Reclaiming My (Our) Regional Identity (ies)

Few days ago, I asked my students to search for the origins and use of the ‘Middle East’ expression and identify the most common stereotypes of the ‘Middle East’ and ‘Middle Easterners’. Following the plenary session where they presented their findings, we discussed the importance of deconstructing 100+ year old taxonomy and theories.

By deconstruction, I mean the way Mohammed Arkoun defined it: leaving the limitations, the rigidity and deviations from the past; going beyond the binary system where ‘Us’ and ‘Them’ are forged, and where monolithic and fixed identities stuck in a conflictual dynamic are disseminated and transmitted from generation to the next. A deconstruction that would include the dismantlement of Othering, or the processes by which societies and groups exclude those whom they want to subordinate. ‘Others’ are usually created through animalization, naturalization and infantilization, delineated in Ella Shohat and Robert Stam’s book Unthinking Eurocentrism. A deconstruction that would not be a final concept as in Derrida’s approach, but would be followed by a reconstruction process, or the individual and collective search for re-invented identities that would serve the local/regional aspirations.

‘Middle East’, along with ‘Near East’ and ‘Far East’ are Eurocentric expressions that were coined at least a century ago in Europe, then used in North America and everywhere else. Remnants of the Colonialist era… So why do many in politics, business, media and academic institutions still use ‘Middle East’? In most regions and countries, the cardinal directions are adopted – North, South, East, West and as such, we hear ‘North America and South America’, ‘Asia Pacific’ and ‘South East Asia’, even ‘ Central Asia’. We hear about ‘North Africa’ and ‘South Africa’, ‘Central Europe’, ‘Southern Europe’, etc. Yet, we do not hear ‘West Asia’ or ‘Southwestern Asia’, which is the geographically proper term for the region so-called ‘Middle East’.

Unfortunately, the independence movements of the 20th century and the ‘Arab Spring’ did not bring a change in worldviews nor in the systems of thought and communication. Personally, I stopped using ‘Middle East’ and replaced it with ‘West Asia’ or ‘Southwestern Asia’. It took me a while. Old habits break hard…

What about you?

(With my MEST 318 – Cultures of the ‘Middle East’ students – Workshop 1, Fall 2015 – American University in Dubai ‪#‎audubai‬ ‪#‎uae‬)

I caught a line in your eyes

I caught a line in your eyes
weaving the endless
strings of destiny
to carry dreams
of children
spat out
by waters of indifference
to the shores of denials

Dreams vanished
in the pure light
of an unfulfilled life
a fruitless tree
healthy
yet lifeless
cut
from its roots

Sleep as deep
as the deepest sea
sunk
whirling
away
with cries of desperation
never
to know
the light
the echo hears
thumping of hearts
silence is harsh
satirically
laughing
at the small bodies
the evaporating traditions
in the smoke
of an extinguished fire

I Urge you Not to Lose Faith in Humanity

‘Arab Apocalypse’ by Dr. Pamela Chrabieh
Ink and Acrylic on Canvas, 2015

My name is Kalima [my nickname, for security reasons] and I am Syrian. I left my country two years ago, following the massacre of my mother, father, brother, uncle and grand-parents. I was fortunate enough to be rescued and to be able to escape to Europe via Turkey, but many others weren’t.

I have been trying to learn a new language and work to survive, but the wound is too deep to heal. It opens every time I think of my family, my country, my people and the devastation of the region, including Syria, Iraq, Palestine, Yemen and Lebanon. So many lives were lost. So many women, men and children are suffering.

When I saw the pictures of Aylan (3 years old) and Galip (5 years old) Kurdi, I couldn’t stop crying for hours. I won’t be pointing fingers at a particular regime or State or faction. People are caught in this hell because of a collective and worldwide responsibility. Aylan and Galip have become symbols of the war in Syria and the refugee crisis in Europe, but they are not the only ones and they won’t be the last ones to pay the heavy price of the loss of humanity. Yes, the loss of humanity! Instead of people all over the world demanding the end of wars, and a sustainable peace, they – with few exceptions – would only deal with certain consequences.

Crimes are committed every day before our eyes. A continuous carnage… As a Syrian, a survivor, a woman, a human being, I urge you to save the human species from the apocalypse, I urge you to reconsider your individual and governmental priorities. I urge you to choose freedom, justice, life… I urge you not to deny my – and so many others’ – humanity, but embrace it. I urge you not to lose faith in humanity. If we each take responsibility in shifting our thoughts and behavior, we could trigger the type of change that is necessary to end wars.

Lebanese Architects which side you will be on?

Christelle in South Africa where she is currently working as an urban planner to reduce violence.

Ongoing conflicts define the world society nowadays and refugee camps are growing in number, burdening hosting communities to handle the ever increasing number of asylums and continue to provide good management for the camps. Nonetheless, the real burden falls on the refugees themselves, as they face difficulties with safety, violence, aid distribution and violations of rights during their stay. During an emergency or conflict, people who have fled their country of origin need urgent support: Water, food, shelter and medical care. It is important that these basic needs are turn out fulfilled.
More is required for women and girls, as they are at great risk of being victims of gender-based violence (GBV). Gender-based violence amongst refugees, a dramatic reality existent in most societies and diverse cultures, is a global problem and it happens to increase in contexts where refugees are driven by conflicts and wars. It is therefore important to address the matter with urgency and with special considerations according to the particularities of each refugee camp. The relationship between design and GBV starts to appear as an acute and a prominent issue, something that the standards around preventive measures fails to address. Ideally, gender-sensitive design could be implemented at early stages before the arrival of refugees into the camp to mitigate violence.
Through design and planning, we create environments that offer greater or lesser opportunities for violence against women. This consists of creating new spaces with equal consideration for women and men. Focusing on physical interventions in order to create women friendly space is important. Bad design, isolation, poor maintenance in public spaces and infrastructure can increase the risk of violence, while gender sensitive planning that emphasizes visibility and encourages diverse use of public spaces promotes women’s safety.
The role of an architect can ultimately stretch beyond building luxurious villas, towers and malls. Whether in refugee camps, urban settings or slums, we, as Lebanese Architects, have a bigger role to play in our society and that is to improve the livelihood of the vulnerables. We always tend to build for the rich minority, the fancier our building is, the more Starchitect we become. We apply for the largest architecture firms in the country and wait for them to acknowledge our presence while nonprofit organizations are calling out for our help on a daily basis.
It is time more than ever to call for social, humanitarian architects, let go of your ego and make a change. “[…] Which way you will go, architect? Will you succumb to the Bourgeoisie, which shall earn your wealth, fame and perhaps success in a world of the scantily housed and homeless? Or will you march into battle to fight for a different society? Progress – what is it to you? Beautification through decoration? Perfection of details? Cutting off cost? To whose benefit. You have to decide. Which side you’ll be on? […] (Claude Schnaidt “Hannes Meyer, 2009:32)

Having a daughter is a blessing!

Women do pay a heavy price since the day they are born in Lebanon. The first words most family members said to my mother when they knew I was going to be born were: “A girl? Well… Maybe next time you will have a boy to ‘become her crown’ (yitawweja in Lebanese)…”

Gender based discrimination against female children is pervasive across the world, and certainly in my country. It is seen in all the strata of society and manifests in various forms, including what seems to be ‘harmless words’. Female children have been treated inferior to male children and this is deeply engraved in the minds of people. Some argue that due to this inferior status/treatment, women fail to understand their rights.

My story is that of most women living in the land of the alphabet and the cedars, the once called ‘Switzerland of the East’. True we don’t have a proper census to establish the numbers of sex-selective female abortions and female infanticide, but I am pretty sure that these realities are not only found in India.

Even if my family did not physically murder me, it certainly condemned me to death when it considered me as a mistake, a creature with no value, thus not worth living, a less than a human being. I was the victim of ‘female’ neglect’ for years when family members used to care less for me than the boys. I was the victim (and still am in many cases) of discrimination against my sex in an environment where a strong belief in the following prevails: “The right sex is masculine, the wrong sex feminine. The healthy sex is masculine, the disabled  sex feminine”.

I believe there is an urgent need to highlight the mirror image of son preference, namely daughter-discrimination, and emphasize how a strong preference for sons entails discrimination against daughters. Indeed, as seen in other countries, the stronger the son preference, the more intense the daughter discrimination would be. We need to show how the desire for sons, whether strong or weak, is directly related to daughter discrimination and neglect. This, in its most extreme form, results in the physical death of daughters. But the belief in “Son is wealth, Son is a blessing, Son is the rescuer, Son is the pride of the family” results in the psychological and social deaths of daughters.

I have a daughter now. She is going to learn that this life will hit her hard in the face, especially in a context where she will have to fight for her rights, including that of being born a girl. But at least I will make sure she knows she is a blessing, and that she doesn’t have to wear the cape of a wonder woman all by herself. She is my pride, my joy. I am here for her. And so are other women, here for theirs. Hopefully more will be…

 

مشاهَدة

By Mohammed Hindash

لا آبه كلمات الآباء

وتغاريد الأمّهات الساهية،

تتبادلها أيام العائلات المتلاشية.

لا أكترث لمن يحفظ الدهور الماضية

في تقليدٍ تملاه المآثر والمآكل،

يمضغها رجلٌ أفرغته أمُّه من أيّامه

فأخصاه أبوه

ليبعده عن كيف المرأة.

لا أنصتُ لما تشابه

فلا يصلني من الشبّان والفتيات

إلّا ما تقمعه أنفاسهم فيلهث حقيقة الجسد.

لا أنظر إلى النساء

لكي لا أرى تماثل الكمّ

توافق العيون

تطابق الوجنات

حاضنات الكلام المرتّل

أمام إله اللاشيئيّة المُضجِرة.

لا أرضخ لنظراتهم الساخرة الحاسدة،

لتحديداتهم وإضافاتهم

المتربّصة المتآكلة

تريد ما لن يكون

فتكون فراغاً يفوقه الموت المتعجرف

ورقابُ الثمالة الخاوية.

لا أرى

لا أتراءى لهم

لا أرتئي كيانهم

لا أستجلس قبالهم

بل أغمض عَينَي

فتتدفّق أنهارٌ

و أشهد أنّي أحِبُّكَ.

قطرات دماء تحدد مصير الحياة

في عالمنا العربي و في القرن الواحد و العشرون، مازال كثير من أهل الشرق يحصر الشرف في قطرات دماء تسقط يوم الزفاف بسبب فض غشاء البكارة.

فالشرف ليس شي مادي، و ليس مقتصراً علي الجسد. الشرف يكمن في الأخلاق، يكمن في أحترام الأخر حتي و إن لم نتفق معه.

و لماذا ينسب الشرف دائما للمرأة؟ ماذا عن الرجل؟ نحن مجتمعات لم نكلف المرأة أكثر من طاقتها فقط، بل أهدرنا كل طاقتها و مواهبها بتقاليد لربما عذرت جدتي في ذلك الوقت لعدم أنتشار العلم و الثقافة.

 اما اليوم فلا و لن التمس العذر لذكر جاء يطبق مقاييس للشرف لا تمت للشرف بشي بل تنقصه!

نحن لا نعاني من الفقر و الجوع ، بل نعاني من فقر الثقافة و نقص حاد في الأفكار، مازالنا نطبق العادات و التقاليد دون أن نفصل بين ما هو جيد و ما هو رديء.

علي سبيل المثال شرف المرأة، أغلب الرجال يظنون بأنه لطالما مازالت “بكر” فهي عفيفه، و للتأكد من ذلك يجب أن يرى قطرات دم بعد أول جماع و النتيجة؟ الموت في حال عدم وجود قطرات دم!

كيف يمكن لفتاة أن تتحكم بعض قطرات الدم في مصيرها يوم الزفاف؟ و هل بات الدم المعيار الوحيد و الحقيقي للتأكد من أخلاق الفتاة؟

هل نحن شعوب تعاني من العنف و التعطش للدماء ليس فقط  للحرب بل حتي في الحب و الزواج؟

لماذا لا تحكم علي شرفها من عقلها؟ لماذا يسأل و يستفسر الرجل حول كل إنش في جسدها و لا يبالي بكم من كتاب قراءة؟ أو أن كانت قادره علي تربية أجيال قادمة؟

و كيف يمكن أن تتغلب العادات حتي علي الدين؟ في جميع الأديان السماوية لم يكن من شروط الزواج أن يري الزوج “قطرات دم” للتأكد من العفه. كل فتاة تختلف عن الاخره، و غشاء البكاره يمكن فقدانه عن طريق الرياضة أو حتي بعض الحوادث و هناك من تولد بلا غشاء.

فتفقد بعض الفتيات أرواحهم نتيجه لذنب لم تقترفه؟

فتلك العادات تحلل جرائم الشرف. و في تقرير تم أصداره عام ٢٠٠٢  (والعديد من التقارير الدولية ) ذكر المقرّر الخاص للجنة حقوق الإنسان التابعة للأمم المتحدة بأنه سجلت جرائم شرف في كثير من البلاد العربية و لكن ليس هناك أرقام دقيقة لأن معظم هذه الجرائم تحدث في إطار عائلي.

و لماذا يصر الرجل الشرقي علي لعب دور القاضي و الجلاد؟

حتي و أن فعلت شي في الماضي و تاب الله عليها من أنت لتحرمها فرصة العيش و الأمل من جديد؟

و هل أنت بلا ماضي؟

فنري عيادات ترقيع غشاء البكارة في ازدياد، و علاقات جنسية قبل الزواج تقف عن حدود عدم رتق الغشاء.

كل هذا يجعلنا في دائرة مفرغة، فنجبر الفتيات علي الكذب، و تتساوي تلك التي فقدت عذريتها عن قصد مع من فقدتها دون قصد.

وكالمعتاد نلوم المرأة علي فقدان عذريتها و نتناسي بأن للرجل دور في هذا الفعل أيضا.

نحن بحاجة الي ثقافة جنسية و ثورة في الأفكار تعيد لنا المفهوم الصحيح للشرف، و لن يحدث هذا الا إذا أردنا حقاً التغير.

العهر ليس فقط في الجسد، في عالمنا العربي نعاني من العهر الفكري.

Who Gave Them Such a Right?

Drawing by Nimra

Men categorize women in one of four ways; mothers, virgins, sluts and bitches.
Of course, none of the above is suitable for the modern business woman.
But you can create your own image by selecting pieces of each archetype that work for you; for example:
the sexual attractiveness of the slut
the wisdom of the mother
the integrity of the virgin
the independence of the bitch

This leaves men confused and unable to pigeon-hole you; what they’re forced to do instead is take you seriously.”
–          An excerpt from the movie Syrup (2013)
(LINK to the movie clip:
https://www.youtube.com/watch?v=UXrrUzP0q-o )

In most cultures, but in the Middle Eastern culture in particular, it is very common of men to create stereotypes to label women with and so condense their entire existence to just one word associated with one connotation. A woman is either considered prude, a virgin, promiscuous, rebellious, a brain-ac, cruel, cold, rude or independent but never all traits at the same time. It is as if men believe they have the right to lump women into categories and later select women for their own needs. For example, a man may choose what he’d label as a promiscuous woman to fool around with for years but when he is ready for marriage, he’ll go ask his mother to buy him a “virgin”.

Women are often viewed as those “half-brained” creatures that were created from Adam’s ribs to fulfill very few functions tailored to please men: it’s either reproduction (and the fun that comes with it) or being a maid. Women are almost never viewed as independent humans that have the right to choose what to do with their lives and their bodies. A woman can be smart, rebellious, and religious yet independent and opinionated at the same time. However, many men don’t seem to have wrapped their egocentric heads around this fact; it is much easier to label a woman with one word because, to them, she’s probably suitable for only one function. But who gave them such a right?

Starting at a very young age, females are constantly told what to do, what to say and how to behave or otherwise “no man would want to marry her”. I’m pretty sure every Middle Eastern woman has heard the national anthem of most Arab families that kind of goes like:
– Don’t dress this way. Don’t sit that way. Don’t go to such places. You must learn how to cook. Oh what’s the value of a girl who can’t cater to a man and can’t keep her legs closed?
Many women are prohibited from their basic right to an education, among many other rights, because some parents feel that they shouldn’t waste money on the education of a girl because at the end of the day, she’s going to get married and sit at home. Once she gets married, her existence in life becomes centered on pleasing her man and taking care of his children (I say his children because unfortunately, that’s how they’re viewed in some societies. Women can’t even pass on their nationality to their offspring in Lebanon and Jordan). If he abuses her; it’s her fault; his right. If he chooses to divorce her or cheat on her; it’s her fault. If the kids aren’t doing too well in school; it’s her fault. The list of things that are women’s faults goes on and on but what is really alarming is that both men and women strongly believe that! They hold these ideas with extreme conviction, and pass them on to their children. A woman who was told to not dress in a revealing manner because no man would marry her is very likely to tell her daughter to do the same, without giving it a second thought. Please note that such thoughts replicate like viruses in a community so that the mother, the brother, and the daughter all become convinced and so help perpetuate such destructive philosophies.

So perhaps men aren’t the only entity that is to be incriminated as the cause of the current situation of women in the Middle East. The whole society is at fault. It is our society that gave men the right to objectify, belittle and disrespect women. This leads to the conclusion that our society as whole requires reformation; instead of playing the blame game and enlisting evidence to frame men- maybe we should start focusing on changing the mentality of the society we live in.

The Yellow Underline

By Noor Husain

Duly named “The Yellow Underline”, the series of photographs that I created is considered to be an absolute embodiment of the archaic debate that revolves around “Islam and Peace”, taking into consideration the controversial argument that stems from the stereotypical mentality that foreigners possess of Muslim women. Seeing that those individuals who have not had the privilege of being introduced to the central motives of Islam seem to link a negative connotation of the abstract ideal of “peace” to the actual pillars of Islam, I was provoked to showcase those very opinions through photography, a medium that is unpretentious yet magnanimous in the way in which it could speak volumes about the social issue that Muslim women seem to face in the modern day.

The photographs are simply a depiction of a veiled woman who is committing the “sin” of smoking a lit cigarette – what would usually be considered as an act of mutiny against the core concepts of Islam…or actually, that’s what people might think. For a woman, who is dressed in the respected hijab is set to be living up to the expectations that society has pressed upon her, a perfect housewife who obediently and religiously follows the unsaid and unwritten rules of Islam. My aim was to tackle the meek social issue that Muslim women and men are not equal. For who in their non-ignorant mind would separate the two genders based on acts that are justified for men, but forbidden for women. Isn’t Islam supposed to preach equality amongst all? Have we not grown out of obliviousness and unfamiliarity?

Inspired by the works of Salman Al-Najem, a Bahraini artist who exposes the truth behind social issues through animations and cartoons, “The Yellow Underline” aims to do the same, except in a more “adult manner”, a complexity which cannot be ignored. The woman is dressed in an all white attire, seemingly pointing out to the false purity and the dichotomy that exists between her veil and the act that she is committing. The yellow line that is painted across the clear acrylic sheet indirectly points out to the well-known cautionary tape that is used in crime scenes and other relevant scenarios, indicating the way in which society rejects and looks down upon women who seemingly rebel against the Islamic core concepts. As for the clear acrylic sheet that separates the woman from the cloud of smoke emanating from her lips, it points out to the transparency and the shallowness of such a type of thinking that society possesses of a trivial act that Muslim men commit on a daily basis. My intent is to highlight and emphasize upon the fact that women and men need to strive to egalitarianism in Islam, otherwise Islam cannot preach to be peaceful amidst tension that is created through gender inequality.

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At 20 years old, I can proudly claim that I am a studio artist that has seen enough of social issues and political revolutions and uprising whilst growing up in Bahrain to have formed my own viewpoint of Arab and Muslim societies in the modern day. I have been meticulously studying art for seven years.

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Also published in Peace Art in Dubai: http://peaceartdubai.blogspot.ae/2015/06/the-yellow-underline.html

الزين اللي فيك: علاش هاد البلبلة؟

يسبق خامس أفلام نبيل عيّوش الروائيّة صيته، وقد حُكم عليه بالرفض حتّى قبل أن يحاول المنتج توزيعه في المغرب أو أيّ دولة عربيّة أخرى. لا يريد المغربيّون الفيلم لأنّه “يخدش الحياء” ويمسّ بصورة المرأة المغربيّة ويروّج للدعارة كما يقولون على صفحات مواقع التواصل الإجتماعيّ، هم أنفسهم الذين يهرعون لتحميل مقاطع الفيلم الجنسيّة كي “يفضحوا” نيّة المخرج. ويندّد آخرون به لأنّه يسيء للسعوديّين، أو “أسياد البترودولار”، كما جاء على لسان شخصيّات فيلم “الزين اللي فيك”. ويذهب خيال المغاربة لأبعد من استنكار الفيلم، فبعضهم يدعو إلى هدر دماء بطلته لبنى أبيضار، التي تلعب دور نهى، وهي عاملة جنس، ويطالبون بإعدام المخرج عيّوش ويتّهمونه بالخيانة.

الفيلم يعرّفنا إلى ثلاث فتيات مغربيّات: نهى وسكينة وحليمة اللواتي يمتهنّ الدعارة في مراكش المغربيّة. يعرّي الفيلم – حرفيًّا – حياة الليل في المغرب، ويكشف خبايا بيوت يقصدها زبائن سعوديّون بغرض المتعة الجنسيّة. ويمرّ على خلفيّة هؤلاء الفتيات اللواتي يستترن نهارًا لمواجهة عوائلهنّ الرافضة لهنّ، فمثلًا تظهر نهى بالحجاب والجلّابة وتقصد بيت أمّها التي لا ترحّب بها.

لكن ماذا يريد عيّوش أن يخبرنا؟ أيريد أن يصدمنا بحقيقة أنّ هناك دعارة في المغرب؟ أم أنّ هناك سياحة جنسيّة يغذّيها الخليجيّون؟ أم أنّ كثيرًا من الفتيات يُدفعن لامتهان الجنس هربًا من الفقر وسوء أوضاعهنّ الإجتماعيّة؟ أم يريد أن يرينا أنّ كثيرًا من مثليّي الجنس يرغمون على الزواج من نساء لإخفاء ميولهم الجنسيّة لأنّ المجتمع لا يتقبّل حقيقتهم، وقد تستر الدعارة “عورتهم” الإجتماعيّة؟ ثمّ ما الجديد في كلّ ذلك؟ لا شيء سوى الطرح المملّ.

بلغة فجّة، وصورة مزعجة أحيانًا، يتوجّه عيّوش للجمهور، وذلك أمر بديهيّ في فيلم يتناول الدعارة. ولأنّنا نحبّ الصراحة، هذا الفيلم لا يستحقّ الهرج والمرج الذي يدور حوله. دفعتني حشريّتي لمشاهدة النسخة المسرّبة، وطولها يزيد عن الساعتين. وغالبًا ليست تلك الصيغة النهائيّة للفيلم كما عُرضَ في مهرجان كان السينمائيّ (يمكن لأيّ كان أن يعي ذلك بسبب المشاهد الطويلة والفراغات بين بعض المشاهد ورداءة الصوت). أخاف أن أتسرّع في الحكم، لكنّ الفيلم فارغ من أيّ أبعاد فنّيّة، ويخفق في إضافة قيمة جديدة لقضيّة الدعارة أو حقوق عاملات الجنس.

شخصيّات الفيلم صادقة، ولا بدّ من التنويه بأداء لبنى أبيضار، بالرغم من أنّ الأداء الخليجي للممثّلين لم يكن بالمستوى المطلوب، فلكنة الممثّل الأميركيّ داني بوشبل (بدور أحمد السعوديّ) اللبنانيّة تطغى على اللهجة السعوديّة التي حاول تمثيلها.

المجهود الذي قام به المخرج لتصوير الفيلم رائع، فقد أجرى بحثًا ميدانيًّا طويلًا، قابل خلاله مئة عاملة جنس في المغرب قبل كتابة النصّ. كان جريئًا في معالجة المسألة للخروج عن صمت مجتمع منافق، ويتجلّى ذلك من خلال الفيلم، حيث تعيل فتيات الدعارة أسرهنّ بالرغم من تجريدهنّ من حلقتهنّ المجتمعيّة. لكنّ ذلك لم يكن كافيًا. كنتُ أودّ أن أعجب بالفيلم نفسه، لكنّه مخيّب للآمال (التي ربّما زادت بسبب الصخب حول عرض الفيلم في كان).

مؤسف أن يحكم الناس على فيلم لم يشاهدوه، ومؤسف أن يرفضوا صورته لأنّها “فضائحيّة” ومناقضة لمجتمعهم “المحافظ”، ومن المؤسف أيضًا أن يروّج للفيلم على أنّه سابقة في السينما العربيّة أو العالميّة، لأنّ لا زين في فيلم نبيل عيّوش.

 

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