#Nader Mena

[sociedadnoticias]

El balcón social | Sombra del 'Cartel de la Limpieza' en contrato en la Segob

El balcón social | Sombra del 'Cartel de la Limpieza' en contrato en la Segob #PeriodismoParaTi #SociedadNoticias #Segob #Licitación #AlcaldLuján #limpieza #NaderMena #AlfredoNader @GobiernoMX @LuisaAlcalde @SEGOB_mx #CarteldelaLimpieza

Sombra del ‘Cartel de la Limpieza’ Planea sobre Contrato de Servicio Integral en Segob” En una movida nocturna, el pasado viernes 15, la Secretaría de Gobernación lanzó la Invitación a cuando menos tres personas No. IA-04-812-004000998-N-1-2024 para contratar el servicio integral de limpieza a nivel nacional. Sin embargo, tras el velo de legalidad, se vislumbra la sombra del llamado ‘Cartel de…

[hummussexual]

Alexander Durie 23 May, 2024

The Cannes Film Festival this year showcased screenings from the Middle East and North Africa that captured significant attention.

The New Arab has curated a list of the top seven films premiered there, and we highly recommend giving them a watch.

The Seed of the Sacred Fig (2024) 

Director Mohammad Rasoulof – Iran, France, Germany

In the bustling streets of Tehran, the life of Judge Iman takes a drastic turn when he discovers his gun missing, leading him to suspect his own family, including his wife and daughters. The film explores the intricate dynamics of familial relationships, as suspicion and distrust put their bonds to the ultimate test. 

Despite facing an eight-year prison sentence in Iran, Director Mohammad Rasoulof's determination to present this story at Cannes highlights the enduring power of artistic expression in challenging times.

Norah (2024) 

Director Tawfik Alzaidi – Saudi Arabia

Transporting audiences back to the conservative landscape of 1990s Saudi Arabia, Norah introduces us to Nader, a newly arrived teacher in a remote village, and Norah, a spirited young woman yearning for freedom. Their secret affair blossoms amidst the shadows of societal restrictions and impending danger, fueled by their shared passion for art and beauty.

Against the backdrop of a repressive society, the film serves as a reminder of the power of love and the human spirit's pursuit of liberation.

To a Land Unknown (2024)

Director Mahdi Fleifel – Palestine, UK, France, Germany, Greece, Netherlands, Qatar, Saudi Arabia

To a Land Unknown tells the story of Chatila and Reda, two Palestinian cousins in Athens, Greece, aiming for a better life in Germany. They face tough challenges as refugees, pushing themselves to their limits. Their journey highlights the struggles of seeking refuge and finding hope in difficult times.

Across the Sea (2024)

Director Saïd Hamich Benlarbi – Morocco, France, Belgium, Qatar

Across the Sea follows Nour, a young immigrant who comes to Marseille, France, for a better life. He faces tough challenges surviving on the outskirts of society, getting involved in small crimes with an uncertain future. But meeting Serge, a charismatic but unpredictable cop, and his wife Noémie, gives Nour hope.

The story spans from 1990 to 2000, showing Nour's search for love, identity, and belonging in a world that's changing fast.

East of Noon (2024) 

Director Hala Elkoussy – Egypt, Netherlands, Qatar

East of Noon welcomes viewers into a fantasy world rooted in Egyptian folklore. It follows young Abdou, a musical prodigy who defies tradition with his music. As Abdou's melodies resonate across the timeless landscape, he confronts the norms, embarking on a bold journey of self-discovery.

Director Hala Elkoussy's tale celebrates Egypt's cinematic heritage, with enchanting characters and captivating storytelling that transport audiences to a realm of limitless imagination.

The Brink of Dreams (2024)

Director Nada Riyadh & Ayman El Amir – Egypt, France, Denmark, Qatar, Saudi Arabia

In a remote village in Upper Egypt, a group of young girls breaks societal norms by forming a street theatre group. They dream of a life beyond their traditional upbringing. Through daring performances, they challenge the expectations of their Coptic families and local communities. Daughters of the Nile, filmed over four years, shows their journey from rebellious teens to empowered women.

This film is a powerful story of resilience and strength, capturing their universal longing for self-discovery and freedom.

Everybody Loves Touda (2024) 

Director Nabil Ayouch – Morocco, France, Belgium, Denmark, Netherlands, Norway

In the charming villages of Morocco, Touda dreams of a life beyond what society expects. She wants to become a Sheikha, a traditional Moroccan performer. Despite facing criticism from her community, Touda finds comfort in her music, singing about resistance, love, and freedom. Every night, she performs in local bars, her voice filling the streets as she imagines a better future for herself and her son.

Driven by a desire to break free from tradition, Touda sets her sights on the bright lights of Casablanca, determined to make her own way in a world full of opportunities.

[arabian-batboy]

GIVE US THE RANT

I’m so tired of people treating Arabic/MENA culture as interchangeable with Indian/South Asian culture. This trend has been going on for a LONG time, yet you don’t really hear people pointing it out.

It reached the point where if a fictional Arab/MENA character in any media are NOT being casted with Indian/SA actors, I actually get surprised and most of the time it’s not like the SA actor they cast can pass for a MENA in the first place, usually I can easily tell that they aren’t MENA from a mile away (look at the actors for Abed Nader and his father from Community for example)

The only time where I see my culture unapologetically being portrayed as exclusively Arabic in any media, is when the story has something to do with terrorism, war, religion or backwardness in general. That’s the only time where people actually bother to accurately portray us and our culture correctly, but if they had to portray us in a positive light? All of the sudden there would be men and women in colorful (clearly Indian, not Arabic) clothes doing Bollywood-like dancing. It’s like they think having happy Middle Eastern people not doing anything sinister would scare their audience or something.

And this is not a one time thing, this has been going on for such a long time to the point where people are just not capable of portraying us in a positive manners anymore without swapping our culture with another culture (9 time out of 10 it’s Indian/South Asian culture)

And this isn’t just about the entertainment industry, half the time the people who consume this stuff are equally as bad. Because I’m so thirsty for Arab representation, I probably have checked most fandoms that has at least one or two Arab/MENA-coded characters in them and I have yet to find a fandom where these MENA characters are NOT drawn in Indian/Indian-like clothes by some of the artists in the fandom.

Most of the time people’s weak excuse for that is “these two cultures are just too similar to each other” when they are absolutely not. As a MENA person I can assure you that we can easily tell the difference between Arabic clothes/music/dancing/food and Indian’s clothes/music/dancing/food from a MILE away (and I’m sure an Indian person can do the same thing.) That’s not the case, it’s you people, who are neither MENA or South Asian, who can’t tell the difference between these two cultures and don’t even bother to educate yourself before you write/draw them.

The whole reason why I’m writing this post in the first place is because I’m thinking of reading The Daevabad Trilogy books, where the setting of the story is explicitly stated in the summary of the first book to be in 18th century Egypt, yet when I tried to see if there was any drawing of the characters done by the book’s fans, all I could find is fanart of these characters in clearly Indian/SA clothes, again despite the fact that the story is explicitly stated to take place in the Middle East and most of it’s characters are supposed to be MENA (at least the Male and Female main characters are, I don’t know about the rest). Part of me isn’t even mad at these artists, like yeah they were too lazy to research the culture they wanted to draw, but because of this long trend of treating Arabic culture as interchangeable with Indian/South Asian culture, these artists probably thought the clothes they were drawing were actually “culturally accurate.”

It just been announced that The Daevabad Trilogy books are getting a live-action series and I can assure all of you that my prediction for this series would become true, just like live-action Aladdin, this series would be more like Hollywood attempt at doing a Bollywood movie with mostly SA and tanned white people actors rather than a story that takes place in the Middle East with Middle Eastern people.

[rorvk]

Fire Emblem Three Houses: Middle East/Central Asian coding and references

Hello! I finished Claude’s route and found so many MENA cultural references in the game which I was SO ecstatic about. This goes further to Claude’s ethnic coding specifically, and surprisingly so many specific references to mostly ancient Turkish and Iranian cultural aspects. I wanted to compile all the ones I noticed, enjoy! 

Claude Backstory Spoilers for FE3H: Golden Deer Route

Claude’s Ethnicity Coding and Design

Claude, as established by the game, is half East Fodlan and half Almyran. One of the most blatant references, however, is the fact that his house is named the “Golden Deer.” Deer have a big significance in Islam (which originated in and is heavily tied to the middle east). Turkic peoples that converted to Islam brought with them from the Eurasian Steppe their beliefs and cults involving horns, deer, antlers, hides, etc. In the Ottoman Empire, and more specifically in western Asia Minor and Thrace.

His combat instructor (the one that he mentioned in the support) has a Farsi&Arabic name (Nader) and wears a chokha, except fashioned without the left sleeve. Chokhas are casual-wear for nobility, so Nader charging into battle like this is the equivalent of Dimitri showing up at the battle of Eagle&Lion in khakis. Cool attempt though.

Accessories, Facial hair, and Achaemenid Archer References

Claude’s timeskip design takes more Persian inspiration but still has an Ottoman/Turkish flair, like an amalgamation of his parents’ influences.

Claude’s story promotion, class titled “Barbarossa”, is a reference to Hayreddin Barbarossa, a Turkish admiral born in Lesbos and retired in Istanbul.

Claude’s Interests, Habits, and Cultural References

In Claude’s support chain with Annette, Claude references the Zoroastrian holiday called “Chaharshanbe Suri”, which originated in Iran. 

Chahar Shanbeh Suri or ” Festival of Fire” is a prelude to Nowruz which marks the arrival of the spring season. The celebration usually starts in the evening, with people making bonfires in the streets and jumping over them. Some believe jumping over bonfires is a way of taking away negative energy, sickness, and problems and in turn getting fulfillment, warmth, and energy. Chahar Shanbeh Suri serves as a cultural festival for many Iranians.

Claude also references that he practices meditation, the practice of which originated in Zoroastrianism. Zoroastrians are encouraged to base their lives on the principle of Asha (or Right Behavior) which can be achieved by right thinking or Vohu Manah. This state of mind can be acquired through working within or contemplation of nature, or through chanting songs of praise, both a form of meditation. In reference to “contemplation of nature”, Claude also expresses his belief in thanking nature instead of the Goddess in his supports with Leonie and Petra.

In Claude’s support with Petra, he explains that Almyra does not have tall trees, so he is not accustomed to climbing them. In this map of natural tree ranges (green correlates to density) across the world, take note that northern Iran does not have many, especially when compared to more western European areas where Garreg Mach would have an IRL counterpart in.

In Claude’s B support with Hilda, he mentions being trained in horsemanship from a young age, just like ancient Persian boys in their education. Among that education, archery was also a focus, and aligns with Claude being able to use mounted units post-timeskip and being an archer pre-timeskip.

In the lost items feature, Claude loses a board game piece described as a “stone”, and also has a specific gift item that is a Backgammon board (since chess pieces were originally made of ivory, not stone), described as for someone who “likes tactical thinking.” Backgammon was invented in Iran, and to Iranians it has deeper cultural significance. It is a practice to balance mind and anger, handle extreme joy and disappointment, it resembles daily life. It is a model of free will and determinism–much in line with Claude’s ideology and behavior.

EDIT: I made a mistake on claude’s parents and that assumption so i deleted those bits. thanks for being understanding!

——-

This covers the majority of what I discovered playing the GD route. Thank you for reading!

[crdgn]

hopeless kingdom (2019)

two households, both alike in dignity…

in a city so empty of it, there are two who possess love: house angelus and house aureum. the angelus family rules over the kingdom, while the aureum family lives among the common people. when heir to the throne, solis angelus, falls in love with luna aureum, chaos ensues.

cast ↴

• (F) luna aureum played by raissa nader — “romeo montague” (jen) • (M) solis angelus played by first last — “juliet capulet” (player) • (F/M/NB) iris played by f. last — mercutio — luna’s bff, raised by the aureums (player) • (M) dion played by cinna richards — tybalt — solis’ cousin, angry fucktard (beth) • (F/M/NB) russ played by f. last — the nurse — solis’ bodyguard (player) • (F) caliban played by ruby pearson — benvolio — luna’s cousin, peacemaker (perks) • (F) menas played by lyric hastings — count paris — solis’ betrothed (santa)

♥

[ because every celeb site needs a romeo + juliet project. pretty much halsey’s hopeless fountain kingdom’s music videos tbh. currently filming. not opposed to newcomers, although would appreciate one or two a/b-listers to help hype of the project. find me @ solita#7941 ]

[we-eternal-rp]

please send in your account within 24 hours !

kavan nader is NARCISSUS + mena massoud fc 

dahlia cederquist is KHIONE + sasha luss fc 

[latribune]

Moyen-Orient | Envi Lodges cherche à amener le glamping au Moyen-Orient

Moyen-Orient | Envi Lodges cherche à amener le glamping au Moyen-Orient

Envi Lodges est co-fondé par Chris Nader et Noelle Homsy, tous deux passionnés de voyage et experts de l’industrie hôtelière. Au cours de la dernière décennie, ils ont assisté à l’évolution du tourisme dans la région MENA et ont prévu la révolution du voyage alors qu’elle était encore en « évolution ». Mais c’est une révolution – selon Businesswire, la taille du marché mondial de l’hébergement…

[elysehendricks-blog]

The Dental Implants Process - Dr Rabih Abi Nader Dubai, UAE

http://drrabihabinader.com

Due to his passion and dedication in the field of dentistry, he was awarded in three categories in the Aesthetic dentistry MENA awards in 2010 namely 1st place in Multidisciplinary best case, 1st place in Implantology and red-aesthetic best case, and 2nd place in Conservative aesthetic best case.

In 2012 he was awarded again 1st place in implantology and red-aesthetic best case.

[kamal-alshihaby]

Bahrain Society for Training and Development Is pleased to invite you to attend the upcoming presentation titled: *”Measuring the Impact and ROI of Coaching”* Presented by: *Mr. Nader Bechini, CRP* Director, ROI Institute MENA 🗓 29th April 2019 🕗 7 pm 📍 BSTD House (Adliya) For Inquiries and Registration: 📞 17825518 📱 32321222 #البحرين #السعودية #العائد_على_الاستثمار #Bahrain #Saudiarabia #KSA https://www.instagram.com/p/Bwq-mXWl8KS/?utm_source=ig_tumblr_share&igshid=jbyjzgdt3y1

[gleeunionhq]

Is that [ MENA MASSOUD ] ? Oh no , it’s just [ ZANE NADER ] ! The [ 23 ] year old [ MALE ] goes by [ HE/HIM ] , and was born on [ AUGUST 25TH ] . They are usually labeled as [ THE CATALYST ] around town , and are now working as a/an [ ELEMENTARY SCHOOL GYM TEACHER ] . Rumor has it , they [ HAVE AN EXPIRED VISA AND ARE AT RISK OF DEPORTATION ] , but you didn’t hear it from me . [ CAE ]

Welcome to Ohio, Zane! Please send in your account within 24 hours.

[bluewatsons]

John Tehranian, Is Kim Kardashian White (And Why Does It Matter Anyway)? Of Celebutantes, Racial Fluidity & the Law (forthcoming 2019)

Abstract

With the world’s most ubiquitous celebutante playing a starring role, this essay examines the peculiar role of the law in the construction of race and its implications on equal-protection and anti-discrimination jurisprudence. The essay begins by assessing Kim Kardashian’s racial identity through three lenses: social, legal and historical. Through its analysis, the essay traces the dramatic transformation of both juridical and popular notions of racial identity over the course of American history, questions some of our most fundamental perceptions about race and provides a unique spin on issues of diversity, immutability and colorblindness. In the process, the essay not only highlights (for better or worse) the continuing relevance of race in American life but also brings to light the under-appreciated significance of racial fluidity (in a time when society is growing increasingly ‘woke’ about gender fluidity) and its potentially seismic impact on long-held, but rarely questioned, assumptions in constitutional and civil-rights law.

As Journalist Erin Keane once quipped, “Like a round, shiny mirror, [Kim] Kardashian’s butt reflects back to us our myriad cultural panics and anxieties, inviting us to oil them up and present them to the world.”1 Since no issue has defined American history more than race, it should come as no surprise that, even on this point, the most ubiquitous celebrity of our generation, Kim Kardashian, and her backside have relevance. For years, people have wondered whether Kardashian is white. By examining the radically different answers that law, history, and society give us, we may learn, at long last, the only remaining private detail of Kardashian’s life. Perhaps even more importantly, we can also shed light on the politics of identity, the vexing problem of race and the peculiar role of our jurisprudence in the racialization process.

What does history tell us?

In the popular imagination, race is an immutable trait and biological given fixed at birth. The Supreme Court agrees, having referred to “the fact that race is an immutable characteristic.”2 Indeed, our modern constitutional jurisprudence rests on the ubiquitous assumption that laws targeting race, because of (among other things) its immutability, must receive the most exacting scrutiny under equal-protection analysis.3 But reality betrays this immutability narrative. Indeed, history has shown that race is very much a mutable thing.

Consider the very idea of a ‘white’ race. It is a malleable concept whose meaning has changed dramatically since just the founding of the Republic. For those bent on originalism, one need look no further than the Framers for surprising proof of the supple definition of whiteness. To Benjamin Franklin, white racial identity belonged chiefly to individuals of English descent. As he once wrote, the Angles and Saxons alone made “the principal Body of White People on the Face of the Earth.”4 He therefore had no compunction about challenging the whiteness of even the Swedes, whom he viewed—along with the Germans, French, Italians, Spaniards and Russians—as “generally of what we call a swarthy Complexion.”5

Franklin’s unusual musings about the swarthy Swedes are not as anomalous as they may first appear. American history is rife with examples of the shifting meaning of whiteness. In the 1800s, the Irish faced a century-long battle against persistent discrimination before finally achieving ‘acceptance’ as white.6 In the early part of the twentieth century, Italians,7 Greeks,8 Slavs9 and other groups were viewed as non-white. Race riots at the turn of the century in Nebraska pitted whites against Greeks.10 In parts of the segregated South, Italian children were often banned from whites- only schools.11 And seemingly tolerant outposts such as Southern California were far from immune. For example, segregation of public facilities in San Bernardino extended as recently as the 1940’s to individuals of Italian, Portuguese and Spanish descent—a fact recounted in Westminster v. Mendez,12 the famous lawsuit that ended segregation in California just a few short years before Brown v. Board of Education.

Thus, by the historical standards that prized Anglo-Saxon stock, as an individual of Armenian descent,13 Kardashian was decidedly not white. But then again, consider this: neither are most of you.

What does the law tell us?

The legal definition of white might also be surprising. Our modern classification system contains four broad racial groupings (American Indian/Alaska Native; Asian or Pacific Islander; Black; and White),14 with the white category capturing “persons originating in Europe, the Middle East, and North Africa.”15 This scheme, formally adopted by the Census Bureau in 1980,16 has quickly spread in use, both legally and socially, making it “felt well beyond the arena of demographics into the civic, political, and economic life of the country.”17

A curious series of legal decisions from a century ago gave us this legacy. Until 1952, federal law dictated that only white or black individualsbcould qualify for naturalization.18 As a result, a wave of immigrants with racially “ambiguous” backgrounds—from Japanese19 and Indian20 to Arab21 and Armenian22—needed to earn judicial recognition of their whiteness before they could obtain citizenship. Whiteness not only gave them the vote; it also entitled them to a series of economic rights, including the ability to own land and to practice law, that were restricted at the time to citizens.23 In Minnesota, for example, even Finnish immigrants24 had to litigate their whiteness in court when the United States District Attorney denied them naturalization on the grounds that they were “Mongolian.”25 While the Japanese and Indians lost these absurd cases (before the Supreme Court, no less), Arabs, Armenians and other individuals from the Middle/Near East were narrowly (if not reluctantly) deemed white.26 Armenians, after all, literally hailed from the lands adjacent to the Caucasus Mountains which, through some hocus-pocus by a German ethnologist, Johann Friedrich Blumenbach, gave birth to the term ‘Caucasian.’27

Thus, from a modern legal point of view, and in contrast to the historical view, Kardashian is undoubtedly white. Her descendants literally trace their origins to the Caucasus mountains, the site of Blumenbach’s most prized member of his skull collection. Indeed, the government defines anyone of European, Middle Eastern or North African as white. Of course, under this precedent, Winston Churchill, Adolf Hitler, Paris Hilton, Saddam Hussein, Muammar Gaddafi and, yes, Kim Kardashian are all white by law.

What does society tell us?

At the same time, in some ways, Armenian-Americans have been growing decidedly less white in the past two decades. Specifically, the law’s (purported) precision belies the inherent instability of social constructions of race. To put it bluntly, in the post-9/11 world, when individuals of Middle Eastern descent are at the airport, they are not white. When individuals of Middle Eastern descent are accused of a crime, they are not white. And while Steve Jobs (a Syrian-American) might be just another white male CEO, Ralph Nader (Lebanese-American) another white politician and Andre Agassi (Iranian-American) another white tennis player, no one calls Osama bin Laden, Saddam Hussein, Nidal Hassan or Syed Farook white.

Moreover, individuals of Armenian descent may be finding themselves officially changing race. Indeed, to better reflect popular perceptions, monitor discrimination and gain relevant socioeconomic data, the Census Bureau has been considering a proposal to create a new and separate (non-white) racial category for individuals of Middle Eastern and North African descent: MENA. The Bureau’s preliminary definition of MENA included nine illustrative examples that captured the three largest Middle-Eastern Arab nationalities (Lebanese, Syrian and Iraqi), the three largest North-African Arab nationalities (Egyptian, Moroccan and Algerian), the two largest non-Arab Middle Eastern nationalities (Iranian and Israeli), and a transnational, non-Arab group (Kurdish).28

Unsurprisingly, the MENA proposal comes with controversy. Some have hailed the new category as an important recognition of the distinct identity of individuals who trace their heritage to the Middle East and North Africa.29 In addition, adoption and use of the designation may help better align our bureaucratic classifications with popular perceptions, monitor discrimination (and remediation thereof) and produce valuable socioeconomic data. There are, however, reasons to be less sanguine about MENA. There are lingering questions to address about the preliminary exclusion of certain peoples (such as individuals of Turkish, Armenian, Afghani and Azeri descent) from the classification. Perhaps most significantly, some observers have questioned the government’s sudden, post-9/11 interest—after decades of categorizing such individuals as white—in getting a precise and disaggregated count of our Middle Eastern population.30 The timing is indeed suspicious, coming at a moment when the war on terrorism continues to dominate the public imagination and when our reigning presidential administration has implemented an immigration ban on individuals hailing from numerous Middle Eastern countries—a ban that was blessed (albeit by the thinnest of margins) as constitutional by the Supreme Court.31

All told, there are many serious questions surrounding MENA. But, putting aside inquiries about the motivations behind the policy and the issues it raises, the potential creation of the new MENA category highlights a salient point about the inherently volatile nature of the race-identification enterprise. In particular, MENA provides the latest instantiation of a trend that we have long ignored: racial fluidity.

Whether Armenians count in the MENA category is still unresolved. But the country of Armenia abuts the region often referred to as the Middle East, which many Armenians have historically populated. In the wake of the last century’s genocide, the Armenian diaspora has grown particularly large in such countries as Iran, Lebanon and Syria.

So while Kim Kardashian may be legally white for now, that may not be the case for much longer. As MENA illustrates, racial definitions continue to be fluid, even to this day—and not just by operation of law (i.e., what the federal government ultimately decides to do with the proposed MENA category) but also in social perception.

Thus, Kim Kardashian may soon accomplish something remarkable: change race. But fear not for Kardashian, as she will not have to make this fantastical journey by herself. Several million of Kardashian’s fellow Americans may also soon find themselves going to bed one night as white people and waking up the next morning as something quite different. With this in mind, our courts’ insistence on the immutability of race appears quixotic, at best.

Why does it matter at all?

Taking a step back, it is entirely fair to wonder why we are even entertaining such a discussion. After all, at a time when many wish that we would do away with the entire concept of race, such a project may appear hopelessly retrograde. Shouldn’t we be spending our energy breaking down racial barriers rather than creating new ones? Aren’t we, as the late Justice Antonin Scalia once posited, but one race—American?32

That would be nice, but one need look no further than the daily news to recognize the continued vexing relevance of race in modern American life. In our ostensibly post-racial environment, recent years have witnessed the controversial acquittal of George Zimmerman on murder charges for the killing of Treyvon Martin, law enforcements shootings of numerous unarmed African-American youths and subsequent rioting in Ferguson and Baltimore, a terrorist attack by a white supremacist against black parishioners at a church in Charleston, widespread furor over the semiotics of the Confederate Flag and recognition of historical figures with unsavory pasts on race-related issues. These events have made all but the most Panglossian prognosticators ask whether, in the post-Obama era, rumors of racism’s demise may have been a tad premature.

Perhaps no data point makes the tragic divisions that continue to plague our country more daunting than the racial wealth gap. The 2010 Census revealed that the average white family possesses a household wealth of $110,729.33 By stunning contrast, the average African-American family possesses a household just $4,995 and the average Hispanic household just $7,242.34 In other words, there is a stunning 22:1 wealth ratio dividing whites and blacks. And, contrary to the dominant narrative of progress (which certainly has some merit), the racial wealth gap is now at its largest point since the government began recording such statistics a quarter-century ago.35 Whiteness still matters. A lot.

But is Kim white?

If you have made it to this point, you, dear reader, have every right to expect an answer to the question at hand. But, regrettably, the issue may not be as simple as we think. And that’s precisely the point. Race has always been a malleable social construct. And it is not solely imposed from without. Whether consciously or not, even Kardashian herself plays a role in how she is racialized by wielding a level of control in the process. In some contexts—when she talks about her experience raising a “bi-racial” child and witnessing, for the first time, racism and discrimination36—she very much plays white. She grew up wealthy and privileged and her mother, Kris, is popularly perceived of as white. In other contexts—for example, when she ‘breaks the Internet’37 and monetizes her assets by presenting herself a bold and ‘exotic’ vision of beauty that stands in stark contrast to the waifish Anglo-Saxon blonde traditionally embraced by the fashion industry38—she plays ‘ethnic.’ To some, she even enjoys ‘honorary black’ status in the African-American community. With the (half) Armenian heritage that shapes her phenotype and aspects of how she presents herself (an underappreciated factor that impacts people’s perceptions of race), she might be viewed as non-white.

Either way, consider this fact: mainstream society has overwhelmingly embraced the right of Kardashian’s former step-parent, Olympian Bruce Jenner, to identify as a woman because of what Kaitlin feels on the inside. Yet society has not been as sanguine about a white woman (Rachel Dolezal) identifying as black.39 But isn’t there something particularly American about the right to shape one’s identity? If so, in a country dedicated to self-determination, Algeresque ascensions and Gatsbyesque reinventions, what matters most may be this: what Kardashian herself thinks.

As for the issue at hand, perhaps the single best word to capture the reality of Kardashian’s racial identity is fluid. Over time and in different contexts, she has occupied numerous spots along the American racial spectrum. And in enjoying, deploying and being subject to this fluidity, she is not alone.

Keeping (the law) up with the Kardashians

Although she is still in the process of obtaining her law license,40 Kim Kardashian has already made her seismic impact on the legal world felt far and wide. Besides her high-profile pardoning work,41 she has unmasked the significant tension between the de jure (and constitutional) assumption of racial immutability and the de facto reality of racial fluidity. To wit, as the racialization of Kardashian demonstrates, racial identities can morph in at least two different senses. First, race is malleable in that racial schemata themselves change, varying depending on time and place. Fluidity in this circumstance stems from without. Society, whether through a formal legal regime (MENA or the precedent-setting naturalization cases) or informal norms (post-9/11 racial understandings), determines racial classification. Under this version of mutability, although race is not formally an “accident of birth” since categories vary both temporally and spatially, it is almost entirely imposed upon the individual. Schemata may morph and an individual’s racial designation might shift as a result, but the individual—even one harnessing the power of social media like Kim Kardashian—is largely powerless to impact that classification.

However, at the same time, race is also fluid in a distinct, second sense, in that an individual’s place within a given racial scheme might change. In this second iteration of mutability, race is also not immutable, but there is greater personal agency in the process of racialization. Thus, racialization represents an intricate negotiation amongst at least three players: society, racialized groups and individuals themselves. There is agency (and, of course, a strong degree of white privilege) when Rachel Dolezal goes from white to black,42 Elizabeth Warren deems herself, in whatever capacity, an “American Indian,”43 or Kim Kardashian simultaneously plays white and ethnic. But such agency is not limited to those who enjoy white privilege. To be sure, not everyone possesses ethnic or racial options; but, to differing degrees, many individuals (both those racialized as ‘white’ and ‘of color’) exert at least some level of control over their racialization. And, based on the growing body of empirical data from recent sociological research, there is good reason to believe that the number is increasing.44 How the law grapples with this growing understanding of the racialization process is anyone’s guess, but it is high time for the law to abide. In other words, the law needs to finally keep up with the Kardashians.

Footnotes

Erin Keane, All the Things We Project onto Kim Kardashian’s Butt: How One Woman’s Rear-End Came to Mean Everything, SALON.COM (Nov. 12, 2014), available at https://www.salon.com/test/2014/11/12/all_the_things_we_project_onto_kim_kardashians_butt_how_one_womans_rear_end_came_to_mean_everything.

Vieth v. Jubelirer, 541 U.S. 267, 338, n.32 (2004) (emphasis added).

See, e.g., Fullilove v. Klutzbick, 448 U.S. 448, 519 (1980) (dictating that “[r]acial classifications must be assessed under the most stringent level of review because immutable characteristics, which bear no relation to individual merit or need, are irrelevant to almost every governmental decision”); Caban v. Mohammed, 441 U.S. 380, 398 (1979) (referring to race as “a highly visible and immutable characteristic”).

BENJAMIN FRANKLIN, OBSERVATIONS CONCERNING THE INCREASE OF MANKIND (1751), reprinted in 4 THE PAPERS OF BENJAMIN FRANKLIN 234 (Leonard W. Labaree et al. eds., 1961).

Id.

See, e.g., NOEL IGNATIEV, HOW THE IRISH BECAME WHITE (1995) (documenting the century-long struggle of Irish-Americans to obtain recognition of their ‘whiteness’ in the United States).

See, e.g.,  LEONARD DINNERSTEIN & DAVID M. REIMERS, ETHNIC AMERICANS: A HISTORY OF IMMIGRATION AND ASSIMILATION 36 (1982) (“Italians...were one of the most despised groups. Old-stock Americans called them wops, dagos, and guineas and referred to them as the ‘Chinese of Europe’ and ‘just as bad as the Negroes.’”). In the South, some Italians were forced to attend all-black schools, see id., and even endured lynchings. See Thomas A. Gugliehno, “No Color Barrier”: Italians, Race, and Power in the United States, in ARE ITALIANS WHITE? 29–43 (Jennifer Gugliehno & Salvatore Salerno eds., 2003).

See, e.g., Macomber v. State, 291 N.W. 674, 678 (Neb. 1940) (criminal trial involving brutal robbery, beating and forcible sodomization of Greek man with perpetrator goading the attack by declaring, “You * * * Greeks ain’t going to run this town, the white people are going to run this town.”); LAWRENCE H. LARSEN & BARBARA J. COTTRELL, THE GATE CITY: A HISTORY OF OMAHA 166 (1997) (describing 1909 race riot pitting ‘whites’ against Greeks, when thousand-man mob gathered in South Omaha and raided “Greek Town,” destroying businesses, burning buildings and assaulting individuals of Greek descent whilst authorities refused to intervene).

See, e.g., MARY C. WATERS, ETHNIC OPTIONS: CHOOSING IDENTITIES IN AMERICA 2 (1990) (observing that, at the turn of the century, individuals of Slavic and Mediterranean descent were viewed as a lower species of humanity, and certainly not as members of the ‘white’ race). As one candidate for political office wrote in 1920: “They have disqualified the negro, an American citizen, from voting in the white primary. The Greek and Syrian should also be disqualified. I DON'T WANT THEIR VOTE. If I can't be elected by white men, I don't want the office.” PHILIP K. HITTI, THE SYRIANS IN AMERICA 89 (1924). His views were not alone. For example, Senator Furnifold McLendel Simmons of North Carolina deemed these immigrant groups “nothing more than the degenerate progeny of the Asiatic hoards [sic] which, long centuries ago, overran the shores of the Mediterranean the spawn of the Phoenician curse.” John Hingham, STRANGERS IN THE LAND: PATTERNS OF AMERICAN NATIVISM 1860-1925, 164-65 (1971).

See supra, note 8.

See supra, note 7.

Westminster School Dist. of Orange County v. Mendez, 161 F.2d 774, 782 (1947) (noting that, in the case of Lopez v. Seccombe, 71 F. Supp. 769 (S.D. Cal. 1944), San Bernardino county maintained a public pool that barred entry to “all persons of Latin descent” and that this included “not merely of Mexicans but of all Latins, that is of people from the score or more Latin American Republics and from Italy, Spain and Portugal.”)

For the purposes of this analysis, we are considering just Kardashian’s Armenian heritage.

See 28 C.F.R. § 42.402(e)(5). The classification stems from OMB’s Directive No. 15 (1977). See Office of Management and Budget, Directive No. 15: Race and Ethnic Standards for Federal Statistics and Administrative Reporting (May 12, 1977). Per Directive No. 15, ‘Hispanic’ is considered a cultural/ethnic, rather than racial, category. See id.

Id.

See Helen Hatab Samham, Not-Quite-White: Racial Classification and the Arab-American Experience 209, 215, in ARABS IN AMERICA: BUILDING A NEW FUTURE (ed. Michael W. Suleiman) (1999).

Id.

Until 1952, one had to be either black or white—but nothing ‘W-between’—to be eligible for naturalization. See Naturalization Act of 1790, Act of July 14, 1870, ch. 255, S7, 26 Stat. 254, 256 (amending the naturalization statute to also include “aliens of African nativity and [] persons of American descent.”) This racial limitation on naturalization provoked a series of race trials, from the late eighteenth century until 1952, where individuals would litigate their whiteness in order to obtain citizenship. See John Tehranian, Performing Whiteness: Naturalization Litigation and the Construction of Racial Identity in America, 109 YALE L.J. 817, 818-20 (2000).

Ozawa v. United States, 260 U.S. 178, 198 (1922) (rejecting Takao Ozawa’s petition to be declared white by law and therefore eligible for naturalization on the grounds that individuals of Japanese ancestry were not Caucasian).

United States v. Thind, 261 U.S. 204, 209 (1923) (overturning a lower court holding and deeming Bhagat Singh Thind, a “high caste Hindu of full Indian blood, born at Amritsar, Punjab, India,” not white, arguing that, while Indians might be technically ‘Caucasian,’ and “it may true that the blond Scandinavian and the brown Hindu have a common ancestor in the dim reaches of antiquity, [] the average man knows perfectly well that there are unmistakable and profound differences between them to-day”).

Compare Ex parte Mohriez, 54 F. Supp. 941 (D. Mass. 1944) (deeming an Arab male, Mohamed Mohriez, eligible for naturalization since he qualified as a white person) with In re Hassan, 48 F. Supp. 843 (E.D. Mich. 1942) (deeming an Arab male, Ahmed Hassan, ineligible for naturalization since he did not qualify as a white person).

United States v. Cartozian, 6 F.2d 919 (D. Or. 1925) (deeming Tatos O. Cartozian, an Armenian, white by law and therefore eligible for naturalization).

See, e.g., (upholding constitutionality of California’s Alien Property Initiative Act (Alien Land Law) of 1920, 1 Cal. Gen. Laws, Act   261 (Deering 1944 & Supp. 1949), which prohibited non-citizens from owning real property in California; United States v. Pandit, 15 F.2d 285 (9th Cir. 1926) (noting law preventing non-citizens from practicing law in California); Takahashi v. Fish and Game Comm'n, 334 U.S. 410 (1948) (scrutinizing California law denying commercial fishing licenses to non-citizens).

Ironically, such Scandinavian immigrants are now hailed by white supremacists as precisely the “type” of immigrants we should welcome to our country. See, e.g., Julie Hirschfeld Davis et al., N.Y. TIMES, Trump Alarms Lawmakers with Disparaging Words for Haiti and Africa (Jan. 11, 2018), available at https://www.nytimes.com/2018/01/11/us/politics/trump-shithole-countries.html (quoting Donald Trump as questioning why the United States should accept immigrants from “shithole countries” and expressing a desire for more immigrants from Norway).

In 1908, United States District Attorney John C. Sweet rejected the naturalization applications of John Sven and 15 other Finns. Their cases ultimately ended up in federal court and, on January 17, 1908, the Sweet’s decision was reversed by Judge William Cant, who held that Finns, despite claims of their “Mongol origins,” were white persons eligible for naturalization. See Aleksi Huhta, Debating Visibility: Race and Visibility in the Finnish- American Press in 1908, 4 NORDIC JOURNAL OF MIGRATION RESEARCH 168, 171 (2014); decision reproduced at https://brucemineincident.wordpress.com/historical-back-drop-for-novel/are-finnish-people-white-what/.

See supra, notes 21-22. It is worth noting that the largely Christian immigration from the region played a strong role in the process, as society often conflates racial and religious identity. After all, until the 1960s, the vast majority of individuals of Middle Eastern descent coming to the country were Christian. In 1924, there were approximately 200,000 Arabs living in the United States and approximately 90% were Christian. See Louise Cainkar, The History of Arab Immigration to the U.S., in ARAB AMERICAN ENCYCLOPEDIA (2000). Since 1965, 60% have been Muslim. See Karen Engle, Constructing Good Aliens and Good Citizens: Legitimizing the War on Terror(ism), 75 U. COLO. L. REV. 59, 75 (2004). This dramatic change in the religious composition of Middle Eastern immigrants has, perhaps, not coincidentally lead to renewed questioning as to whether individuals of MENA descent are white. For more on the conflation of race and religion in general, and Christianity and whiteness in specific, see JOHN TEHRANIAN, WHITEWASHED: AMERICA’S INVISIBLE MIDDLE- EASTERN MINORITY 28-29, 69-70 (2009); John Tehranian, Compulsory Whiteness: Towards a Middle-Eastern Legal Scholarship, 82 INDIANA L. J. 1, 12 (2007).

See JOHANN FRIEDRICH BLUMENBACH, ON THE NATURAL VARIETY OF MANKIND 98– 99 (Thomas Bendyshe ed., Bergman 1969) (1775); THOMAS HENRY HUXLEY, METHODS & RESULTS OF ETHNOLOGY (1868) (“Of all the odd myths that have arisen in the scientific world, the ‘Caucasian mystery’ invented quite innocently by Blumenbach is the oddest. A Georgian woman’s skull was the handsomest in his collection. Hence it became his model exemplar of human skulls, from which all others might be regarded as deviations; and out of this, by some strange intellectual hocus-pocus, grew up the notion that the Caucasian man is the prototypic ‘Adamic’ man.”). See also Dow v. United States, 226 F. 145, 146 (4th Cir. 1915) (noting how Blumenbach’s work, and his ‘Caucasian’ terminology, “became known” and “generally accepted” in the United States upon translation into English in 1807).

See 82 Fed. Reg. 12242, 12245 n.1 (March 1, 2017).

See, e.g., Arab American Institute, Support Adding a MENA Category to the U.S. Census (Oct. 18, 2016), available at https://www.aaiusa.org/support_adding_a_mena_category_to_the_u_s_census) (arguing that “[c]reating a separate aggregate response category for Middle Eastern or North African origin will better equip the U.S. to understand a growing constituency, allocate federal aid that addresses community-based needs and enforce civil rights law”).

See Khaled A. Beydoun, Boxed In: Reclassification of Arab Americans on the U.S. Census as Progress or Peril?, 47 LOY. U. CHI. L.J. 693, 743-751 (2016).

See Trump v. Hawaii, 138 S. Ct. 2392 (2018) (overturning lower courts’ striking of the ban as unconstitutional).

Adarand Constructors, Inc. v. Pena, 515 U.S. 200, 239 (1995) (Scalia, J., concurring) (“Under our Constitution, there can be no such thing as either a creditor or a debtor race. That concept is alien to the Constitution's focus upon the individual . . . . In the eyes of the government, we are just one race here. It is American.”).

Tami Luhby, Worsening Wealth Inequality by Race, CNN.com (June 21, 2012), available at http://money.cnn.com/2012/06/21/news/economy/wealth-gap-race/index.htm.

Id.

See Rakesh Kochhar, Richard Fry & Paul Taylor, Wealth Gaps Rise to Record Highs Between Whites, Blacks and Hispanics, PEW RES. CTR. (July 26, 2011), available at http://pewresearch.org/pubs/2069/housing-bubble-subprime-mortgages-hispanics-blacks-household-wealth-disparity.

See, e.g., Kim Kardashian, On My Mind (May 7, 2014), available at http://kimkardashian.celebuzz.com/2014/05/07/on-my-mind/ (To be honest, before I had North [her son with Kanye West], I never really gave racism or discrimination a lot of thought. It is obviously a topic that Kanye is passionate about, but I guess it was easier for me to believe that it was someone else’s battle. But recently, I've read and personally experienced some incidents that have sickened me and made me take notice. I realize that racism and discrimination are still alive, and just as hateful and deadly as they ever have been.”).

See e.g., David Hershkovits, How Kim Kardashian Broke the Internet with Her Butt, THE GUARDIAN (Dec. 17, 2014), available at https://www.theguardian.com/lifeandstyle/2014/dec/17/kim-kardashian-butt-break-the-internet-paper-magazine (positing that “Paper magazine’s winter issue, with the cover shot of Kim Kardashian by Jean-Paul Goude, set out to #BreakTheInternet.”).

See, e.g., Savannah Munoz, Kim Kardashian and the Politics (and Privilege) of Being Racially Ambiguous, SUBSTANCE.MEDIA (Feb. 22, 2018), available at https://substance.media/kim-kardashian-and-the-politics-and-privilege-of-being-racially-ambiguous-bfa9cf1a2636 (arguing that Kardashian’s  “body’s racial ambiguity allows her to move between her own whiteness and shallowly associate herself with people of color when she needs to be cool, relevant and ‘ethnic.’ Rather than genuinely engage with communities of color, Kim K morphs her body into any race and/or ethnicity she pleases. She’s Black when she needs publicity and relevance, Armenian when she needs to be ‘ethnic,’ and white when shit starts getting real.”).

See Mark P. Orbe, The Rhetoric of Race, Culture, and Identity: Rachel Dolezal as Co- Cultural Group Member, 6 JOURNAL OF CONTEMPORARY RHETORIC 23, 35 (2016) (“Comparisons of Dolezal and Jenner . . . resulted in contentious debate between individuals critical of the polarizing ways in which Dolezal’s assertions were largely rejected while Jenner’s public disclosures were embraced by many as living out her true, authentic self.”).

Staci Zaretsky, Kim Kardashian Plans to Become Lawyer, Will Take Bar Exam in 2022, ABOVETHELAW.COM (April 10, 2019), available at https://abovethelaw.com/2019/04/kim-kardashian-plans-to-become-lawyer-will-take-bar-exam-in-2022/.

Peter Baker, Alice Marie Johnson Is Granted Clemency by Trump after Push by Kim Kardashian West, N.Y. TIMES (June 6, 2018), available at https://www.nytimes.com/2018/06/06/us/politics/trump-alice-johnson-sentence-commuted-kim-kardashian-west.html.

See supra, note 39, at 23 (arguing that Dolezal’s “insistence that she was not African American, but culturally Black triggered critical dialogue around the social construction of race in the United States, the one-drop rule, and agency issues surrounding assertions of authentic identity.”).

See Annie Linksey & Amy Gardner, Elizabeth Warren Apologizes for Calling Herself Native American, WASHINGTON POST (February 05, 2019), available at https://www.washingtonpost.com/politics/elizabeth-warren-apologizes-for-calling-herself-native-american/2019/02/05/1627df76-2962-11e9-984d-9b8fba003e81_story.html.

See, e.g., Aliya Saperstein & Andrew M. Penner, Racial Fluidity & Inequality in the United States, 118 AM. J. SOC. 676, 706 (2012) (documenting the unwitting results produced from a decades-long U.S. Bureau of Labor Statistics longitudinal study that began in 1979 that found that, over the course of two decades, the reported race of a whopping 20% of surveyed individuals changed at least once (and, in many instances, more than once), with a strong correlation in changes to social status, as measured by income, incarceration, and martial and employment status); Leora F. Eisenstadt, Fluid Identity Discrimination, 52 AM. BUS. L.J. 789, 790 (2015) ( noting the “growing numbers of Americans identify[ing] as multiracial, multiethnic, postracial, transgender, gender nonconforming, and bi (or multi) religious” and, consequently, that “the number of individuals who refuse to identify in a single category is increasing exponentially.”).

[businessliveme]

How Game Cooks is Pushing the VR Envelope

Game Cooks, a PC, Mobile, and VR games development studio was founded in 2011 by two passionate gamers. Today, with over 30 employees, the company is a touchstone for video gaming in the Middle East.

Lebnan Nader, CEO, Game Cooks talks about their brainchild and their recent win at the “VR and Beyond” challenge in partnership with Burj Khalifa and HTC Vive Middle East.

Tell us a little about yourself and how you went about establishing Game Cooks.

Gaming has always been a passion that I shared with my brother, Arz Nader. I was a big fan of video games since I was a kid. Back in 2011, my brother Arz and I decided to create a game. When we saw the potential, and we agreed to drop everything and only focus on creating video games.

What is Game Cooks all about? And who are the people on your team?

Game Cooks is a mix of people that are passionate, creative, innovative and easy going. A team that sees life in a similar way, and is determined to create very well polished video games to entertain as many people as possible.

Tell us a little about the ‘VR & Beyond’ Challenge and Game Cook’s journey in the competition.

Game Cooks Wins the VR and Beyond Challenge

‘VR and Beyond’ challenge was an exciting competition participants were required to  imagine a VR experience that would take the user through Burj Khalifa.

We participated in the competition because it was natural for us to do. We know the Burj very well; we know VR very well. The idea came to us instantly, since the falcon is the emblem of the UAE. 

We created a journey that takes the player from a helicopter to the top of Burj Khalifa via a zipline. We then “gamified” it to imitate the flight of a falcon throughout Burj Khalifa in a free diving/flying experience. 

The journey [VR & Beyond Challenge] was fun. It resulted in many sleepless nights and overnights, a lot of testing, trial and error, until finally we came up with the best story board and execution.

We worked a lot on a setup that can simulate the wind when flying, the position of the player, and other logistics. I remember when we pitched the experience to the jury, I was simulating the flight with my hands (moving my hands up and down) and they laughed.

We were confident that we had a very good prototype, but the other 114 participants were very good as well. They came from different parts of the world, and some of them had very distinguished clients on their portfolio. 

Even though we knew our prototype would stand out from the crowd, we never expected to reach number one.

What has been your biggest learning experience till date?

When you think your product is ready, it probably still needs two weeks of overnights! Testing and testing again was one of the biggest things we learned.

In what industries across MENA do you see VR having the most impact?

I think VR will shine in real estate, medicine, education, and tourism experiences; in addition to gaming. This does not only apply to the MENA region, but also to the world. 

What’s one myth about VR you’d like to bust?

It is not scary, it is not weird, and it is not expensive. Just motivate yourself to put on the mask and give it a try. VR takes you to a different world, it immerses you in a perfect way to a point where you are not sure in which reality you are!

The post How Game Cooks is Pushing the VR Envelope appeared first on Businessliveme.com.

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[wkirtley]

International Arbitration & International Arbitration Attorney Network

New Post has been published on https://www.international-arbitration-attorney.com/?p=127282

The Guide to Construction Arbitration – Global Arbitration Review

The Guide to Construction Arbitration is a GAR book edited by Professor Stavros Brekoulakis and David Brynmor Thomas, published in September 2017. According to the editors, The Guide to Construction Arbitration aims to offer practical information to (i) practitioners who are inexperienced in international construction contracts and dispute resolution (e.g. in-house lawyers and construction professionals), (ii) lawyers in private practice who are familiar with arbitration, but lack experience in dispute resolution proceedings in construction arbitration will also benefit and (iii) students who study construction arbitration. 

The main focus of The Guide to Construction Arbitration is the resolution, by arbitration, of disputes arising out of construction projects. It also addresses substantive aspects of international construction contracts. The Guide explains how disputes arise out of a typical construction contract in the first place, and what are the substantive rights, obligations and remedies of the parties to a construction contract. The structure of the book is broadly based on the LLM course on International Construction Contracts and Arbitration that the editors teach at Queen Mary University of London.

Part I examines a wide range of substantive issues in construction contracts, such as The Contract: the Foundation of Construction Projects (Aisha Nader), Parties to a Construction Contract (Scott Stiegler), Bonds and Guarantees (Christopher Harris and Jane Davies Evans), Introduction to the FIDIC Suite of Contracts (Ellis Baker and Anthony Lavers), Allocation of Risk in Construction Contracts (Ellis Baker, Luke Robottom and Anthony Lavers), Contractors’ Claims, Remedies and Reliefs (James Bremen and Leith Ben Ammar) and Employers’ Claims and Remedies (James Bremen and Mark Grasso).

Part II treats the dispute resolution processes in construction disputes. The aim of this Part is to look into special features of construction arbitration, and the following chapters are included: Suitability of Arbitration Rules for Construction Disputes (David Kiefer and Adrian Cole), Subcontracts and Multiparty Arbitration in Construction Disputes (Stavros Brekoulakis and Ahmed El Far), Interim Relief, including Emergency Arbitration, in Construction Arbitration (Peter Hirst and David Brown), Organisation of the Proceedings in Construction Arbitrations: General Considerations and Special Issues (Tim Chelmick and George Spalton), Documents in Construction Disputes (Bartosz Kruz˙ewski and Robert Moj) and Awards (Roger ter Haar QC, Crispin Winser and Maurice Holmes).

Part III examines a number of topics in international construction arbitration like Construction Disputes in Investment Treaty Arbitration (Erin Miller Rankin, Sami Tannous and Matei Purice), Construction Arbitrations in the Nuclear Sector (Jane Davies Evans), Construction Disputes in the Energy Sector (Mark Beeley), Construction Arbitration and Concession Contracts (Philip Dunham and José Manuel García Represa) and Construction Arbitration and Turnkey Projects (James Doe, David Nitek and Michael Mendelblat).

Part IV of The Guide to Construction Arbitration focuses on jurisdictions with particular interest and a very active construction industry: Construction Arbitration in Australia (Andrew Stephenson and Lindsay Hogan), Turkey (Serdar Paksoy and Simel Sarıalioglu) and The Nuts and Bolts of Construction Arbitration in the MENA: Principles and Practice (Mohamed S Abdel Wahab).

The Guide to Construction Arbitration can be downloaded on the Global Arbitration Review’s website.

Andrian Beregoi, Aceris Law

[soydebarriocom]

Ahora en SoyDeBarrio | Tu Rincon Urbano

Ahora en soydebarrio http://bit.ly/2mhcYIQ

Artistas Dominicanos en figureo en el Clásico Mundial de Béisbol

Varias figuras de la televisión, la música y la comunicación de la República Dominicana acudieron hasta la ciudad del “Sol”, Miami, apoyar el equipo dominicano en el Clásico Mundial de Beisbol donde el país caribeño ganó dos juegos consecutivos a Canadá y el más esperado frente a los Estados Unidos durante el fin de semana.

En “loca caravana” llegaron los dominicanos al estadio “Marlin Park” bajo el eslogan “Plátano Power” donde se desarrollaron los enfrentamientos entre Quisqueyas y las dos naciones norteamericanas.

La cantante Milly Quezada fue la encargada de interpretar las gloriosas notas del Himno Nacional; mientras, los famosos dominicanos usaban sus redes sociales para mostrar su alegría de estar en uno de los juegos históricos del Clásico Mundial de Beisbol.

Figuras como: Juan Luis Guerra; Fernando Villalona y su esposa Fátima Vicioso; El Lápiz “Conciente”; Clarissa Molina; Celinés Toribio; el salsero Alex Matos; el cantante Gabriel y el empresario artístico George Nader se concentraron desde tempranas horas para vociferar República Dominicana.

Bolívar Valera, el humorista Aquiles Correa, el locutor Alberto Vargas y el presentador de televisión Albert Mena. Todas estas figuras tenían en común los colores que identifican a la bandera nacional: Rojo, Blanco y Azúl.

[qatarmirror-blog]

Qumra 2017, the industry initiative by the Doha Film Institute to nurture the next generation of filmmaking talent, will host the inaugural Qumra Talks from March 5 to 7, with interactive discussions led by industry experts covering diverse topics that reflect key industry developments, from writing for animation to the power of digital media and its increasing relevance in modern storytelling.  

Organised in partnership with the Northwestern University in Qatar, Qumra Talks is a series of three specially curated discussions, open to the public, that gathers leaders from the film, TV, technology and online worlds to share their insights on topics that add value to participants by offering new perspectives into areas that are redefining the film and media ecosystem.

Fatma Al Remaihi, Chief Executive Officer of the Doha Film Institute, said: “Qumra Talks are informative and inspirational sessions that enable participants to absorb contemporary industry trends and update their knowledge and skills. For the inaugural session, we have chosen topics that not only reflect key industry developments but also highlight creative writing and the increasing role of technology in reshaping modern story-telling. The chosen experts will share their perspectives and real-world knowledge that perfectly complement the intimate discussions, mentoring sessions and networking opportunities at Qumra.”

On March 5, from 3 to 5PM, Under the Milky Way CEO Pierre Alexandre Labelle, Front Row Filmed Entertainment Managing Director Gianluca Chakra, and Iflix Head of Middle East and North Africa Nader Sobhan will mark the first Qumra Talk on ‘International Distribution and Marketing.’ They will share their insights on the direction of the digital film distribution value chain and how independent producers can best use emerging platforms to both finance productions and recoup on their investment. This session will provide a general overview of the VOD industry, present specific case studies and discuss the role, limits and future of digital distribution as a long-term solution to reach wider and more engaged audiences in the MENA Region.

Mike Reiss, acclaimed American television comedy writer and producer, who has won four Emmys writing for The Simpsons, will take centrestage on March 6, from 3 to 5PM, as he discusses ‘Writing and Production Animation.’ Contributing writer to two dozen animated films, including Ice Age, King Fu Panda and Despicable Me, he will take the audience through his career, describing lessons learned along the way and demonstrating how all those skills come together in The Simpsons, in a lively class featuring rare animated clips.

On March 7, from 3 to 5 PM, join the Qumra Talk on ‘Al Jazeera’s Strategic Pivot to Digital.’ The session will explore how Al Jazeera conceived and implemented a long-term strategic pivot from traditional media organisation to digital-first media brand. It will also present some digital products that were successfully incubated and launched by Al Jazeera such as AJ+ and Sadeem. The panelists are: Jonathan Powell, who is responsible for launching Al Jazeera’s latest digital property, Sadeem; Dima Khatib, the first female managing director at Al Jazeera Media Network; Moeed Ahmed, who leads the Innovation & Incubation Group of the Digital Division at Al Jazeera; and Dr. Yaser Bishr, the Executive Director of the Digital Division at Al Jazeera Media Network.

Qumra 2017 programming includes industry meetings designed to assist in propelling selected projects to the next stages of development, through master classes, work-in-progress screenings, bespoke matchmaking sessions and tailored workshops with industry experts. Qumra will be held from March 3-8 at Souq Waqif and the Museum of Islamic Art.

[we-eternal-rp]

+2 APPS

kavan nader / NARCISSUS  +  mena massoud fc

dahlia cederquist / KHIONE + sasha luss fc