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Press TV exclusive: Hamas official slams Israel as threat to humanity – Press TV

Posted By on April 29, 2022

A senior official of the Hamas resistance movement describes Israel as a threat to humanity, saying Palestines anti-occupation struggle is a humanitarian cause concerning not just the Muslim nations but the whole world.

The Palestinian cause is not just an Arab-Muslim cause, buta humanitarian cause conveying the important message that the occupation force is not only against the Palestinians alone, but against the entire humanity, Osama Hamdan, Hamass top representative in Lebanon, said in an interview with Press TV on Thursday.

The Israeli enemy only speaks withthe language of force and violence, presuming that breaking the will and determination of people would help it achieve hegemonic dominance and steal more land, he said.

The senior Hamas official added that the regimes tactic is to portray itself as an invincible entity that cannot be conquered in the eyes of the resistance forces.

But such tactics, he said, are futile as the Israeli regime has been intimidatedby the resistance groups both in Palestine and Lebanon.

Despite decades of relentless attempts, Hamdan added, the regime has not succeeded in securing recognition as a legitimate entity from free nations.

Hamdan also referred to pro-Israeli propaganda that the mainstream Western media have been spreading.

The world is, however, well aware of the plight of Palestinians, although Western media attempt to misrepresent the realities on the ground, he said.

Ha also censured fellow Arab states for sitting idly by in the face of Israeli occupation, refraining from acting or intervening, and silently watching what is happening in Palestine.

And now, some Arab governments and Israel are even attempting to form an alliance to launch more wars in the region, the Hamas official said.

Hamdan also commented on the importance of observing the upcoming International Quds Day, introduced by the late founder of Irans Islamic Republic, Imam Khomeini, with the aim of keeping Israeli occupation of Palestine in focus.

He described Imam Khomeinis designationas a very significant phase in the history of the Palestinian struggles against Israeli occupation.

The Hamas official is in Iran to join the events marking the Quds Day.

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Press TV exclusive: Hamas official slams Israel as threat to humanity - Press TV

Police Need Help Identifying Purse Thieves in Palestine, Texas – knue.com

Posted By on April 29, 2022

We all have those things that just make us mad, for me its thieves. Were all taught at a young age to not take items that dont belong to us so when I see adults choosing to make the wrong decision, I dont feel bad when they have to face the consequences. Its horrible when it happens in East Texas but theft happens everywhere but we should still do everything possible to help stop it. Which is why I wanted to share the photos of these two suspects who are possible involved in the theft of a purse according to the Palestine Police Department.

There wasnt a whole lot of information that was shared online regarding what exactly happened but here is what we know so far after a post was made online by the Palestine Police Department. There was a purse stolen at Walmart and police believe these two might have been involved. They are asking anyone who can identify them to call (903)729-2254. If you want to remain anonymous, they still want to hear from you.

While you dont expect a ton of reactions from an online post about theft, this information has already been shared over 330 times on social media and there have been quite a few comments as well. The problem is even with all of this attention no one has been able to identify the people in the photos.

No one wants thieves in our community, so if you do know who these people are please reach out to law enforcement. And let this be a lesson for anyone who thinks about stealing, you will have your picture posted all over social media. Just dont do it, this is the last way you want to become viral on social media.

Known as Hollywood in the Pines this Airstream rental in Palestine, Texas is the perfect staycation.

If you like to hunt you will love this property for sale in Palestine, TX with 200 acres of land.

This house in Bullard on Lake Palestine is gorgeous, check out the pictures for yourself

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Police Need Help Identifying Purse Thieves in Palestine, Texas - knue.com

Looking East: Tapping into Southeast Asian diaspora giving – Times of India

Posted By on April 27, 2022

What are the myths about philanthropy in Asia, and how can we start tapping into diaspora giving?

Asia is home to 60 percent of the worlds population. A greater proportion of it hails from China and India, but theres also a huge population in Southeast Asia, including a large diaspora from both countries. In fact, Indians comprise approximately nine percent of the population in Singapore, seven percent in Malaysia, and four percent in Myanmar. The Indian community in the Philippines, according to the Bureau of Immigration, is estimated to be about 1,30,000, with around 5,000 people of Indian origin having acquired Filipino citizenship. With strong cultural ties to Indonesia, the Ministry of External Affairs of India estimates 1,20,000 people of Indian origin living in Indonesia.

Despite the vibrant and booming philanthropic ecosystem of Asia, India and most other Asian countries tend to think of the West as the standard-bearer for philanthropy. This, we think, is due to a few myths about Asian countries and giving patterns.

Related Article: The fundraising challenges plaguing Indian nonprofits

Myth #1: Philanthropy in India and Asia is plain vanilla

A range of catalytic philanthropic approaches have been pioneered by individuals such as Anji Reddy, Rohini Nilekani, and Azim Premjiworking through their eponymous foundationswho are adopting approaches that have the potential to catalyse large-scale social impact on a variety of critical issues such as skills development, justice systems, public education, and vulnerable populations. In a similar vein, India Climate Collaborative is an initiative undertaken by philanthropists from India to understand the challenges posed by climate change and find solutions for the crisis.

Myth #2: There is simply not enough money in the East

The data about high-net-worth individuals (HNWIs) in the Asia-Pacific region refutes thisthere were about 6.91 million HNWIs here in 2020. Furthermore, the growth in the number of HNWIs in India at 5.9 percent in 2020 outpaced Asia-Pacific, which registered 5.8 percent growth, as per the 25th edition of the World Wealth Report of CapGemini.

The Indian diaspora experience mirrors this trend. Having achieved their wealth accrual goals post economic migration, they are now looking for ways to give back to their native country. As part of their wealth management approach, they also involve their families and family offices. For example, the Tolaram family operates the Tolaram business group, with operations in Asia, Africa, and Europe, as well as a multi-family office, Maitri Asset Management. Ishk Tolaram Foundation is their philanthropic arm, which aims to empower children and facilitate learning through inquiry. The foundation partners with organisations to implement its in-house programmes, in addition to grants that amplify impact.

Myth #3: Large foundations in the US and Europethat disburse grants in Indiahave traditionally centralised their decision-making

This is changing with actors like Omidyar Network setting up country offices to be more proximate to the action initiated by their work. Major intermediaries like Co-Impact have also forged partnerships with the likes of EdelGive to inform their funding decisions on the Co-Impact Gender Fund.

The opportunity in Asia for Indian nonprofits and philanthropists

If India is to be a major power in the region, it needs to increase its soft influence, while also creating impact. There is a net value for Indian philanthropists, both local and diaspora, to explore how they can increase their sphere of influence. If you look at the global lists of big givers, there are still very few Indians who make that cut. AVPN has the Asia Gender Network initiative, comprising established and emerging women philanthropists across the region. It has five Indian female philanthropists, most of whom are not really known outside their countries.

Today, we need more home-grown idols. We cant just have Melinda French Gates and MacKenzie Scott to look up to. Operating in Asia offers a sandbox-like environment to try new things and exchange learnings. The Asian ecosystem can be intentionally built to support catalytic philanthropy in India. This requires social investors to shift their Western orientation and engage more with funders in the Asian region by involving themselves in learning circles and embedding themselves in communities of practice within regional networks.

By engaging both diaspora in the East and local philanthropists, a paradigm shift can be created in the quantum and effectiveness of philanthropic capital that can be pooled in India. Heres how this engagement can be achieved.

Related Article: Where Indian philanthropy has gone wrong

1. Create forums for regular interaction with diaspora philanthropists

Consistent efforts and engagement by diaspora funders to understand impact at scale has always yielded superior results. Weve seen this play out in the US where galas and roadshows hosted by organisations such as Pratham and Magic Bus have attracted tremendous philanthropic support. This can easily be replicated in Asia. And we saw some of this happen during the second wave of COVID-19 when the level of engagement of Southeast Asias diaspora with Indias nonprofits skyrocketed. In Singapore, for instance, the Pan IIM Alumni raised more than SGD 5.4 million for the country and the Indus Entrepreneurs Singapore chapter raised more than SGD 3 million. Engaging the diaspora in the East will be useful in creating greater impactespecially in countries with a significant number of HNWIs, including Singapore, Indonesia, and Hong Kong.

2. Nurture location-based philanthropy

Many diaspora communities have roots in different cities, with a number of individuals also hailing from smaller towns (Tier-II/Tier-III cities) that have deep-rooted familial ties. These groups seek to utilise structured platforms that operate as a bridge to the community and spotlight the local challenges and champions through their philanthropic activities.

For example, at AVPN we have seen interest from diasporic Jain communities in supporting Veerayatan, a Jain faith-based organisation that provides health and education services in Bihar. Another example is Jalaj Dani, the co-promoter of Asian Paints, who financially supports the Kapadwanj Kelavani Mandal Trust, an organisation that operates in his ancestral small town of Kapadwanj in Gujarat. Lastly, there is also Amit Kumar Das. An entrepreneur (the founder of ISOFT Group, IST Group, and Innotech Group) based in Australia, he established an engineering college called Moti Babu Institute of Technology in his native village of Forbesganj in Bihar.

3. Craft strategic and accessible communication

In our experience, most Asians will not fund social justice when it is called social justice or advocacy; they will not fund gender justice when it is called gender justice. They will, however, fund womens access to capital or keeping girls in schools, and even family planning. Part of this has to do with being prudent and not ruffling too many feathers. It doesnt matter if they are from Thailand, the Philippines, or Indonesiajust like Indian philanthropists, they will not fund anything that might attract untoward attention, even if its something they privately believe in. This is further affirmation of the notion that the substitution of complicated terminologies in favour of convenient and accessible discourse accelerates philanthropy. It is therefore also important to use communication strategically to reduce barriers for first-time givers, and also encourage conservative givers to augment their philanthropic endeavours.

Galvanising the philanthropic giving moment in India

To truly unlock philanthropic giving, it is necessary to meet philanthropists where they are and then influence their giving behaviours. One of the strongest motivations driving philanthropists is to give back to their native land. There is typically a strong affinity for the places they grew up in or where they built their wealth. This motivates philanthropists to look at their native lands and improve the lives of the people they grew up around, and the tangible impact that is witnessed leads to strategic and increased giving behaviours.

However, due to a lack of intermediaries and awareness, we look at the West for models of giving, and most of the local and diaspora giving tends to be in the form of religious philanthropy, while systemic causes of health, gender, and livelihoods inequality remain unaddressed. The time is to bring together residents, philanthropists, corporate donors, public sector organisations, and civil society organisations to raise money and address local priorities.

This article was originally published on India Development Review.

Views expressed above are the author's own.

END OF ARTICLE

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Looking East: Tapping into Southeast Asian diaspora giving - Times of India

Everything Everywhere All at Once Is the Non-Diaspora Diaspora Story We’ve Been Waiting For – tor.com

Posted By on April 27, 2022

Everything Everywhere All at Once (2022, dir. Daniel Scheinert and Daniel Kwan) is a smashing triumph, and the best and most creative film to hit theaters in a long while. Every element works. Its multiverse-hopping visuals are both grounded and dazzling. Its fight scenes make hilariously inventive use of mundane objects like staplers, goldfish bowls, fanny packs, and two deeply traumatizing Best Auditor trophies. Its leadsMichelle Yeoh, Stephanie Hsu, and Ke Huy Quan, whose performance will go down in history as one of the best acting comebacks of all timenail every punch and punchline. What delights me most, however, is how comfortably Everything sits within its hybrid identities and influences. Its a genre-hopping visual feast. It volleys casually between English, Mandarin, and Cantonese in the same conversation. It invokes Ratatouille, 2001: A Space Odyssey, and classics by Wong Kar-wai all in the same breathsometimes in the same kick.

Everything is not an Asian diaspora film obsessed with justifying or explaining itself as an Asian diaspora film. Everything does not spend time debating how Western or Eastern it should beindeed, Everything does not consider diasporic tensions to be tensions at all. Everything is simply everything; and it arrives assuming, correctly, youre down for the ride.

I spend a terrible lot of time thinking about diaspora, identity, and art. So, too, do a lot of Asian diaspora filmmakers. Jon M. Chus Crazy Rich Asians (2018), Lulu Wangs The Farewell (2019), and most recently Domee Shis Turning Red (2022) all feature protagonists grappling with tense and fraying ties to an identity overdetermined by a purported motherland. These themes define the classics of the Asian American film canonBetter Luck Tomorrow (2002), The Joy Luck Club (1993), and Eat a Bowl of Tea (1989). Certainly you can read Everything as another entry in this genre, and many critics have done so. Laura Zornosa argues the film speaks directly to the linguistic and cultural divides between immigrant generations. Nancy Wang Yuen locates in Michelle Yeohs Evelyn a rare, complex portrait of a middle-aged Asian American womanan Asian American woman laboring to shed intergenerational trauma in a country that often treats me like I dont belong. Jeff Yang makes the argument (a bit strained, I think) that Everywhere functions as a metaphor for the multiplicity and heterogeneity of Asian America as an imagined community still coming into being.

In any case, I posit that we might also read Everything as an evolution in the genrea film that, for once, does not treat hybridity from the outset as a problem that needs solving. Everything, refreshingly, has a plot that, prima facie, has nothing to do with cultural anxieties. It treats its polylingual immigrant family as something its audience might as well just get used to, and juggles between accents and degrees of fluency with glee (When did he get so good at English? Stephanie Hsus Joy demands of the alpha-verse version of her grandfather). It careens happily between cultural settings: a family-owned Laundromat, a nondescript office building, an opera hall, a cozy apartment that probably smells like ketchup and mustard, and a Wong Kar-wai-inspired theatre back alley seeped with cigarette smoke and neon lights. To me, whats most refreshing about Everything is that it at last gives us a diaspora movie that neither tortures the protagonist with choosing which country to which to cast their allegiance, nor seeks catharsis in either successful assimilation or some authentic reunification with the motherland.

As I left the theatre, I thought to how a friend seeking reading recommendations recently told me she was tired of reading the Amy Tans and Maxine Hong Kingstons of the Asian American literary canon because she was tired of being reminded constantly that she wasnt from here. God, she said, I want to read Asian American writers talking about something other than how they dont speak good Chinese and dont get along with their parents. This sentiment doesnt disparage all the necessary and important works that have to date defined the canon. But it expresses a desirefairly widespread, I thinkto find creative identity in more than just non-belonging. What happens next?

I thought of Rey Chows concept of the myth of consanguinity, the over-reliance of diaspora artists on such myths to find creative meaning, and Ien Angs articulation of how such naturalized and fictive notions of kinship and heredity are often in fact a reduction of agency: the fiction of racial belonging would imply a reductionist interpellation (in the Althusserian sense of the term) that constructs the subject as passively and lineally (pre)determined by blood, not as an active historical agent whose subjectivity is continuously shaped through his or her engagements within multiple, complex, and contradictory social relations that are overdetermined by political, economic, and cultural circumstances in highly particular spatiotemporal contexts (Ang 2013, 69). And I thought to Shu-mei Shihs argument in her seminal essay Against Diaspora: Diaspora has an end dateEveryone should be given a chance to become a local (Shih 2013, 37). Chow, Ang, and Shih are arguing, on a most basic level, that writers of Chinese heritage should not feel bound by blood to create art about diaspora and diaspora only. If we tire of those conversations, possibly we can drop it all and explore something else.

It took, of course, time for us to get here. Ive always thought Shihs articulation was overly optimistic. Diaspora perhaps does have an end datebut its never an easy journey, nor is the decision to become local entirely up to us. We cannot, after all, magically decide how we are perceived. Ke Huy Quans journey to his hopefully-award-winning turn as Waymond says it all: After starring roles as Short Round in Indiana Jones and the Temple of Doom (1984) and Data in The Goonies (1985), Quan stepped back from acting for several decades as he grew disillusioned with the roles available to himan ethnically Chinese refugee from Vietnam. (By the time I was in my early 20s, the phone had stopped ringing, he told Robert Ito for the New York Times. And then my agent calls me: Theres this role. It was three lines, it was like a Viet Cong role. And I didnt even get that.) It was the smashing success of Crazy Rich Asians (2018) that convinced Quan to get back into acting. He asked a friend to represent him as an agent; two weeks later, he auditioned for the leading role of Waymond. (If there is any justice in the world Quan will be showered with awards nominations this time next year.)

Everything is a film that could only arrive at this moment. It took Crazy Rich Asians and all the frenetic discourse over what it said about diaspora and representation, whether its fairytale ending offered a pragmatic solution to viewers who felt cut off from their heritage, and how authentic it was or wasnt, before we could get to this point. It took the monumental successes of The Farewell, Shang-Chi, Minari, The Half of It, and Turning Red to slowly convince gatekeepers and audiences that films by, and about, the Asian diaspora could be profitable and awards-worthy. But oh, what a delight to be here.

Certainly folks will write dozens of deep dives into what Everything has to say about intergenerational trauma, diasporic identity struggles, and Asian American representation, misrepresentation, belonging, and un-belonging. Its all there in the text. I could write about the condescension with which Jamie Lee Curtis, as an IRS agent with a fondness for almond cookies, enunciates, I thought your daughter was coming to translate. I could write about the pain and misunderstandings between Gonggong and Evelyn transferred to the relationship between Evelyn and Joy. I could write about how Evelyns strained attempts to reach out to Joy while literally hiding in a closetI know you have these feelingsbut its not your fault. Not your fault.speak to a hidden iceberg of mental health stigmas and depression and suicide rates among AAPI communities. I could write about how Ke Huy Quans brave, kind, and vulnerable portrayal of Waymond refutes stereotypes of emasculated Asian men without resorting to hypermasculinization. The Daniels in all their maximalist splendor have given us a veritable feast of themes, arguments, and images to dissect.

Nothing I have written is to imply that Everything is not a diaspora story. (If anything, it is the metatextual summation of all its forerunners.) I argue only that Everything is a much-awaited step past a certain kind of diaspora story: one stuck on justifying its existence to the audience, one that starts by assuming discomfort with hybridity, one that centers the conflict around the protagonist being forced to choose either-or. What if we instead leaned hard into that hybridity? What if we dispensed with all the hand-wringing about cultural authenticity and representation and loyalty and over-explaining ourselves to a white audience who might not get where were coming from and juststuck some googly eyes on rocks? What might we be freed to create, if we werent so caught up in negotiating our position between two homelands? A family drama, perhaps. A hot dog love story. A mother-daughter story. A verse-jumping sci-fi epic. A reflection on nihilism and the overwhelming stimulation of the internet age. A screed against everything bagels.

Or perhaps all of the aboveeverything, everywhere, all at once.

Works Cited:

Ang, Ien. Can One Say No to Chineseness? Pushing the Limits of the Diasporic Paradigm, 5773. New York: Columbia University Press, 2013.

Shih, Shu-mei. Against Diaspora: The Sinophone as Places of Cultural Production. In Sinophone Studies: A Critical Reader, Ed. Shu-Mei Shih, Chien-Hsin Tsai, and Brian Bernards, 2542. New York: Columbia University Press, 2013.

Rebecca F. Kuang is a Marshall Scholar, translator, and the Hugo, Nebula, Locus, and World Fantasy Award nominated author of the Poppy War trilogy and the forthcoming Babel. She has an MPhil in Chinese Studies from Cambridge and an MSc in Contemporary Chinese Studies from Oxford; she is now pursuing a PhD in East Asian Languages and Literatures at Yale.

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Everything Everywhere All at Once Is the Non-Diaspora Diaspora Story We've Been Waiting For - tor.com

How An Innovative Los Angeles Hot Spot Is Courting The Digital Diaspora – Forbes

Posted By on April 27, 2022

How does a place become iconic? What makes a cultural venue legendary? From the caravanserais of the Silk Road to the tea gardens of Istanbul and Parisian literary salons, people have gravitated towards spaces that could bring us together and bring out our creative spirit to celebrate joie de vivre in style. Contemporary pop history has many era-defining examples: Studio 54 in New York, Berghain in Berlin, or Singapores Zouk. Fashion, entertainment, and hospitality industries have always dovetailed each other. In the mid-nineties, Soho House turned this synergy into a new market segment of exclusive-access spaces for movers and shakers in politics, arts, and media. Millennial values shifted community focus on wellness, virtuality, and intercultural experiences.

Members - a new LA spot that values wellness, virtuality, and intercultural experiences.

If celebrity is the current royalty, then digital nomads are the next business magnates. Every great concept warrants a zeitgeist upgrade. The time was right for a new type of place to realign post-pandemic priorities for mindful fun with physical safety and digital knowhow. The leisure sector had lost five million jobs and billions in revenues, so it would have to be a cautious Renaissance. Members first appeared on the scene in the summer of 2020 as the only fully open-air lounge in Los Angeles. It won a loyal following before expanding into the building formerly occupied by the Dar Maghreb restaurant, a Moroccan culinary institution for four decades. With great heritage comes great responsibility. I connected with Thomas Fuks, CEO and founder, as well as Romain Wawrzyniak, a founding partner of Members. We discussed what it's like to dive into social entrepreneurship while socially distancing, what makes a vibe authentic, and which diaspora is reinventing local community-building worldwide one shared fusion dish at a time.

Thomas Fuks, co-founder of Members

I keep hearing about tarot cards Whats that about?

Fuks: [Laughs] Every guest is offered a complimentary tarot card reading. Opening in the middle of a pandemic, we wanted to embrace the unknown and help others cope with the stress of the changes. It is also part of our holistic approach to fusing wellness, music, entertainment, cuisine into a one-of-a-kind experience.

How do you generate a unique concept in a crowded marketplace?

Wawrzyniak: During the pandemic we reignited our desire to re-connect with others, meet new souls, live a meaningful and fulfilled life. Body, soul, and mind aligned. We thought of the places we felt great visiting around the world Bali, Tulum, Cte d'Azur, Mykonos, Morocco and decided to cultivate these feel-good vibes in the heart of West Hollywood. We wanted it to be other-worldly, so when you are inside you forget that you are in Los Angeles. Every detail is dedicated to that. I love it when people say, Oh this feels like Miami or Marrakesh! Members is authentically its own.

Cuisine at Members

What makes a venue like that standout in Los Angeles?

Fuks: Members belongs to as diverse a crowd as possible in a global city like LA. The core of our concept does attract a lot of people from the Middle East diasporas who fall in love with the food and the architecture. Nevertheless, thanks to our heritage of fine arts and deep house music, the place is popular with the French, the Eastern Europeans, and people from different horizons.

Wawrzyniak: Id say LA, Hollywood, California, and Members attract good people with a bad case of Wanderlust. [Laughs] There is a beautiful harmony here. We also welcome real people from the digital diaspora. We decided to enter the web3.0 and the digital era without compromising our purpose of building community. We are launching an NFT membership and developing access to the future MEMBERVERSE (an exclusive Metaverse-based experience).

From tarot cards to NFTs, thats quite a range

Wawrzyniak: We like to surprise our guests by constantly reinventing ourselves and offering new experiences to our clients. Our motto is Expect the Unexpected. Recently, a famous DJ came for dinner It was Bob Sinclair. I think we can say it. He ended up in the DJ booth playing music the whole night. Spontaneous inspiration breaking all protocols. Thats what Members is all about.

You are breaking new ground for leisure venues with an unusual take on wellness. How does it fit with our ideas of a restaurant, a lounge, a club?

Fuks: Perhaps, we need a whole new idea! [Laughs] Since day one, we wanted to create something you cannot find anywhere else in LA. We wanted to link spirituality and wellness with entertainment and cuisine in the same space for physical and emotional nourishment. During the day we are using the space for sound baths, meditations, cacao ceremonies, and frequency bed sessions. It's a platform that sends you frequency through subwoofers so that every single organ of our body vibrates. It helps you relax your body and mind deeply in minutes. Every night we have a working shaman onsite to sage the space and provide chakra healing and energy cleansing consultations.

LA being an emerging fashion capital, I must ask how does fashion factor into your concept?

Wawrzyniak: Fashion is integral to Members due our French roots. We have created an intimate space where people come as they are to express themselves fully. Our industry partners include Vogue, Verishop, Beverly Hills Lingerie and others. We are working with Vinida Savant, a holistic facialist from Paris, who counts Naomi Campbell and John Galiano among her many fashion fans. We recently collaborated with fashion producer Roza Sinaysky and Kolbo showroom which supports Jewish designers around the world. This is a real pleasure for us to exchange with creative minds, to host shows, and maybe create exclusive collections for our members in the future.

To run an in-demand venue, what is the ratio of business savvy, tech knowhow and magic?

Fuks: Background in the hospitality industry is a plus, because it helps you reduce the number of mistakes which saves you time and money for sure. Its definitely a mix of everything, but one very important factor is the Team. I would say that the team is actually 50% of success. Hiring the right persons, sharing your vision, and making sure that everybody is on the same page can be challenging. We are extremely proud of the Members team and what they all bring to the table.

Wawrzyniak: I agree, and I want to add that it is also the clients, the people we do this for and with. After our first wellness event, I spoke to a young woman who said she came to Members for the first time on Thursday, because it looked cool on Instagram. We get that a lot. [Laughs] She recently moved to LA and was having a hard time finding community as many people first do. She said she enjoyed herself here and decided to come back on Friday night. She met more people and joined the Saturday afternoon cacao ceremony and sound bath which came at the right moment in her life. She told me she was going home to change, so she could come back for the Saturday night party. This kind of feedback is priceless. This is how we become a real community of people and like-minded souls. This is why it was called Members in the first place! We mean that.

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How An Innovative Los Angeles Hot Spot Is Courting The Digital Diaspora - Forbes

Politics and the Pakistani diaspora – The News International

Posted By on April 27, 2022

Historically, diaspora had a very specific meaning mostly ascribed to Jews and Armenians dispersions around the world epitomizing the historical oppression and neglect these communities had to face in their lands.

These cases were presumed to be the paradigmatic and classical cases of diaspora communities who were presumably sojourning in these new lands they now inhabited, until their homelands became liveable again. But as the dreams of homelands got deferred, either because of the continuous tumult or uncertainty in their lands, these communities built their own cultural enclaves in the lands they now inhabited , marked by a predominance of continuous homeland orientation, residential segregation, the creation of cultural and vernacular schools for the education of their children, boundary maintenance through religion, prohibition from out-marriage, resistance to assimilation to local cultures and a general aloofness and apolitical attitude towards local politics except in the areas which affected them directly.

But over the years, diaspora became an all-encompassing term now used to describe labour, migrants, and expatriates living abroad from Pakistanis, Indians, Bangladeshis to Filipino, Korean, Turkish communities, among others. Moreover, these diasporic communities, contrary to the classical apolitical cases of the diaspora, maintain deep social and economic ties with their homelands and actively participate in the homeland politics. Sometimes this support gets overzealous with instances of these communities supporting terrorist and even ultra-nationalist forces back home owing to which Benedict Anderson defined them as long-distance nationalists.

In the last decade (especially since the post-2008 financial crisis) as populist and right-wing politicians captured political space around the globe, a huge support for these leaders came from their diasporic communities. In 2014, the BJP in India amassed huge financial contributions from Indians living abroad; in fact, according to some estimations, the biggest fraction of support for party funds, after neoliberal tycoons like Ambani, came from Indians living abroad. Moreover, the RSS, the militant and parent wing of the BJP, has a history of galvanizing Indians abroad, in a bid to popularise the Hindutva message beyond Indian borders.

Similarly, the Turkish diaspora vouches for Erdogans authoritarian politics and his Neo-Ottomanism. Vicktor Orban is another right-wing populist politician who is extremely popular among ethnic Hungarians living abroad. Imran Khans popularity among the Pakistani diaspora is another example of strongmen and larger-than-life politics finding resonance among the diaspora population.

To use this popularity among the overseas Pakistanis for electoral gains, the PTI in its tenure passed a bill allowing overseas Pakistanis to vote in the elections. This is again not an anomaly as multiple other countries have either been considering or have allowed their diaspora communities to vote. For example, Canada and Greece have allowed their expats to vote, while discussions in the UK, New Zealand, India and Nepal are underway to allow the diaspora vote. The PTI was also heavily reliant on the remittances of expatriates for alleviating the economic woes of the country and also for its own party funds in the 2018 elections. The most recent example was after the partys exit from power, when Imran Khan in a video message requested expatriates to fund the party for the impending election campaign.

But what is it about the Pakistani diasporas involvement in homeland politics which makes it a corrosive endeavour? It appeared that after Imran Khans government was ousted after a successful no-confidence vote, the Pakistani diaspora had a huge meltdown. Expatriates gathered around the world to protest against the move, espousing the PTIs narrative of deeming its exit as a conspiracy spearheaded by the US supported by alleged traitors who have dissented against the PTI in collusion with corrupt and dynastic monsters, the PML-N and PPP.

Not surprising, but this was the most recent example of diaspora failing to understand the internal contradictions which plague Pakistani politics. The diaspora instead augmented the bandwagon of conspiracy to make sense of Imran Khans exit, which far from a conspiracy, was just another episode of a civilian government forming a rift with the emperor.

They fail to understand that Imran Khans ascent to power was favoured by a hybrid compromise, in which a team of electables was assembled for the PTI in the 2018 elections, which helped them marginally have a lead over other parties and form a coalition government. A continued and entrenched control by the unelected in the economy design and foreign affairs of the state was a price paid in return. As the chasm appeared in the hybrid model starting from late 2021 mainly due to disagreement appointments at key positions the former hand of patronage was pulled back, providing the then opposition the opportunity to mobilize the same electables against him.

Imran Khans governance, just like his populist counterparts in the world, was marked by a predominant reliance on rhetoric and a meagre focus on governance with continuous maligning of the opposition parties, a neoliberal economic vision with no clarity, extra-parliamentarism, threats of authoritarian steps to undo the 18th Amendment, misogynistic and callous statements against women and rape victims and intermittent use of the religion card to salvage the declining popularity caused due to skyrocketing inflation and debilitating economic conditions.

The inability of the Pakistani diaspora to grasp these nuances of Pakistani politics, its controlled democracy, and the ceaseless predicament of the working classes, and the religious, ethnic and gender minorities, makes it a politically regressive entity. One had hoped that those living in comfortable democracies might have developed some sense of democratic plurality and why democratic and constitutional dispensations are important for fragile democracies like Pakistan. Instead, we see that forced cultural territorialisation and the general paradoxes of diasporic conditions further the ideological contradictions of those that form the Pakistani diaspora.

The result comes out to be an extremely polarised political consciousness just like the urban middle/upper class that continues to inspire a conspiratorial and dichotomous worldview to make sense of the political realities in Pakistan. It imbibes in diasporic orientalism which disparages the common Pakistani as incapable of making informed political decisions. It deems corruption as the sole malaise troubling Pakistan. It sees solutions in authoritarian/strongman autocracy with absolute disengagement with other political entities. It maintains bellicosity towards progressive and pro-people politics. And it indulges in parochial and patriarchal nationalism.

Benedict Anderson presciently summarised the contradictions of this long-distance nationalism through an anecdote of a Sikh nationalist living in Toronto, who stays apolitical in Canadian political life but feels the overwhelming urge to influence homeland politics through his regressive ideas. Anderson writes His political participation is directed towards an imagined heimat in which he does not intend to live, where he pays no taxes, where he cannot be arrested, and where he will not be brought before the courts and where he does not vote: in-effect a politics without accountability or responsibility.

The writer is a graduate of CEU and teaches at the Institute of Liberal Arts, UMT, Lahore. He tweets @laalgulabi

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Politics and the Pakistani diaspora - The News International

Caste doesn’t just exist in India or in Hinduism it is pervasive across many religions in South Asia and the diaspora – Alton Telegraph

Posted By on April 27, 2022

Eds: This story was supplied by The Conversation for AP customers. The Associated Press does not guarantee the content.

Aseem Hasnain, Bridgewater State University and Abhilasha Srivastava, California State University, San Bernardino

(THE CONVERSATION) The California State University system, Americas largest public higher education system, recently added caste, a birth-based social hierarchy system, to its anti-discrimination policy, allowing students, staff and faculty across its 23 campuses to report caste bias and discrimination.

CSUs move has drawn a sharp response from some in the Indian diaspora: About 80 faculty members of Indian heritage, as well as the Hindu American Foundation, a Washington, D.C.-based advocacy group, have opposed the decision, claiming that it is potentially stigmatizing for persons of Hindu or Indian heritage and also that it tarnishes Indias image. They have also threatened a lawsuit against CSU if this decision is not revoked.

The caste system is often conflated in Western media with Hindu religion and India alone. However, as socialscientists specializing in South Asian Studies, we know that the caste system is neither exclusive to Hindu religion nor is it endemic to India.

Caste in South Asia

While the caste system originated in Hindu scriptures, it crystallized during British colonial rule and has stratified society in every South Asian religious community. In addition to India, it is present in Pakistan, Bangladesh, Nepal, Sri Lanka, the Maldives and Bhutan.

Social, economic and political status in this pernicious system is tied to traditional occupations fixed by birth. Brahmins, for example, who are assigned priestly work, are at the top, and Dalits, relegated to the bottom, are forced into occupations that are considered abject in South Asia, such as cleaning streets and toilets, or working in the tanning industry. Caste-based rules of marriage maintain these boundaries firmly.

Caste organizes social life not only among Hindus but also in Muslim, Christian, Sikh and Buddhist communities in the region. It is an intergenerational system based on birth into a caste group. Caste identities stay even generations after someone converts out of Hinduism and into any of these faiths.

Among South Asian Christians, Anglo-Indians are at the top of the hierarchy. This small community includes individuals of mixed descent from Indian and British parents. Those who converted to Christianity, even generations ago, from middle level Hindu castes come next, followed by those from Indigenous backgrounds. Those who converted to Christianity from Dalit castes are placed at the bottom.

Muslims across the region are organized with the minority Ashraf communities at the top. The Ashraf community claims noble status as the original Muslims in South Asia, due to their descent from Central Asian, Iranian and Arab ethnic groups. The middle in this social hierarchy is comprised of Ajlaf, considered to be low-born communities that converted from Hindu artisanal castes. The group at the bottom includes converts from Dalit communities who are identified with the demeaning term Arzal, which means vile or vulgar.

In the Sikh community, the powerful land-owning caste, Jat-Sikhs, are at the top, followed by converts from Hindu trading communities in the middle and converts from lower caste Hindu communities, Mazhabi Sikhs, at the bottom.

While Buddhism in India is close to being casteless, its dominant versions in Sri Lanka and Nepal have caste-based hierarchies.

Caste carries over after conversion

While many of the so-called lower caste groups converted to escape their persecution in Hinduism, their new religions did not treat them as fully equal.

South Asian Christians, Muslims, Sikhs and Buddhists with Dalit family histories continue to face prejudice from their new co-religionists. They are excluded from or experience segregation at shared places of worship and sites of burial or cremation across all these regions.

Social scientists have shown that strict caste-based rules continue to regulate social organization and everyday interactions. Intercaste marriages are rare: In India alone, they have remained at about 5% of all marriages over the past several decades. When they take place, the couples risk violence.

While urbanization and education have normalized everyday interactions across caste groups in shared urban spaces, entertaining lower caste individuals in upper caste households is still taboo in many families. A 2014 survey found one in every four Indians to be practicing untouchability, a dehumanizing practice in which people from Dalit castes are not to be touched or allowed to come in contact with upper caste individuals. Untouchability was prohibited in India in 1950 when its egalitarian constitution came into force. However, home ownership is segregated by caste, and religion and caste discrimination is pervasive in the rental market where residential associations use flimsy procedural excuses for keeping lower caste individuals out.

Lower castes are expected to defer to the higher status of upper castes, refrain from expressing themselves in shared spaces and avoid displaying material affluence. They risk being punished by socioeconomic boycotts, which could include ostracizing the Dalits or keeping them out of employment. It may even include assault or murder. In Pakistan, anti-blasphemy laws are used as a pretext for caste violence against Dalits, many of whom have converted to Christianity.

Caste and life outcomes

Studies show that caste-based identity is a major determinant of overall success in South Asia. Upper caste individuals have better literacy and greater representation in higher education. They are wealthier and dominate private sector employment, as well as entrepreneurship.

While affirmative action programs initiated by the British and continued in independent India have made improvements in the educational levels of lower caste groups, employment opportunities for them have been limited.

Studies also demonstrate how caste identity affects nutrition and health through purchasing power and access to health services.

Most socioeconomic elites in South Asia, regardless of religion, are affiliated with upper caste groups, and the vast majority of the poor come from lower caste groups.

Caste in the diaspora

Scholars have documented similar discriminatory practices in the diaspora in the U.K., Australia, Canada and the African continent.

Caste has started getting recognition as a discriminatory category, especially in the U.S., in recent years. A 2016 survey, Caste in the USA, the first formal documentation of caste discrimination within the U.S. diaspora, found that caste discrimination was pervasive across workplaces, educational institutions, places of worship and even in romantic partnerships.

In 2020, the state of California sued Cisco Systems, a technology company in the Silicon Valley, on a complaint against caste-based discrimination. Harvard University, Colby College, UC Davis and Brandeis University have recognized caste as a protected status and have included it in their nondiscrimination policies.

These developments in the U.S. have put the spotlight again on this centuries-old system that denies equality to large populations on the basis of an oppressive and rigid hierarchical system. It is up to the American diaspora how they commit to engage with it, as they themselves strive for equality and fairness in their new multicultural society.

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Caste doesn't just exist in India or in Hinduism it is pervasive across many religions in South Asia and the diaspora - Alton Telegraph

Five Hindi Films On Diaspora Indians You Can Watch This Weekend – SheThePeople

Posted By on April 27, 2022

Hindi films on Diaspora Indians have been produced for as long as one can remember. These films stereotype the NRIs as those who live in foreign countries but remain true to their Indian roots and reinforce their cultureeven the problematic bits. The films focus on how Indians have been making the country proud all over the world as well as show them embracing their culture has impacted the people all around the world. Most of the characters display a sense of patriotism which borders on jingoism but some just strike the right chords.

The sense of belongingness, and our welcoming nature help us gel with people from different cultures worldwide. Being an Indian is a matter of immense pride for we have created a name for ourselves among the most powerful countries in the world amassing excellence in various sectors. Hindi films on diaspora Indians have represented how non-resident Indians associate with their homeland. Be it Delhi-6s Roshan (Abhishek Bachchan), a second-generation diaspora revisiting his ancestral home orThe Namesakes Ashima (Tabu) trying to retain what little of the Indian culture she can among her kids when they move to America.

Check Out These Hindi films on Diaspora Indians

2016-film Airlift is based on the real-life story of Kuwait based Malayali businessman Mathunny Mathews who helped in carrying out the evacuation of Indians stuck in Kuwait during the Kuwait invasion by Iraq which led to the beginning of the Gulf War. Actor Akshay Kumar plays the role of Ranjit Katyal based on Mathews who identifies himself as Kuwaiti and not an Indian. However, during the invasion of Kuwait by Iraq, he is pushed to help his fellow Indians while evacuating from the country and realises his identity as an Indian and feels guilty for being unjust towards Indians before. Airlift cast includes Akshay Kumar, Nimrat Kaur, Avtar Gill, Purab Kohli and Feryna Wazheir among others.

2007 romance-drama film Namastey London revolves around Jasmeet Jaz Malhotra (Katrina Kaif), an Indian girl born in Britain who has inherited all of the British qualities and refuses to marry an Indian boy despite her parents wishes. However, when she meets the typical Punjabi boy Arjun (Akshay Kumar), she realises that she had been missing her own culture and tradition and most of all, the boys true love. Actor Akshay Kumar also gave a brilliant speech on the culture and tradition of India and its influence over other cultures in one of the popular scenes from the film. Actors Akshay Kumar, Katrina Kaif and Rishi Kapoor are seen in major roles in Namastey London.

2005 comedy-drama film Ramji Londonwaley revolves around Ramji (Madhavan) who goes to London and finds out that his employer has died without signing his contract papers leaving him jobless. However, in order to fulfil the dowry demands for her sister, he decides to work illegally, without a work permit in an Indian restaurant. When the British police suspect about his job, he is compelled to fake a marriage with Sameera (Samita Bangargi Chaudhary). Ramji Londonwaley is a remake of the Tamil film Nala Damayanthi.

Shah Rukh Khan-starrer Swades was a film ahead of its time and Khans acting was highly appreciated by the critics as one of the best performances of his career. The film revolves around NRI Mohan who returns to India in order to take Kaveri Amma along with him to the US. However, when he visits the village she is currently living in, he decides to stay back and help with the upliftment of its people by helping them set up a hydroelectric plant which will provide water and electricity to the villagers. The film traces the journey of self-discovery and realisation of ones roots as well as the importance of belongingness.

The ensemble film is a dramedy surrounding a bunch of Indian families living in New York City meanwhile, a love triangle unfolds between Aman (Shah Rukh Khan), Naina (Preity Zinta) and Rohit (Saif Ali Khan). The film though focuses on the love triangle, it also explores the life of Indians living abroad a typical grandmother wanting to see her grandchildren married, other chaos which dissolves the eldest daughter in an existential crisis. These people still find a ray of hope even in the hardest of times.

Suggested Reading: Kahaani To Andhadhun: Sixteen Hindi Murder Mystery Films You Should Watch

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Five Hindi Films On Diaspora Indians You Can Watch This Weekend - SheThePeople

Connecting Hearts: How Coptic Orphans Redefines the Role of the Egyptian Diaspora – Egyptian Streets

Posted By on April 27, 2022

Connecting Hearts: How Coptic Orphans Redefines the Role of the Egyptian Diaspora

It all began after a single trip to Egypt, which helped create Coptic Orphans. Imagine if every single Egyptian living abroad came to Egypt and was touched the way I was touched? Nermien Riad, founder of Coptic Orphans, tells Egyptian Streets.

If there was ever a voice in the world of philanthropy and development throbbing with compassion, devotion to God, justice and love all at the same time, and all with the same vigor it was Nermien Riads Coptic Orphans, an international Christian development organization that aims to improve the lives of vulnerable children in Egypt through education.

It was granted the United Nations Consultative Status, which is the highest status granted by the UN to non-governmental organizations, allowing Coptic Orphans to participate in the United Nations framework.

In its statement on the NGO, the United Nations highlighted that diasporic communities bridge the gap between local and global markets, incentivizing pathways for entrepreneurship and transforming the investment climate in home countries.

On top of serving as a bridge between local and diasporic populations, what also distinguishes Coptic Orphans work is that it operates as an organ rather than merely an organization. The blood of its vessels are enriched through a beating heart that reverberates Riad and her teams faith and love for God. Each project, or each heartbeat, is an expression of their faith, and their commitment to serve religiously.

Her story carries the wind of her generation and generations before her that believed that national belonging goes beyond just knowing the language and culture, but is also about responsibility and service. Today, she is moving the direction of this wind towards current and future generations, enveloping their spirit with a deeper understanding of what it means to be Egyptian.

Even after moving to the United States, there was a rolling tape at the back of her mind that always took her back to her childhood in Egypt, where she vividly remembers fleeting moments of her at Alexandrias beach with her family, and have always wanted to return somehow to relive those memories.

After the 1967 war, there was a sudden transition. Between her childhood and her adult life, a gap was marked by confusion, struggle and strife. When we migrated to the United States, we had to begin our lives all over again. We didnt know the language and didnt know our way around, but we had to jump from one stage to the next until we were finally able to adapt to the environment, Riad says.

The detour into development came by chance, Riad notes, after a visit to Egypt right after she finished university and had the chance to visit an orphanage. It was at that moment that I asked myself: why am I sponsoring a child in Lebanon through my university, when there are these girls in front of me that I could help directly? And so the journey from then on began to develop and become more nuanced, because I learned more about how to help effectively, because its more than just about sending money, its much deeper than that.

To help communities, there is a need for programs that have a deeper focus that can be measured, replicated and continually developed.

If you think about your own child, you dont give him money and say go educate yourself. The money must be channeled to programs that have a clear objective to teach the child under a wider vision to transform the child, working on the inner self of the child simultaneously, she adds. Its a matter of dusting off the dust, so his true image as a child of God can be seen by himself and by others. Our philosophy is centered on restoring his image as a child of God.

The heartbeats of Coptic Orphans as an organization are sustained by a unique model that merges between a network of volunteers in the US and the church community in Egypt, each playing its own role in the process.

We paid great attention to how we can create a model that is sustainable, such as through mentoring and ensuring that there is always someone available to check on these girls. Our model is composed of dedicated volunteers that visit these children and act like the father figure that they had lost, Riad says.

It was at first through our family and friends network here in the US, but in Egypt we relied on the churchs infrastructure that had a volunteerism model, which was a perfect fit between the two.

The model is also based on a continual process that reflects the environment and contexts of the communities they work with.

One thing we learned very quickly is understanding the environment we operate in, because you cannot assume that since the children are in schools that they are really learning anything, she adds.

To achieve this, we guide our volunteering corps to understand the environment, and every quarter we do training on how to work with the children and the mother. The model essentially brings the best of both worlds: the passion and desire to help others in Egypt, and the management and administration of those in the US, which has helped many children come out and are able to compete for scholarships and become very successful professionals.

Creating an invisible bridge between Egyptians living abroad and Egypt, Coptic Orphans The 21 program also provides an opportunity for young Egyptians in the West to connect with their heritage and translate their blessings into an act of service for others.

It all began after a single trip to Egypt, which helped create Coptic Orphans. Imagine if every single Egyptian living abroad came to Egypt and was touched the way I was touched? And so we developed the entire programme around that concept, to help these Egyptians come to Egypt and teach English for three weeks. They eventually fall in love with the Egyptian children and they become so attached to the country, she says.

While there is no clear data on the size of the Coptic diaspora, there are estimates that the biggest Coptic community abroad exists in the United States, with more than one million recorded in the late 2010s. Living abroad, it can be difficult for young Egyptians to be truly educated about their heritage and history, which is why the program also strikes a balance between two components: understanding ones own heritage and the discovery of the people of Egypt.

Whats remarkable is that growing up, you start to realize that you have little knowledge of Coptic history or of the Coptic narrative. The church has managed to keep us together as Copts living abroad, but there is to our history that we dont know, such as how Pope Cyril IV of Alexandria is credited for establishing the first great printing house in Egypt, and was also the founder of native female education in Egypt, opening five modern schools that included two for females, she narrates.

The 21 program first includes a full day workshop at Washington DC, where the members can learn and understand not only the Coptic history and narrative, but also its distinct theology. For instance, are we Christian in the sea of Christianity, or is there a distinction and different flavor that we bring? After this, they go to Egypt and absorb this narrative, and see how the faith is reflected in the lives of their fellow Copts, especially in rural Egypt.

This faith is intertwined with the organizations development programs. Its vision incorporates religion and culture with economic and social development, ensuring that communities do not solely progress materialistically, but also spiritually.

Because we are faith-based, we follow the commands of Jesus Christ, where He tells us to love everyone and that we are the salt of the world and the light of the world, and so you never take the light and cover it with a basket. Hence, we can never be enclosed among ourselves our love and our service has to go to everyone and we serve everyone, as we want all of Egypt to improve, she says.

Given that, we specifically made the Valuable Girl project for that purpose, to encourage tolerance among two groups, which is not to say that they are not tolerant of each other, its more because they were separated, and so the distrust was allowed to ferment. We realized that by bringing them together, they see each other as humans. You are letting it organically happen, and this is the beauty of Egyptians, because you cannot bring Egyptians together without having them getting along, she adds.

The Valuable Girl project brings together Christians and Muslims in a safe space where they can communicate and express mutual respect. Young women in secondary school are trained to be Big Sisters and role models for their primary school Little Sisters, and these girls learn their skills one-on-one in workshops and in activities that tackle community problems.

The model of the mentor Big Sister and the girls Little Sisters helped foster a stronger trust among the families in the community, as rather than directly sending the girls to school, the families feel a greater sense of ease that their daughters are guided and trained by a mentor, which encourages them to stay in school and avoid early marriage.

There is a desire that burns in our hearts to expand. We want to reach as many girls as we can, and we operate through cycles. We are currently working with 2600 girls, and in the next cycle, we want to double that, reaching over 5000 girls, Riad notes.

Each time we finish a cycle, the model continues to live on its own independently, as some of the Big Sister mentors continue to do it for free, because they felt valued and they saw how much theyre helping the young girls.

In a highly interconnected world, where global contexts and challenges are now having greater effects on each countrys economy, the existence of Coptic Orphans is paramount to redefining the way governments and international institutions see diasporic communities, and equally how diasporic communities see themselves and their contribution to their home country.

God blessed us with the privilege of being Egyptian and living abroad. And with so many blessings, comes so much responsibility. Its our responsibility to give everything we can, to use our resources, our talents, our skills, and our connections for the sake of the people of Egypt, Riad says.

Whenever you see injustice, never leave it to happen. Give it all with good faith, you dont need to create something huge, but you will just have to be determined and resilient, and then you can leave the rest to God.

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Connecting Hearts: How Coptic Orphans Redefines the Role of the Egyptian Diaspora - Egyptian Streets

Heres Everything You Need To Know About Voting From The Diaspora For Lebanons Elections – The961

Posted By on April 27, 2022

The Lebanese diaspora and expats will get the chance to vote in the 2022 Elections before their counterparts in Lebanon. Local elections will take place on May 15th while abroad elections will happen on May 6th and May 8th.

Out-of-country voting dates differ from one country to the other, you can check with your respective local diplomatic mission or check out: Here Are All The Voting Locations For The Lebanese Elections.

The dates for abroad elections are determined by time zones and country weekend days policy. In simple terms, voting will take place on either a Friday or a Sunday, depending on holidays in the country of residence.

Employees participating in the electoral process, however, will be voting on May 12th, in order to be at liberty for both local and abroad elections.

Registered voters will be contacted by the Lebanese Ministry of Interior and Municipalities informing them of their electoral code, polling location, and station number. Lebanese citizens who havent been contacted can always visit their diplomatic missions website for the aforementioned relevant details.

Abroad voters registered on polling lists with their respective Lebanese mission in their country of residence, be they citizens or residents of the host country, should carry with them a valid biometric or blue-navy passport, or the plastic Lebanese ID card when arriving at the polling stations.

If you havent yet renewed your passport, and are willing to vote, you should head to the nearest mission to renew your credentials in order to be able to vote.

The Ministry of Interior and Municipalities has previously announced designated voting centers for each country. 961News has prepared a minimalist and comprehensive, yet exhaustive list that will help anyone. Make sure to check it out.

What first-timers need to know:

Electoral processes can be confusing for first-timers, and it is not advised to ask anyone for help. There are employees who are designated for this process and they hold the full knowledge (and responsibility) about any inquiries you might have.

The law clearly bans the initiation and termination of the electoral process without the full presence of all pertinent employees as well as representatives of electoral lists. When the attendance is full, the process can begin.

You are only required to bring your credentials (aforementioned passport and ID) and maybe a pen, maybe. The electoral lists are prepared and preprinted by the authority and a blue ballpen will be available. You cannot write or create a customized list.

Make sure that you maintain your privacy once in the booth, and that you answer no personal or elections-related questions that can be used to lure you into giving any details. The law does not allow any form of recording or information exchange in the stations.

The rest is very easy to figure out, elections will take place from 7:00 AM until closing the boxes at 10:00 PM.

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Heres Everything You Need To Know About Voting From The Diaspora For Lebanons Elections - The961


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