Tuesday, February 22, 2011

"5000 Syrians trapped and starving in the Tripoli Airport"


This urgent report was published today on the website of the Syrian Arabic-language biweekly magazine al-Iqtisadi. Here is a rush English translation of it.


Urgent: 5000 Syrians are trapped and starving in the Tripoli Airport. No planes to transport them.   
22-02-2011 
The Al Iqtisadi website has received many calls from relatives of the expatriate Syrians in Libya, saying that there are about 5000 Syrians now inside the Tripoli Airport in Libya. Some have been there for three days, while others have joined them yesterday. 

Yasin al-Hussain from Damascus told al-Iqtisiadi: "I called my brother Muhammad this morning when communications were temporarily restored in the Tripoli Airport at 6 AM, but communications were disconnected again."

al-Hussain also said: "The condition of the Syrians in the airport is horrible. One Syrian plane arrived and transported a number of Syrians. But it did not come back, despite the fact that it asked for much higher prices than before". 

al-Hussain adds: "Everyone expressed willingness to pay, but the plane did not return. The Syrian Embassy considers its job done as soon as the Syrians make it to the airport, where the Syrians now live trapped in conditions of scarce food and drinking water. This is already affecting children, women and ill people and it may result in a disaster soon." 

In the meantime, most other countries with large expatriate communities in Libya, have established air bridges to transport their nationals back home. First and foremost this includes Turkey, Egypt and Tunisia, while at the same time Syrians of the expatriate community in Libya still await the Syrian planes to come and transport them. 

The Syrian Foreign Ministry has been contacted for two days now by tens of relatives of the Syrian expatriate community in Libya inquiring about ways to save their siblings and kin, who relay back to them through communications confirmation that air strikes are on the rise in all areas of the Libyan capital. 


Monday, February 21, 2011

The Voice of Freedom, Loud and Clear From Egypt



The year 2011 was destined to be one fateful year in the modern history of the Arab world. Before the year started, the spark was ignited in Tunisia, and then the flag of freedom was raised high in Egypt. Millions of Arabs around the world were captivated and glued to their television sets holding their breath, hoping, wishing and praying for the outcome that everyone was dreaming about, to materialize. We all felt we were part of history, even if many of us did nothing really but to be alive at this time, to witness history being made before our own eyes. We were all Tunisians. Then we were all Egyptians. Then we are all Bahraini, Yemeni and Libyan. And we continue to be all of the above and more, all at the same time. Many of us are still trying to understand what all of this means. Many of us are still extremely anxious about the events as they continue to unfold in many areas of the Arab world. One thing is starting to come into focus, however, and that is, the voice of freedom has now become loud and clear in the Arab world. This is the message of this song from Egypt.

The revolution of Egypt taught the entire world what liberation means in Arabic: Tahrir. Some of the images you will see in the video appear to be from the renowned Tahrir Square (Liberation Square) of Cairo, which is one of the many places in Egypt where Egypt's heroes peacefully "fought their battle" for freedom. The song was recorded and filmed before former Egyptian President Hosni Mubarak stepped down. In the table below, you'll find the Arabic lyrics of the song (which are in the Egyptian dialect), along with a transliteration and an English translation. The credits for the song (as listed in the YouTube music video) are listed at the bottom of this page as well. The lyrics in bold below are verses from an Egyptian-dialect poem by Egyptian poet Abdurrahman Al-Abnoudi, and they appear in the song recited in the poet's own voice. They are from the poem titled "The Poem of The Square" (qasīdat al-mīdān قصيدة الميدان) (the square being of course, Tahrir Square).



Voice of Freedom
ṣot el-ḥorriyya
صوت الحرية
I went down and said I'm not coming back
nezelt w-ʼolt ʼana meš rāgeʿ
نزلت وقلت أنا مش راجع
I wrote with my blood in every street
we-katabt b-dammi f-kull šāreʿ
وكتبت بدمي في كل شارع 
We brought our voice to everyone who was not hearing ussammaʿna elli ma kanš sāmeʿ
سمعنا اللي ما كنش سامع
All barriers were shatteredw-takassaret kull el-mawaneʿ
وتكسرت كل الموانع
Our weapon was our dreams
silāḥna kān aḥlāmna
سلاحنا كان أحلامنا
Tomorrow was clear before us
we-bokra wāḍeḥ ʼoddāmna
وبكرا واضح قدامنا
We've been waiting for so long
men zamān be-nestanna
من زمان بنستنى
We were searching, unable to find our place
be-ndawwar meš lāʼyīn makannā
بندور مش لاقيين مكانا
In every street of my homeland .. the voice of freedom is calling
fe kulle šāreʿ fe blādī .. ṣot el-ḥorriyya b-īnādī
في كل شارع في بلادي .. صوت الحرية بينادي
In every street of my homeland .. the voice of freedom is calling
fe kulle šāreʿ fe blādī .. ṣot el-ḥorriyya b-īnādī
في كل شارع في بلادي .. صوت الحرية بينادي
We raised our head up high in the sky
rafaʿna rāsna fe s-samā
رفعنا راسنا في السما 
Hunger was no longer our concern
weg-gūʿ ma baʼāš bi-yhemmenā
والجوع ما بقاش بيهمنا
The most important thing was our right
ʼahamm ḥāga ḥaʼʼenā
أهم حاجة حقنا
And to write our history with our blood
we-nekteb tarīḫna b-dammenā
ونكتب تاريخنا بدمنا 
If you were one of us
law kont wāḥed mennenā
لو كنت واحد مننا 
Stop rambling and telling us
balāš terġi we-tʼollenā
بلاش ترغي وتقلنا 
To leave and abandon our dreamnemši we-nsīb ḥelmenāنمشي ونسيب حلمنا



And stop saying the word "I"
w-baṭṭal teʼūl kelmet anā
وبطل تقول كلمة أنا
In every street of my homeland .. the voice of freedom is calling
fe kulle šāreʿ fe blādī .. ṣot el-ḥorriyya b-īnādī
في كل شارع في بلادي .. صوت الحرية بينادي
In every street of my homeland .. the voice of freedom is calling
fe kulle šāreʿ fe blādī .. ṣot el-ḥorriyya b-īnādī
في كل شارع في بلادي .. صوت الحرية بينادي
Tan Egyptian hands of distinction ayādi maṣreyya samra .. līha fet-tamyīz أيادي مصرية سمرا ليها في التمييز
Extended out amidst the roar .. shattering the frames mamdūda weṣṭ ez-zaʼīr be-tkassar el-barawīz ممدودة وسط الزئير بتكسر البراويز
The marvelous youth went out .. and turned the automn [of Egypt] into spring ṭeleʿ eš-šabāb el-badīʿ .. ʼalabu ḫarīfha rabīʿ طلع الشباب البديع قلبوا خريفها ربيع
They brought about the miracle .. they brought the murdered back to life we-ḥaʼʼaʼu l-moʿgeza .. ṣaḥḥu l-ʼatīl me l-ʼatl وحققوا المعجزة صحوا القتيل من القتل
Kill me .. By killing me you won't get your regime back ʼeʼtelni .. ʼatli mā ḥayʿīd dawletak tāni اقتلني قتلي ما هيعيد دولتك تاني
With my blood, I destine my homelands to a second life bakteb be-dammi hayāh tanya le-awṭāni بكتب بدمي حياة تانية لأوطاني
Is this my blood or is it spring .. Both are green in color dammi da walla r-rabīʿ .. le-tnain be-lon aḫḍar دمي ده ولا الربيع الاتنين بلون أخضر
Do I smile of my happiness or my sorrows we-babtesem men saʿādti walla aḥzāni وببتسم من سعادتي ولا أحزاني
In every street of my homeland .. the voice of freedom is calling fe kulle šāreʿ fe blādī .. ṣot el-ḥorriyya b-īnādī في كل شارع في بلادي .. صوت الحرية بينادي
In every street of my homeland .. the voice of freedom is calling fe kulle šāreʿ fe blādī .. ṣot el-ḥorriyya b-īnādī في كل شارع في بلادي .. صوت الحرية بينادي
In every street of my homeland .. the voice of freedom is calling fe kulle šāreʿ fe blādī .. ṣot el-ḥorriyya b-īnādī في كل شارع في بلادي .. صوت الحرية بينادي
In every street of my homeland .. the voice of freedom is calling fe kulle šāreʿ fe blādī .. ṣot el-ḥorriyya b-īnādī في كل شارع في بلادي .. صوت الحرية بينادي
In every street of my homeland .. the voice of freedom is calling fe kulle šāreʿ fe blādī .. ṣot el-ḥorriyya b-īnādī في كل شارع في بلادي .. صوت الحرية بينادي
In every street of my homeland .. the voice of freedom is calling fe kulle šāreʿ fe blādī .. ṣot el-ḥorriyya b-īnādī في كل شارع في بلادي .. صوت الحرية بينادي

A screen short from the video clip. Graffiti on the wall reads "The street is ours"
Credits: Sout Al Horeya - Hany Adel. Amir Eid; Guitar: Hawary; Keyboard: Sherif Mostafa; Composition & Lyrics: Amir Eid; Music Producer & Sound Engineer: Hany Adel

Friday, December 17, 2010

The Middle East is critically ill



The verdict is out and you may have already heard it. The Middle East is critically ill. The Americans unwillingly reminded us of that recently, when one now-very-famous Australian leaked out some of their widely known so-called secrets. One of the leaked documents told us how some U.S. senators met with the doctor of Damascus last year and how he clearly advised them that the way to deal with the question of Middle East peace is similar to how a doctor treats a cancer. One has to treat the cancer, the doctor alluded, in order to "cure" the patient. Treating the symptoms alone won't cut it.

One very clever Israeli historian agrees with this expert medical opinion. Although he does not diagnose the illness as a cancer (he admits he's not a physician), he does agree that treating the symptoms only will not cure the patient:

"There is no demonstration against Zionism, because the European Parliament even regards the demonstration against Zionism as antisemitism. Imagine in the days of Apartheid South Africa if you were not allowed to demonstrate against the Apartheid in South Africa, but only against the Soweto Massacre. And this is still a great Israeli success, and Germany plays a very important role in this success, that the main problem and the main reason for the criminal policies, is not analyzed, is not discussed, is not touched upon, only the symptoms. I'm not a doctor, I'm not a physician, but I know that if you deal with the symptoms and not with the cause of the illness, you don't cure the patient". 

So as you see, our patient is very ill, and everyone seems to be scrambling to find a way to treat the symptoms of the illness, rather than the cause of it. But... is it really a cancer?

Well, here is what we know. We do know that the illness is deadly, and that it causes a lot of bleeding. When you look at some of the artistic depictions of the illness from the last century, you may think that it was a violent assault that resulted in a stab wound.

[Photo credit: Joseph Morris, shared by a Creative Commons Attribution-NonCommercial-NoDerivs 2.0 Generic licence]

But that would be one heck of a recalcitrant stab wound that does not heal in 63 years! It's very hard to believe it was only a stab wound, but if you insist, some of the things that could cause non-healing in a stab wound like this are, secondary infection and/or persistence of a foreign body in the wound. While both of these complications are plausible explanations, there may be more to the story of the illness than that.

One alternate theory points to the fact that there is some evidence to suggest that an organ transplantation procedure was performed on the patient some time in the last century (around 1948), as per a prescription that was issued decades earlier by a British doctor whose name was Balfour. It is very likely that the illness is related to complications that resulted from that procedure. For the first time ever in the history of organ transplantations, they did the procedure not because the patient needed it (there was actually a clear contraindication to doing the procedure), but because, they said, it was essential for the survival of the transplanted organ ( i.e. the graft) itself.

Before an organ is transplanted, doctors suppress the immune system of the body so that the body does not reject the graft. The body was partially suppressed by its caretakers in this case, before the transplantation (in an attempt to ward off a rejection), but as everyone should have predicted, the body did severely reject the foreign graft. There was also severe trauma from the surgical procedure, and moreover, cells of the graft itself started to violenty attack the rest of the host body (they call this graft-versus-host disease or GvHD, for short).  It was another first in the history of organ transplantations that the graft-versus-host reaction actually started long before the transplantation procedure, and many doctors believe that was a reason why the rejection was so severe. And then, there was another very bad complication in this case, and which can occur in situations like this. It was the development of a cancer in the graft itself (they call this post-transplant lymphoproliferative disorder, or PTLD for short, and it happens because the immunity in the body is suppressed). The cancer took over some nearby areas of the body (with significant and sudden growth in 1967) and the attacks by the graft continued unabated on the neighboring organs since that time. And they continue to this very day.

Post-transplant lymphoproliferative disorder (PTLD): sudden growth in 1967
[Photo credit: Supreme Deliciousness, shared by a Creative Commons Attribution-ShareAlike 2.5 Generic license]

This is not to say that doctors did not try to treat the illness at various points in time. There was an attempt by the Arabs at one point, for example, to use some kind of "chemotherapy" in 1973, but the effects of that treatment were short-lived.

The patient has been admitted to the intensive care unit many times so far since the beginning of the illness, but no good doctors have been allowed to take over the case. The doctors who have presided over the case have been incompetent. One of the recent ones goes by the name of George Mitchell, and he has been very incompetent in even treating the symptoms, let alone the core cause of the illness.

Everyone seems now to be waiting for some miracle to happen to cure the patient and everyone seems to be giving up, one way or another. This is because all involved parties utterly lack the credibility or the courage to suggest and pursue the therapy that could effect a cure. And just so we are all on the same page, the treatmet in this case does not, and should not, include radiation therapy. It is funny though how there is some evidence to suggest that cells of the graft are emitting some radioactivity themselves, as they attack the neighboring organs (and this is yet another first, in the world of transplantation medicine).

One piece of sad news is that a daughter of our patient and who goes by the name, Peace Process (born some time around 1991) had died, many believe, several years ago. Some believe she was stillborn, while others think she only died recently. Doctors in the West have denied (and will continue to deny) her death, but that denial is becoming more and more untenable as the days go by.  The British newspaper The Guardian, published a euology yesterday saying in it that Peace Process was dead, but that she has not been buried yet. I'll add and say, that an autopsy has not actually been requested on this case, because, as you might have guessed, the cause of death is known, and an autopsy would be redundant. Many are left wondering how the passing of Peace will affect our already critically ill patient.

Monday, November 29, 2010

Peace in the Middle East in the eyes of a physician





The reactions to the most recent leak (Secret US Embassy Cables) by the whistle-blowing website WikiLeaks continue to flood the media in all its forms.

One of the leaked secret cables was sent from the US Embassy in Damascus Jan 4, 2010 at 9:09 AM with the reference ID 10DAMASCUS8. Its subject was the December 30, 2009 meeting in Damascus between Dr. Bashar al-Assad, President of Syria and 6 visiting US Senators. Paragraph 4 of this cable quotes Dr. al-Assad (an ophthalmologist by training) as follows:


Calling for a fact-based approach to identifying the obstacles to peace, Asad likened the process to how a doctor should treat cancer.  Condemnations and mutual recriminations might be self-satisfying, but the cancer still grows unless the doctor is able to treat the root illness.

The title that the cable gave for paragraphs 2, 3 & 4 is "Doctor Asad:  Treat, Don't Condemn, the Illness".

I will have to say that it does not seem to me that the Americans are in any way heeding the doctor's advice. The patient remains in denial of the illness as we speak.

Sunday, October 3, 2010

How to Watch Syrian (and Some Other Arab) TV Channels Online

UPDATE (Nov 2, 2014): This posting is outdated. There are now several options to watch the official Syrian television channels online. Seven Syrian televisions channels can now be watched on the website of the General Organization of Radio and TV. The channels include, the Syrian Satellite Channel, Syrian TV Channel 1, Syrian News Channel, Syrian Drama Channel, Nour Ash-Sham TV, Talaqie Channel and the Syrian Educational Channel. The website also provides the option to watch the Syrian Satellite Channel and the Syrian News Channel on YouTube. You can also listen to one of 6 radio channels on the same site. 

The quality of the streams is very good. If you experience interruptions in the streams, check out the live streams on YouTube, as they tend to be more reliable. 

You can also try the GLArab website, although there is an ongoing problem with the sound in the streams when using a Mac computer. The channels open fine through the GLArab apps on mobile devices. 

As for the non-official Sama TV channel, its live stream can be watched on the Addounia TV website.

And you can watch the satellite TV broadcast of Syrian radio channel Sham FM, on the channel's website. 

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Syrian actor Ayman Rida's keffiyeh is a little girl's dress with the girl in it! - Spotlight ... on Twitpic

As of this writing, the official stream of Syrian television from Syria is unreliable. And when you find a link that works, the quality of the stream is usually not very good. Both the Syrian Satellite Channel and the Syrian Drama Channel are available Free-to-Air in North America. In other words, all you need is a satellite dish and a receiver and you can watch the channels (and many others in Arabic or other languages) for free (i.e. no subscription required). But if you don't have a satellite dish for whatever reason, your other option is to watch the channels online, if you manage to find links to reliable streams.

I just found a website that provides streams of the 2 Syrian channels mentioned above (in addition to streams of 13 other Arabic television channels). The channels in that site are some of the same ones that are available Free-to-Air on satellite. The channels available include, Kuwait TV channel 1, Al Iraqiya (Iraq), Al Sharqiya (Iraq), Al Forat (Iraq), Al Alam (Iran), Qatar TV, Yemen TV [Ar], Oman TV, Jordan TV, 2M Morocco [Fr], Tunisie 7, Canal Algérie and Sharjah TV [Ar] (UAE).

The streams on the website are of somewhat better quality than others you can find elsewhere online. The website uses the Microsoft Silverlight web application framework.




Live stream of the Syrian Satellite Channel on www.sat2world.com





Live stream of the Syrian Drama Channel on www.sat2world.com





Actors r speaking the Latakia (Coastal) Syrian dialect in the series Laʿnat aṭ-Ṭ īn لعنة الطين (Curse of the Mud)... on Twitpic

Friday, September 24, 2010

A Syrian Song For And By The Folks With Special Needs

Syrian actor ʿAlāʼeddine ez-Zaibaq in the Syrian TV series... on Twitpic

If you happen to tune in to the Syrian Drama Channel these days you will hear an optimistic upbeat song that celebrates the individuals with special needs, playing repeatedly throughout the day. The programming on that channel (and other Syrian television channels) is addressing the issue of individuals with special needs at length. The occasion for this is that the 7th Special Olympics Middle East/North Africa Regional Games are being held in Syria as we speak, between September 24 and October 3, 2010. But not only that. More than one Syrian drama series this year addressed the topic of individuals with special needs.

The series titled Warāʼ aš-Šams وراء الشمس (Behind the Sun) is the most notable in this. It featured the life and the feelings of people who have Down syndrome and autism, and their families. The Syrian actor who played the role of ʿAlāʼ in that series (his real name is ʿAlāʼeddine ez-Zaibaq علاء الدين الزيبق; you can see him in the picture above on the left) has Down syndrome himself. And talented Syrian actor Bassām Kūsa بسّام كوسا brilliantly played the role of a character who has autism. This is the first time such a thing is brought to light in that manner in Syrian drama works. And as the media outlets in Syria celebrate the Special Olympics, Syrian TV is trying to bring everyone together to reflect on their experiences as they filmed (or watched) the episodes of the series. Participating in a work like this was apparently an eye opener for the actors who worked in the series, as it was also for many of the people who watched it. 

The song that you will see below was recorded from the Syrian Drama Channel using a handheld smartphone. I will replace the embedded video with a higher quality one if it becomes available. The song is in the Syrian (Damascene) dialect, and as you will see, the lyrics appear in Arabic at the bottom of the screen in the video. Individuals with special needs are an integral part of the video clip, as they dance and appear to also sing along some of the words in the song. Some of the the images in the video somewhat match the meanings of the phrases in the song. When the Arabic words say 'arm in arm' or 'hand in hand' or 'we fly' for example, the folks dancing in the video are acting these meanings out in the images. But you can also refer to the table below for a transliteration of the lyrics as well as an English translation of them. The transliteration was done in an attempt to be an honest representation of the exact way the words are said in the song in the Syrian dialect. 





Together Everything is
Possible
Maʿ Baʿḍ Kil Ši Biṣīr
مع بعض كل شي بيصير
When we're together, everything is possibleMaʿ baʿḍ kil ši biṣīr
مع بعض كل شي بيصير
Everything is more beautiful, everything is different Kil shi aḥla kil shi ġair
كل شي أحلى كل شي غير 
We build and we leave our
mark
Mnebni we-mnetrok
baṣmetna
منبني ومنترك بصمتنا
We stand arm in arm and then
we fly
Mnešbok
īdaina w-minṭīr
منشبك إيدينا ومنطير
Hand in hand and we are
capable
ʼĪd b-ʼīd w-neḥna mneʼder
إيد بإيد ونحنا منقدر
Hand in hand and we
became friends
ʼĪd b-ʼīd w-neḥna lfīna
إيد بإيد ونحنا لفينا
Hand in hand [and] life
becomes more beautiful
ʼĪd b-ʼīd d-dinyi bteḥla
إيد بإيد الدنيا بتحلى
And our future calls upon us
w-Mustaʼbalna bīnādina
ومستقبلنا بينادينا
Together we collect stars Maʿ baʿḍ minlemm njūm
مع بعض منلم نجوم
And we erase the clouds up above
w-Mnemḥi bil-ʿāli ġyūm
ومنمحي بالعالي غيوم
So that we get the moon to accompany us la-Nḫalli l-ʼamar
yrāfeʼna
لنخلي القمر يرافقنا
Flying with us, hovering with us
Maʿna yrafref maʿna yḥūm
معنا يرفرف معنا يحوم
Hand in hand and we are
capable
ʼĪd b-ʼīd w-neḥna mneʼder
إيد بإيد ونحنا منقدر
Hand in hand and we became friends
ʼĪd b-ʼīd w-neḥna lfīna
إيد بإيد ونحنا لفينا
Hand in hand [and] life becomes more beautiful ʼĪd b-ʼīd d-dinyi bteḥla
إيد بإيد الدنيا بتحلى
And our future calls
upon us
w-Mustaʼbalna bīnādina
ومستقبلنا بينادينا
Together we cultivate a farm Maʿ baʿḍ mnezraʿ bestān
مع بعض منزرع بستان
We make melodies out of a tune
Min naġmeh mneʿmel alḫān
من نغمة منعمل ألحان
We sing together for the future lal-Mustaʼbal sawa
minġanni
للمستقبل سوى منغني
So that we liberate the human within us
la-Nḥarrer fīna l-ʼinsān
لنحرر فينا الإنسان
Hand in hand and we are
capable
ʼĪd b-ʼīd w-neḥna mneʼder
إيد بإيد ونحنا منقدر
Hand in hand and we became friends
ʼĪd b-ʼīd w-neḥna lfīna
إيد بإيد ونحنا لفينا
Hand in hand [and] life becomes more beautiful ʼĪd b-ʼīd d-dinyi bteḥla
إيد بإيد الدنيا بتحلى
And our future calls
upon us
w-Mustaʼbalna bīnādina
ومستقبلنا بينادينا


Wednesday, September 15, 2010

An Arabic Song That Deserves to Be Translated

It is not every day that you hear a song that touches your heart. Many songs that we come across on a daily basis strike us as non-creative or repetitive and pass us by without a trace. This is especially true when it comes to Arabic pop songs. So many songs nowadays sound similar and they also sound interchangeable. In other words, you can switch the songs around between the various singers and you do not feel that the songs would lose anything. Very few contemporary Arab singers have a distinct style and a distinct talent and who leave a prominent mark on the Arabic music scene that cannot be easily imitated.

This song, the subject of this posting, is a song that sets itself apart. It touched me when I first heard it. Its effect was amplified by watching the singer perform the song in the video clip. The meanings of the lyrics in Arabic coupled with the palpable emotions of the singer as he uttered them and add to this the attractive melody and the beat, all played a role in making this song distinctively moving.

The song is by renowned Lebanese singer Ahmad Kaabour and its title is Baddi Ġanni la n-Nās (I Want to Sing for People). A notable thing about the song is that it is based on the 1985 song "Chanter pour ceux qui sont loin de chez eux" by the late French singer Michel Berger. This is clearly stated in the credits of the Arabic video clip. You can watch the original French song at the bottom of this posting (below the table). Ahmad Kaabour was loyal to the original song. He styled his song in the same spirit and with the same melody. The first few sentences in the song are even the same as those in the original French song, but he then gives the Arabic song the distinct Arabic feel and touch by seeming to refer in it to the suffering that many Lebanese have seen in their country as a result of the wars and the turmoil their small country has witnessed in the past decades.

There is a possibility that some of the effect of the Arabic song may get lost in translation if one translates the lyrics. But here is an attempt to transcribe the Arabic lyrics, then transliterate them and then translate them to English. You can see the result in the table below. The song is in the Lebanese Arabic dialect and I tried to transliterate the words so that to replicate exactly how the words are uttered in that dialect. If you don't know Arabic or if you are learning Arabic I suggest listening to the song as you go down the list of the phrases in the column of your choosing in the table. I hope you enjoy the song as much as I did.



Ahmad Kaabour - Baddi Ghanni أحمد قعبور - بدي غني

I Want to Sing for People Baddi Ġanni la n-Nās بَدّي غنّي للناس
He who's lost in the night 'Elli b-laylu ġarʼān اِلّي بِلَيْلُه غَرقان
Gazing at the stars Sāreḥ bi-ha n-nejmāt سارحْ بِها النِّجمات
Hoping there's someone thinking of him Yetʼammal
innu fi mīn ʿam bi-fakker fī
يِتأَمّل إنّه في مين عم بِفكّر فيه
She who's fleeing war w-Elli harbāni mni l-ḥarb والّي هربانة من الحرب
Her fear way ahead of her Ḫawfa sābeʼha la bʿīd خوفها سابقها لَبعيد 
When she asks what happened Lamma tesʼal ʿalli ṣār لمّا تِسْأل علّي صار
Her mother tells her: Nothing ʼEmma tʼella māfi shi إمّها تْقِلّها ما في شي
There's death Fī mot في مُوت
I scream but there's no voice Biṣruḫ mā b-yeṭlaʿ ṣot بِصْرُخ ما بيِطْلَع صوت
There's death Fī mot في موت
How do I sing when there is no voice? Kīf b-ġanni w-māli ṣot? كيفْ بْغَنّي ومالي صوت؟
I want to sing for people Baddi ġanni la n-nās بَدّي غنّي للنّاس
Who have no people 'Elli mā ʿendon nās اِلّي ماعِنْدُن ناس
And they were the root of things w-Kānu hinni l-asās وكانوا هنّي الأساس
But how do I sing? How? Lākin kīf b-ġanni kīf? لكن كيف بغَنّي كيف؟
And I want to sing for lands w-Baddi ġanni la-blād وبدّي غنّي لبْلاد
Whose people are in other lands Ahla bi-ġair blād أهلها بِغِير بْلاد
And who forgot what holidays are like w-Nisyet ṭaʿm el-ʼaʿyād ونِسْيِت طعم الأعياد
But how do I sing? How? Lākin kīf b-ġanni kīf? لكن كيف بغَنّي كيف؟
Who launches a war Mīn elli b-šinn el-ḥarb مين اِلّي بشِنّ الحرب
In the name of human rights? b-'Esm ḥʼūʼ el-ʼensān? باسم حقوق الإنسان؟
Declares it in the name of the Lord b-Yeʿlenha bi-'esm er-rabb بيِعْلنْها باسم الرب
And he abandoned the Lord long ago w-Bāyeʿ rabbu min zamān وبايع ربُّه من زمان
Who converted this Earth Mīn elli ḥawwal hal-ʼarḍ مين الّي حوّل هالأرض
To a miserable injured planet? la-Kawkab bāʼes majrūḥ? لكوْكب بائس مجروح؟
And stabbing it all over  w-Byeṭʿanha ṭūl w-ʿarḍ وبيِطعنها طول وعرض
And the stab reaches the soul weṭ-Ṭaʿneh b-tūṣal lar-rūḥ والطعنة بتُوصل للروح
There are wounds Fi jrūḥ في جروح
Most painful wound is wound of the soul w-ʼAṣʿab jerḥ jerḥ er-rūḥ وأصعب جرح جرح الروح
There are wounds Fi jrūḥ في جروح
I really don't want to go Ya ʿammi ma baddi rūḥ ياعمّي ما بَدّي روح
I want to sing for people Baddi ġanni la n-nās بدّي غنّي للناس
Who have no people 'Elli mā ʿendon nās اِلّي ماعنْدُن ناس
And they were the root of things w-Kānu hinni l-asās وكانوا هنّي الأساس
But how do I sing? How? Lākin kīf b-ġanni kīf? لكن كيف بغَنّي كيف؟
And I want to sing for kids w-Baddi ġanni la-wlād وبدّي غنّي لَولاد
Who have never lived as kids b-ʿOmron mā ʿāšu wlād بعُمرن ما عاشوا ولاد
And who'd stayed in this world as kids w-Beʼyu b-ha d-dinyi wlād وبِقيوا بها الدِّنيِة ولاد
But how do I sing? How? Lākin kīf b-ġanni kīf? لكن كيف بغَنّي كيف؟
I want to sing for people Baddi ġanni la n-nās بدّي غنّي للناس
Who have no people 'Elli mā ʿendon nās اِلّي ماعنْدُن ناس
And they were the root of things w-Kānu hinni l-asās وكانوا هنّي الأساس
But how do I sing? How? Lākin kīf b-ġanni kīf? لكن كيف بغَنّي كيف؟
And I want to sing for kids w-Baddi ġanni la-wlād وبدّي غنّي لولاد
Who have never lived as kids b-ʿOmron mā ʿāšu wlād بعمرن ما عاشوا ولاد
And who'd stayed in this world as kids w-Beʼyu b-ha d-dinyi wlād وبِقيوا بها الدِّنيِة ولاد
But how do I sing? How? Lākin kīf b-ġanni kīf? لكن كيف بغَنّي كيف؟
Who have never lived as kids b-ʿOmron mā ʿāšu wlād بعمرن ما عاشوا ولاد
And who'd stayed in this world as kids w-Beʼyu b-ha d-dinyi wlād وبِقيوا بها الدِّنيِة ولاد
But how ... Lākin kīf ...  ... لكن كيف 



Chanter pour ceux qui sont loin de chez eux - Michel Berger