Rory Cellan-Jones meets the man in Mombasa who oversees the Seacom cable bringing fast internet from Asia to Africa.

A new high-speed undersea cable connecting East Africa with the rest of the world is poised to go live, Kenya’s top internet official has told the BBC.

The launch of the government-backed East African Marine System (Teams) comes as providers face a backlash over slow connection speeds and high prices.

Internet providers have increased speeds and lowered costs since the Seacom cable went live in August.

But users say services still remain too expensive for most ordinary Kenyans.

What kind of mood is Kenya in as the fast internet revolution arrives? Excited, yes, enthusiastic certainly – but also impatient and just a little bit cynical Rory Cellan-Jones BBC technology correspondent Read Rory’s thoughts in full Will the net change Africa?

Senior government official Bitange Ndemo said there was evidence that some internet service providers (ISPs) were “fleecing the public”.

Almost two months after the first high-speed cable made landfall, the highest residential internet speed offered by Kenya’s largest ISP remains capped at one megabit per second (Mbps).

That speed is available only at night and at weekends, for an annual cost of $1,440 (£860). The average Kenyan annual wage is about $800, the UN estimates.

Dongle dilemmas

Until late July, East African internet users were forced to pay for connections routed through expensive satellite connections.

Uptake was slowed by costs and business competitiveness was hampered by the delay in sending data from one point to another via satellite.

EAST AFRICA CABLES Seacom is the first fibre optic cables to land in East Africa Links region to Europe, India and South Africa Cables have a capacity of 1280 Gigabits per second (Gbps) Other cables, including Teams and Eassy, expected to come online soon How the world was connected

But with the imminent availability of the 1.28 terabits per second Teams connectivity, business figures, ISPs and the Kenyan government now insist that high-speed, low-cost internet is just around the corner.

Links are being completed to other East African nations, “digital villages” are being built in rural areas, and the speeds on offer are increasing, albeit slowly.

“The cable is here, it is functional, and they are selling capacity,” Bitange Ndemo told the BBC.

However, some in Nairobi feel that the cables themselves were over-hyped.

“I thought the cable would land and the next week we would have fast internet at home,” said Ken Kasima, a developer for the successful crowdsourcing service Ushahidi.

Speaking at a cafe in the basement of a Nairobi shopping centre where fellow developers and programmers meet to use a free wi-fi connection, Mr Kasima said the price of his 512kbps internet connection was preventing him working effectively at home.

His connection, like much of Kenya’s personal internet in a country without a significant landline telephone network, is delivered by a mobile phone operator via a 3G dongle connected by USB. A top-up card gives him 1GB of data use for a fee of 2,500 Kenyan shillings (£20; $33).

At that price, Mr Kasima insists he needs to carefully control what he does online in an effort not to waste his credit and his money. Even if the connection allowed it – which it barely does – listening to music or watching video online is not sensible.

“When you take it in comparison to what you’re doing, it’s a lot (of money), trust me. It’s like spending a million to buy a wheelbarrow,” Mr Kasima said.

Slow process

Perhaps surprisingly, the managing director of one of Kenya’s most prominent ISPs agrees with part of Mr Kasima’s analysis.

Jonathan Somen of Access Kenya told the BBC that some in the communications industry were guilty of making unwise pronouncements before the cables landed.

Kenyans talk about their hopes for high speed broadband In pictures

But Mr Somen – whose company is a shareholder in Teams – freely admitted that his products were aimed at business users and “high-end” residential customers, pointing out that Kenya needs major and costly investment to build a modern telecoms infrastructure.

“A lot of companies, ourselves included, have made significant investments in international and local infrastructure to deliver the new bandwidth,” Mr Somen said.

“The more people get connected the more the economies of scale will kick in and prices will come down, but you can’t expect fibre to land and that’s the answer to all of our prayers.

“You have got to go through the stages to build up the infrastructure and the content.”

His attitude is at odds with the approach of Bitange Ndemo, who called for those companies with investments to pay off to lower their prices to attract new customers.

“In Africa the argument is always that there are fewer customers so there is a need to charge a high premium,” he said.

“That is what annoys me, because you need to have low prices to get more people.”

Market forces

On the outskirts of Nairobi, though, one place where prices have fallen is KenCall, an outsourcing company which says data costs have shrunk by 90% since Seacom went online.

CONNECTED AFRICA You can hear more of the BBC’s Connected Africa season on special editions of the BBC World Service programmes Digital Planet and World Have Your Say

Where the company previously paid $3,000 for a one megabit per second (Mbps) connection via satellite, it now pays just $300, operations director Eric Nesbitt said.

As a firm which routinely deals with foreign clients and tries to offer Africa as a viable business alternative to clients in Europe, the US and beyond, that cost reduction is critical.

“We are now on equal terms with the rest of the world,” Mr Nesbitt said, predicting that Kenya would now be just three years behind a country like the UK in adopting the latest technology.

Adverts around Nairobi seem to back Mr Nesbitt’s analysis. Billboards promoting digital TV packages and internet bundles loom large over the city. Internet TV is on the way.

For Bitange Ndemo, the opportunities offered by the new connections are virtually unlimited.

“We have just opened our market from 37 million to six billion,” he said. “We can become players if we work with a purpose. Africa can only succeed if we think that way.”

Source: BBC

Yahoo, the US internet company, says it has signed a deal to buy Maktoob, the largest web portal in the Middle East.

The purchase will expand Yahoo’s reach to millions of consumers across the Arab world.

The acquisition on Tuesday marks the first major buy by a US portal company in the Arab region.

The acquisition, the terms of which were not disclosed, would be completed in the fourth quarter, Yahoo said in a statement.

Technology blog TechCrunch.com, citing unnamed sources, estimated the value of the transaction at $85m.

Maktoob was founded in 2000 and claims more than 16.5 million users in countries such as the United Arab Emirates, Kuwait, Egypt and Saudi Arabia.

The portal “reaches one in three people online throughout the Arab world,” the companies said.

Through the deal, Yahoo will offer Arabic-language content for the first time and versions of its products and services, including instant messaging and email, in Arabic.

Emerging markets

Carol Bartz, the company’s chief executive officer, said:”This acquisition will accelerate Yahoo’s strategy of expanding in high-growth emerging markets where we believe Yahoo has unparalleled opportunity to become the destination of choice for consumers.”

Samih Toukan, a Maktoob founder, called the two companies “natural partners”.

The partnership, he said, “should help energise the internet market in the region as a whole”.

“We are excited about Yahoo building a stronger presence in the Middle East and bringing its compelling suite of services to Arab users in Arabic.”

After the acquisition is complete, Maktoob.com will become a wholly-owned subsidiary of Yahoo.

The agreement does not include other Maktoob Group products, such as Souq.com, online payment website cashU.com and Arabic search engine Araby.com, which will operate under a new entity, the Jabbar Internet Group.

Source: Aljazeera

what

job title, keywords

where

city, state, zip

jobs by

Representatives from the trade body, the Iran National Foundation of Computer Games, were on hand at a dedicated stand at Gamescom in Cologne.

They were there to showcase the latest games developed in Iran, establish contacts, and to see if Western retailers would stock their games.

But they acknowledged the political situation would make it a challenge.

“We need more investors,” said Amir Tarbyatjoui, head of Parsan Business Development Solutions who managed the Iranian stand.

“The [US] sanctions do affect our industry, but they cannot stop it.”

‘More potential’

Mr Tarbyatjoui said that Iran was becoming a leading player in video game development in the Middle East and that the event in Cologne was to show people just what they were capable of.

“We are using this event to promote what is happening in the Iranian games industry,” he said.

“We believe we have more potential and we want to promote that potential.”

There were a number of different types of game on offer, including a tank shooter set at the start of the Iran-Iraq war, a platform adventure set in Persia, an adventure game where you play the role of a girl called Sara; a young student caught up in events during the early stages of the Islamic Revolution in Iran, and a role-playing game called Age of Pahlevans based on Iranian mythology.

Bahram Borgheai, head of Ras Games who make Age of Pahlevans, told the BBC that Iran has a rich history that was custom made for video games.

“Persia has been around for a very long time,” he said.

Mr Borgheai said that while most Western developers used Greek, Norse, or Roman mythology to base their games on, Iran had its own unique mythology that has rarely been used in video games.

“What we have is something quite unique and we are using the event in Cologne to show that to the world.”

Political difficulties

Video-game development in Iran attracted global media attention in 2007 with the release of Special Operation 85: Hostage Rescue. The game saw two Iranian nuclear scientists kidnapped by Israel and you played the role of an Iranian special forces sent to rescue them, while battling Israeli and American forces.

However Mr Borgheai said he doubted if it was a real game in its own right.

“We never heard about it in Iran,” he said. “It certainly wasn’t released there and the first I heard about it was through the international media,” he said.

“If it was made then I would guess they just took an existing game and stuck a few textures and the like onto it; it certainly wasn’t a new game.”

The group said the event in Cologne had been a success and they would be back next year, but ruled out exhibiting at the E3 Expo in Los Angeles.

“It is difficult given the relations between Iran and the USA,” said Mr Tarbyatjoui,.

“Certainly all of us here today will be at E3 next year, but there will not be a dedicated Iran stand such as you see in Cologne today.”

Source: BBC

Tapping a Felica card or a Felica-powered phone on a reader built into your notebook or desktop PC (see picture) to instantly pay for stuff you buy on the web without using a credit card has been possible for years now. There are also external USB FeliCa PC reader/writers and even Felica-compatible TV remote controls on the market that let you do the same thing, at least in Japan.

But now Sony has expanded this technology by developing a system called Felica Launcher that triggers the launch of websites or software just by scanning data stored on a Felica card. Sony says swiping a blood pressure cuff (with a built-in Felica chip), for example, is enough to make the PC load a special piece of software that could record information on your health directly through the device.

The company plans to make the Felica Launcher available to other firms this fall and says it currently prepares Felica-related software, which will be available for end users for free.

Source: CrunchGear

by Serkan Toto on August 18, 2009

(CBS)

With the introduction of the new PS3 system, SCE will also reduce the price of the current PS3 with 80GB HDD to a recommended retail price of $299 from August 18. Also in North America, the price of PS3 with 160GB HDD will be reduced to a recommended retail price of $399 from August 18. By launching a vast library of exciting and attractive software titles for PS3 this holiday season and offering customers a line-up of hardware models and pricing to match their preference, SCE will build on the momentum and further accelerate the expansion of the PS3 platform.

The internal design architecture of the new PS3 system, from the main semiconductors and power supply unit to the cooling mechanism, has been completely redesigned, achieving a much slimmer and lighter body. Compared to the very first PS3 model with 60GB HDD, the internal volume as well as its thickness and weight are trimmed down to approximately two-thirds.

Furthermore, power consumption is also cut to two-thirds, helping to reduce fan noise. While inheriting the sleek curved body design of the original model, the form factor of the new PS3 system features a new meticulous design with textured surface finish, giving an all new impression and a casual look. With the compact body and casual appearance, the newly introduced model will appeal to a wider audience who are looking to buy the best entertainment system for their home.

Concurrently with the release of the new PS3 system, SCE will modify the PS3 brand name from “PLAYSTATION 3″ to “PlayStation 3″, and introduce a new logo, which is engraved on the surface of the new PS3 system. By unifying under the familiar “PlayStation” name, which represents the entire PlayStation family, PS3 together with PlayStation 2 and PSP (PlayStation Portable) will further expand the PlayStation business, and will continue to enhance the entertainment experience along with the ever-growing PlayStation Network.

The new PS3 continues to offer the cutting-edge features and functions of the current models, such as the ability to enjoy high-definition Blu-ray disc (BD) movies and games, as well as various content and services downloadable through the network. The new PS3’s storage size has increased from 80GB to 120GB, and with the extra capacity users will be able to store more games, music, photos, videos as well as various content and services available through PlayStation Network.

Having more than 27 million registered accounts around the world, PlayStation Network offers more than 15,000 pieces of digital content, ranging from game titles, trailers, and demos to more than 15,000 movies and TV shows via PlayStation Store.

PlayStation Network members can also download free applications, such as PlayStation Home, a ground-breaking 3D social gaming community available on PS3 that allows users to interact, communicate and share gaming experiences, as well as Life with PlayStation, which offers users various news and information on a TV monitor in the living room by connecting the PS3 to the network.

Since the launch of PS3 in November 2006, the number of BD-based titles has reached more than 1,000 titles and downloadable PS3 games to 1,400 titles worldwide, with the support from a broad range of third party game developers and publishers. In addition to this extensive software title line-up, exciting and attractive new titles are to be released from SCE Worldwide Studios, including Uncharted 2: Among Thieves, EyePet, Ratchet & Clank Future: A Crack in Time, Heavy Rain, God of War 3, MAG, ModNation Racer, Gran Turismo 5 and more.

Source: CBS

August 18th, 2009

The following is a lecture by Seyyid Hossein Nasr entitled, “Islam and Modern Science”, which was co-sponsored by the Pakistan Study Group, the MIT Muslim Students Association and other groups. Professor Nasr, currently University Professor of Islamic Studies at Georgetown University, is a physics and mathematics alumnus of MIT. He received a PhD in the philosophy of science, with emphasis on Islamic science, from Harvard University. From 1958 to 1979, he was a professor of history of science and philosophy at Tehran University and was also the Vice-Chancellor of the University over 1970-71. He has been a visiting professor at Harvard and Princeton Universities. He has delivered many famous lectures including the Gifford Lecture at Edinburgh University and the Iqbal Lecture at the Punjab University. He is the author of over twenty books including “Science and Civilization in Islam”, “Traditional Islam in the Modern World”, “Knowledge and the Sacred”, and “Man and Nature: the Spiritual Crisis of Modern Man”. The verbatim transcript of the lecture was edited to enhance clarity and remove redundancies. We have tried our best to preserve the spirit of what was said. Any errors are solely the responsibility of the Pakistan Study Group. * and ** indicates places where either a phrase or sentence was indecipherable. Words in [ ] were added to improve continuity. [Editor, fn2]

Bismillah hir rahmanir rahim

First of all, let me begin by saying how happy I am to be able to accept an invitation of the MIT Islamic Students Association, and that of other universities and other organizations nearby, to give this lecture here today at my alma mater. I feel very much at home not only at this university, but being the first muslim student ever to establish a muslim students’ association at Harvard in 1954, to see that these organizations are now growing, and are becoming culturally significant. I am sure they play a very important role in three ways. Most importantly, in turning the hearts of good muslims towards God, Allah ta’allah. At a more human level to be able to afford the possibility for muslims from various countries to have a discourse amongst themselves, and third to represent the views of muslims on American campuses where there is so much need to understand what is going on at the other side of the world. That world which seems to remain forever the Other for the West, no matter what happens. The Otherness, somehow, is not overcome so easily.

Now today, I shall limit my discourse to Islam and its relation to modern science. This is a very touchy and extremely difficult subject to deal with. It is not a subject with any kind of, we might say, dangerous pitfalls or subterfuges under way because it is not a political subject. It does not arouse passions as, let’s say, questions that are being discussed in Madrid fn1, or the great tragedy of Kashmir or other places. But nevertheless, it is of very great consequence because it will affect one way or the other, the future of the Islamic world as a whole.

Many people feel that that in fact there is no such thing as the Islamic problem of science. They say science is science, whatever it happens to be, and Islam has always encouraged knowledge, al-ilm in Arabic, and therefore we should encourage science and what’s the problem? -there’s no problem. But the problem is there because ever since children began to learn Lavoiser’s Law that water is composed of oxygen and hydrogen, in many Islamic countries they came home that evening and stopped saying their prayers. There is no country in the Islamic World which has not been witness in one way or another, to the impact, in fact, of the study of Western Science upon the ideological system of its youth. Parallel with that however, because science is related first of all to prestige, and secondly, to power, and thirdly, without [science] the solution of certain problems within Islamic society [is difficult], from all kinds of political backgrounds and regimes, all the way from revolutionary regimes to monarchies, all [governments] the way from semi-democracies to totalitarian regimes, all spend their money in teaching their young Western science. I see many muslims in the audience today, many of you, your education is paid for by your parents or your government or some university in order precisely to bring Western science back into the muslim world. And therefore we are dealing with a subject which is quite central to the concerns of the Islamic world. In the last twenty years [this subject] has begun to attract some of the best minds in the Islamic world to the various dimensions of this problem.

And therefore I want to begin by first of all by expressing for you, (making things easier, categorizing it a bit), three main positions which exist in the Islamic world today as far as the relationship between Islam and modern science is concerned, before delving a bit more deeply into what my own view is. First of all, is the position that many people re-iterate. I am sure many of you in this room, and especially at a place like MIT, who would not have had much of a chance to study the philosophical implications of either your own tradition, that is Islam, nor of Western science, believe that one studies science and then one says prayers, loves God and obeys the laws of the Shariah, and that there is really no problem. This position itself is not something new. It is something that was inculcated in many circles of the Islamic world during the past century and going back historically, it was the position taken up by Jamaluddin Al-Afghani who migrated to Eygpt and called himself Al-Afghani. The famous reformer, a rather maverick [figure], of the nineteenth century was at once a philosopher, political figure, Pan-Islamist and anti-Caliphate organizer *. Nobody knows exactly what his political positions were, but he was certainly a very influential person in the nineteenth century, and was responsible, directly, and indirectly, through his student Mohammed Abduh, for the so-called reforms that took place in the 1880’s and 1890’s of the Christian era, that is the beginning of the fourteenth century of the Islamic era, in Eygpt. Jamaluddin has been claimed, interestingly enough, by both modernists and anti-modernists forces like the Ikhwan-ul-Muslameen in Eygpt during the early decades of this century.

Jamaluddin was interested in Western science, [though] he had very little knowledge [of it], and he was also very much interested in the revival of the Islamic world. The character of [Jamaluddin's] argument is absolutely crucial to the understanding of what I am talking about. He came up with view that science per se is what has made the West powerful and great. And the West is dominating over the Islamic world because it has this power in its pocket. And since this is being allowed, this is being done, there must be something very positive about this science, that science itself is good, because it gives power. This was the first part of his argument. Secondly, [he argued], science came from the Islamic world originally and therefore Islamic science is really responsible for the West’s possession of science and the West’s domination of the Islamic world itself. And therefore, all the muslims have to do is to reclaim this science for themselves in order to reach the glories of their past and become a powerful and great civilization. This is the gist of a rather extensive argument given by Jamaluddin Afghani which equates, in fact, Islamic science with Western science. Secondly, it equates the power of the West with the power of science. To some extent this is true, but not completely so. And thirdly, it believes that acquisition of this science of the West [by the muslims] is, no more no less, than the muslims claiming their own property which has somehow been taken over by another continent and [the muslims] just want back what is really their own. Now this point of view had a great deal of impact upon the Islamic world, upon the modernist circles, and in order to understand what is going on in the Islamic world today it is important to see what consequences flow from this.

I am really addressing my lecture predominantly to muslims students and scholars and scientists, discussing in a sense family problems. I am sure there are some Christians and non-Christian Western people present which is fine, which is a way to understand another civilization’s struggle to look at the major problems that it has. But my lecture is really tailored to the internal problems of the Islamic world, as far as science is concerned. I hope other people will forgive me, this is not just a formal lecture on the history of science in last century in the Islamic world by any means. * I want to pursue what happened to Jamaluddin’s thesis in the nineteenth century. The modernists in the Islamic world [are] one of three important groups that came into being in the nineteenth century. The other two being those who are now being dubbed as the fundamentalists, a term which I do not like at all but which is now very prevalent, and third, those who believe in some kind of Mahdiism, some kind of apocalyptic interference of God. These two groups I shall not be dealing with at the present moment. The most important group for us to consider are the modernists.

The modernists took on this thesis of Jamaluddin, and during the last century and a half, they have carried the banner of a kind of rationalism within the Islamic world which will accord well with the simple equation of science with Islamic science and with the Islamic idea of knowledge, al-ilm. [Interestingly,] as a consequence of this, the Islamic world during this one hundred and fifty year period produced very few historians of science and very few philosophers of science. It produced a very large number of scientists and engineers, some of whom very brilliant and studying in the best institutions of the world like here, but it produced practically no major philosopher and historian of science until just a few decades ago. This problem [was just left aside] because it was uninteresting and irrelevant, and all the debate that was being carried out in the West itself about the impact of science upon religion, upon the philosophy of science, [about] what this kind of knowing meant, these were circumvented, more or less, in the Islamic educational system.

There were a few exceptions. Kamal Ataturk came into power in Turkey. Though in many ways a brutal [soldier, he] saved Turkey from extinction. We know what he did to Islam in Turkey. But he had a certain intuition, certain visions of things. The first thing that he did was to say that in order for Turkey to stand on its feet as a modern “secular” state, what it has to do is [to] learn about the history of Western science. So when the program for the doctorate degree in the history of science headed by the late George Sarton, scholar and historian of science, was established at Harvard University which was the first program in this country, Ataturk sent the first student to study the history of science anywhere in America, to Harvard. The first person to enter the PhD program in the history of science at Harvard University is a Turk, Aideen Saeeli. He is still alive, [and] is the doyen of the Turkish historians of science.

There were exceptions but by and large, the modernists forces within the Islamic world, decided to neglect and overlook the consequences of Western science, either philosophical or religious and felt that Islam could handle the matter much better than Christianity. [They felt] that there was something wrong with Christianity [as] it buckled under the pressures of modern science and rationalism in the nineteenth century, and this would not happen to Islam. Certain Western thinkers, in fact, followed this trend of thought. One of the most rabidly anti-Christian, [and] anti-religion philosophers of France in the nineteenth century, Ernst Renan, who was known as sort of the grandfather of rationalism in nineteenth century French philosophy, wrote a book which is now a classical book on Averroes, (Ibn-Rushd), [and] which has been reprinted now after 140 years in France, in which he says exactly the same kinds of things. He says that Averroes represents rationalism which led to modern science. [He] represents Arabic Islamic thought and Western theology, [which] simply did not understand this, has always been an impediment to the rise of modern science. So a kind of psychological and, loosely speaking, philosophical alliance was created between Islamic modernist thinkers and anti-religious philosophers in the West. This is something which needs a great deal of analysis later on. Let me just pass it over. It is not central to my subject, but we must take cognizance of it.

And this attitude continued, gradually proliferating from a few centers who sent [people to the] West to the modern education institutions of the Islamic world such as the Darul Fanooni in Iran, the University of Punjab in Punjab, the Foad I University in Cairo, Istanbul University and so forth and so on, and gradually embraced the whole body of the Islamic world. Today, every Thursday evening when you turn on Cairo radio there are one or two very famous lecturers who are, in fact, very devout muslims, loved by the people of Eygpt, [and] the heart of their message is every single verse of the Quran which deals with either Ta’akul or Taffakur, that is intellection or knowledge or observation or mushahida. These [verses] are interpreted “scientifically”, that is, as an attempt to preserve Islam through scientific support for the Islamic revelation, for the Quran itself. And this is a very strong position in the Islamic world today. Therefore [the muslim] thinks in fact there is no problem as far as Islam and modern science are concerned.

Now this position had a reverse. The ulema, religious scholars of the Islamic world opposed the modernist thesis, [which] was also based on the dilution of the Sharia, as you have seen in Turkey, the gradual introduction of Western political and economic institutions in the Islamic world, the rise of modern nationalism, all of these things which I will no go into right now. The religious scholars of Islam whose names paradoxically enough, meant scientists, in fact, disdained science completely. And so you have this dichotomy within the Islamic world, in which the modernists refuse to study the philosophical and religious implications of the introduction of Western science in the Islamic world, and the classical traditional ulema, and this cut across the Islamic world, all refused to have anything to do with modern science. There are again a few exceptions.

This left a major vacuum in the intellectual life of the Islamic community for which every single muslim sitting in this room suffers in one way or another. Many people think this was all the fault of the ulema. I do not think this was all the fault of the ulema, this is also the fault of the authorities which had economic and political power in their hands, and the two in fact went together. We must add to this a third element [which] is that while science was spreading in the Islamic world, there had been created within the Islamic world, a reformist puritanical movement, especially within Arabia, associated with the name of Mohammed ibn Abdul Wahab, the so-called Wahabi movement, which is still very strong in Saudi Arabia, which in fact gave rise to [the country] with the wedding of Nejd and Hijaz in 1926-27. Its roots [lie] in the eighteenth century when this man lived, and his way of thinking then proliferated into Eygpt and Syria.

[Similiarly] the Salafia movement in India and other places, [also] wanted to interpret Islam in a very rational and simple manner and was opposed to “philosophical” speculation and was opposed to the whole tradition of Islamic philosophy. [These movements] all but went along with the more quarrelsome and troublesome dimensions of the impact of science upon the faith system and the philosophical world-view of Islam. It is interesting that the Wahabi ulema in the nineteenth century opposed completely any interest in modern science and technology. It is today that Saudi Arabia of course has one of the best programs for the teaching of science and technology in the Islamic world. The centres at Dhahran and other places are really quite amazing but it is a very modern transformation. In the nineteenth century, those very people stood opposed to the modernists, and the traditional muslim ulema whether they were Shafis or Malikis or anything else, felt that as far as science was concerned, [opposition was justified].

This changed one-hundred and eighty degrees in our time. Today people of that kind of background, again want nothing to do with a discussion of the philosophical implications of science, but very much identify themselves with the Al-Afghani position, that science is al-ilm and let’s get on with it, let’s not bother with its implications. This is a [very important] position which I have traced for you rather extensively, because it is still very much alive in the Islamic world today.

The second position which is held within the Islamic world today, which is now held by a number of very interesting and eminent thinkers, is that, in fact, the problem of the confrontation of modern science with Islam is not at all an intellectual problem but rather an ethical problem. All the problems of modern science, all the way from making possible the dropping of atomic bombs on people’s heads, to the creation of technologies which create the enslavement of those who receive them, the technological star wars of the last year in the Persian Gulf, all of these are not the fault of modern science, but [rather] of the wrong ethical application of modern science. And one must separate modern science from its ethical implications and usages in the West, take it and use it in another ethical system. As if one were to buy a Boeing 747 from California, then take it to Eygpt and paint it Eygpt Air, and it would become an Eygptian airplane. This is a view which exists and is rather prevalent in many places. Most of the new Islamic universities which have been established throughout the Islamic world, like the Islamic University in Malaysia, the Islamic University in Pakistan, the Umm-ul Quran University in Makkah, try to emphasize this point of view. For example, in all Saudi universities, students are taught Islamic ethics with the hope that once they begin to learn science and engineering, they will take these and integrate them within this ethical system.

Now we come to the third point of view. This was discussed for a long time by practically no one, except yours truly. But in the last twenty years, it has gained a large number of followers. And that point of view is that science has its own world-view. No science is created in a vacuum. Science arose under particular circumstances in the West with certain philosophical presumptions about the nature of reality. As soon as you say, m, f, v, and a, that is, the simple parameters of classical physics, you have chosen to look at reality from a certain point of view. There is no mass, there is no force out there like that chair or table. These are particularly abstract concepts which grew in the seventeenth century on the basis of a particular concept of space, matter and motion which Newton developed. The historians and philosophers of science in the last twenty [or] thirty years have shown beyond the scepter of doubt that modern science has its own world view. It is not at all value free; nor is it a purely objective science of reality irrespective of the subject you study. It is based upon the imposition of certain categories upon the study of nature, with a remarkable success in the study of certain things, and also a remarkable lack of success [in others], depending on what you are looking at.

Modern science is successful in telling you the weight and chemical structure of a red pine leaf, but it is totally irrelevant to what is the meaning of the turning of this leaf to red. The “how” has been explained in modern science, the “why” is not its concern. If you are a physics student and you ask the question, `what is the force of gravitation?’, the teacher will tell you the formula, but as to what is the nature of this force, he will tell you it is not a subject for physics. So [science] is very successful in certain fields, but leaves other aspects of reality aside.

In the 1950s, and I hate to be autobiographical but just for two minutes because it has to do with the subject at hand, when I was a student here at this University studying physics, the late Bertrand Russell, the famous British philosopher, gave a series of lectures at MIT. I never forget that when I went to that lecture, he said that modern science has nothing to do with the discovery of the nature of reality, and he gave certain reasons. And I came home, and I couldn’t sleep all night. I thought that I had gone to MIT not because I was rich, or because the Iranian government forced me to go, [but] to learn the nature of reality. And here was one of the famous philosophers of the day [saying this was not to be]. This deviated me from the path of becoming a physicist, and I spent the next few years, parallel with all the other physics and mathematics courses I had to take, [studying] the philosophy of science both here, and at Harvard. It was that which really led me to study the philosophy of science and finally the Islamic philosophy of science and Islamic cosmology, to which I have devoted the last thirty years of my life.

This event turned me to try and discover what is the meaning of another way of looking at nature. And I coined the term, “Islamic Science”, as a living and not only historical reality, in the fifties when my book * came out. I tried to deal with Islamic science not as a chapter in the history of Western science, but as an independent way of looking at the work of nature. [This] lead to a great deal of opposition in the West. Had it not been for the noble support of Sir Hammond Gibb, the famous British Islamicist at Harvard University, nobody would ever have allowed me to say such a thing. At that time, [it] was actually blasphemy to speak of Islamic science as an independent way of looking at reality and not simply as a chapter between Aristotle and somebody else in the thirteenth century. But now a lot of water has flown under the bridge. This third point of view, with its humble beginning in books which I wrote in my twenties, has won a lot of support in the Islamic World. And this perspective is based on the idea that Western science is as much related to Western civilization as any Islamic science is related to Islamic civilization. And as science is not a value free activity, it is fruitful and possible for one civilization to learn the science of another civilisation but to do that it must be able to abstract and make its own. And the best example of that is exactly what Islam did with Greek science and what Europe did with Islamic science, which is usually called Arabic science but is really Islamic science, done by both Arabs and Persians, and also to some extent by Turks and Indians.

In both of these cases what did the muslims do? The muslims did not just take over Greek science and translate it into Arabic and preserve its Greek character. It was totally transformed into the part and parcel of the Islamic intellectual citadel. Any of you who have actually ever studied in depth the text of the great muslim scientists like Alberuni or Ibn Sina or any Andulusian scientists know that you are living within the Islamic Universe. You’re not living within the Greek Universe. It is true that the particular descriptions might have been taken from the [works] of Aristotle or a particular formula from Euclid’s Elements, but the whole science is totally integrated into the Islamic point of view. The greatest work of Algebra in the pre-modern period is by the Persian poet Omar Khayyam. When we read his book, of course, if when you get [to a] particular formula or equation you could be writing in Chinese or English and could be in any civilisation, but the impact that the whole work makes upon you makes you feel that you belong to a total intellectual universe- the Islamic Universe. And this is precisely what the West did to Islamic science. When in Toledo in the 1030’s and the 1040’s the translations of the books from the Arabic into Latin began which really began the scientific changes of the 12th century and again in the 15th, 16th and 17th centuries of the West, books were simply being translated from the Arabic into the Latin. The first few decades were very much like what the Islamic world was, or has been, in the last few decades. That is, actual works of, say, Ibn Sina were being read in medicine as if they were in Arabic, but since no one knew Arabic, they were in Latin. They may not have been very good translations but there they were. It only took a century, not longer than that, for the West to make this learning their own. And I always say to Muslims in giving lectures all over the Islamic World, to people in ministries of education, to people who are responsible, that the reason we cannot do this in the Islamic world is that symbolically, and the symbol is important, when the West adopted Islamic science, it even adopted the gown of the Muslim Ulema, * but it never took the turban and put it on its head. The head-dress of the European bishops of the middle ages, * was kept on. Whereas at many Islamic universities today, we have taken both the gown and the cap from the West. We cannot think of ourselves independently. The whole thing has been taken over and has now been made our own. This I am giving as a kind of anecdotal reference but it is symbolic really of the type of processes that are going on.

There are two very good cases: One of Greek science taken over by Muslims, [and the other] of Islamic science taken over by the Latin West and later on the European West. In both cases there was a period of transmission but there was also a period of digestion, ingestion, and integration which always means also rejection. No science has ever been integrated into any civilization without some of it also being rejected. It’s like the body. If we only ate and the body did not reject anything we would die in a few days. Some of the food has to be absorbed, some of the food has to be rejected. You might say what about the case of Japan which is so successful in making Mitsubishis, modern washing machines and so forth, but we haven’t seen the end of the story. Will Zen, Buddhist [and] Shinto Japan be the same centuries from now and at the same time the science totally Western Science [translated into] Japanese or will [Japan] gradually transform the science and technology into something Japanese? We do not know yet.

But the historical cases that we do know- all point to a period of translation, and then digestion and integration and by virtue of integration, the expulsion of something which cannot be accepted, which is not in accord with that particular world view, which is exactly what the Latin West did. The Latin West was not interested in certain aspects of Islamic science which never took hold, which never became central. And some Muslims were not interested in some types of Greek Science which never took hold in Islamic soil. This is also a case which can be proven historically.

Now, all these views which are expressed for you today are not given force in the Islamic world. There are people all the way from Abdus Salam, the only muslim to have won the Noble Prize in physics, who was asked `what happened to Islamic Science?’ He said `Nothing. Instead what we cultivated in Isfahan and Cordoba is now being cultivated in MIT, Caltech and at Imperial College, London. It’s just a geographical translation of place’. All the way from that position, which is really an echo of what Jamaluddin Afghani [presented in a] new garb by a great physicist, over to the views [of] the so-called “ajmalis” in England who emphasize [the] ethical dimension of Islamic science and who at least realize that modern science is not value-free [and finally], to the position which is held by yours truly and many others in the Islamic world, and which has now given rise to the only institution, Aligarh University in India, which is trying to deal with this subject in a living fashion – I’ll get to that in a moment. As I talk of these three ways of thinking about the relationship between Islam and modern science there are several important phenomena that are going on in the Islamic world which I must describe for you before analyzing them.

First and most powerful, is the continuous flow and absorption of western science and technology into all existing Islamic countries to the extent that [they] can absorb it. ** In every single Islamic country, whatever political regime, whatever economic policy, whatever attitude towards the west [they may espouse], whether they are completely pro-western or have demonstrations in the street against the west, the adoption of western science and technology goes on. Which is a very telling fact for the whole of the Islamic world.

There are some places where some thought is being given to what is the consequence of this. Now there are many questions to ask here. First of all is this [transfer of science and technology] going on successfully? is it not going on successfully? If it is not successful, what is it not going on successfully? And if it is, why? This is a very major issue. The whole question of the transfer of science [is] not really a subject for me to deal with today.

The second phenomenon that is going on [today] is the [gradual] attempt being made to study both the meaning and the history of Islamic science. I think that in this field that muslims should really be ashamed of themselves to put it mildly. Let me give you some examples. There are now today a billion Muslims in the world. Probably in the first to the second century of the history of Islam, that is the eighth Christian century, no one knows exactly, but there were something like 20-30 million muslims. Despite that vast [Islamic] empire the numbers were somewhere around there [according to] the demographers. It may be wrong, but [it was] anyway a much smaller number [than the population of muslims today].

During that 100 year period, more books in quantity, not to speak about the remarkable quality, were translated [about] the basic philosophical and scientific thought of Greek science than has been translated during a comparable 100 year period by all muslims put together in all Islamic countries. This is really unbelievable. Not to talk about the quality, which is of a very high nature, in the early translations from Greek which made Arabic the most important scientific language in world for 700 years, [whereas today, we have] usually very poor quality translations into modern Islamic languages, oftentimes based on Latin knowledge of classical Arabic.

** Most the history of Islamic science has been written by western scholars including the great *. His one book, Introduction to the History of Science, has lead to at least 500 or 600 books in Urdu, Persian, Malay, Arabic and other muslim languaged which are sold in the streets as Islamic Science because everybody is too lazy to go do his own or her own research. [Typically in such works] one or two pages are just taken and culled and regurgitated and repeated and so forth and so on in a manner that is really sickening. Compared to the other civilizations of Asia, the Chinese and the Japanese and the Indian, the Muslims have not had a very good record in studying their own history of science despite the fact that this field was of great importance religiously, going back to what I said about Jamaluddin and Mohammed Abduh in the later 19th century, the rise of modernism in the Islamic world, and all of these other very powerful forces.

During the last 20-30 years, there has been a change. Gradually Muslim governments are realizing that it’s very important that if you have 100 students that you have 80 of them study science and technology but it’s also very important that the other twenty study the humanities and to train some people in the history of science, [which] although allied to science, is not really science itself. It is historical knowledge, it is linguistic knowledge, [and] it is philosophical knowledge. The Muslims have not yet developed their own historiography of science. This is a very important field. If you look at all the histories of science written in the west, everything ends miraculously in the thirteenth century- [implying] the whole of Islamic civilization came to an end in the thirteenth century. Islamic philosophy, Islamic science, history of astronomy, history of physics, alchemy, biology, anything you study, miraculously comes to an end in the thirteenth century which coincides exactly with the termination of political contact between Islam and the West. Now muslims always get angry at why this is so, but Western historians are completely right to study Islamic history from their own point of view. And muslim thinkers are completely wrong in studying their own history from the point of view of western history.

I said once many, many years ago in a statement in Pakistan 30 years ago, which has been repeated not many times, that any individual that stands in a mirror and looks at his or her own image perceives that image from the point of view of the model or the * behind the mirror * but we’re doing this culturally, much of the Islamic world is doing this culturally and that is nothing less than an insane way of looking at themselves. We should be able to look at ourselves directly and to do that we have to develop a historiography of science.

I think for nine-tenths of the students in this room who are probably the most brilliant young students in the field of science – I’m now addressing the Muslim students – if I were to ask you `what do know about the history Islamic medicine in the 17th christian century’ you’d probably say nothing. Well, that is a very brilliant period in the history of Islamic medicine and the reason you don’t know anything about it is because E.G. Brown didn’t write about it in his book “Arabian Medicine”. That’s the only reason. Because [Brown] was [only] interested in Early Islamic medicine [as it] influenced the great physicians in the west.

Now, therefore this [question of] the historiography of Islamic science is far from being a trivial question. And it has created, in fact, a vacuum within which the integration of western science and technology is made doubly difficult in the islamic world. That is most young muslim students have this view which has unfortunately been abetted by Arab Nationalism. I have to be very honest here, the nationalisms in the Middle East, Arabic, Persian, Turkish, are now more or less [over], they are ending one way or the other. That is they’re showing their bankruptcy, not completely, there are nations that still exist of course but their grand days are perhaps over.

Arab Nationalism began with a thesis, propagated by small non-muslim minorities within the Arab world, that the Islamic civilization began to go down when the Arab hegemony over Islamic civilization came to an end. That is with the Abbasids. If you look, for example, at the history of Arabic literature, everybody talks about the Ummayad and the Abbasid period and there is nothing going on for several hundred years until some poet begins to talk about the lamentations of the war in Iraq or the * tragedies in Palestine. That is, of course, very gripping poetry, but what were the arabs doing for 700 years in between? That is totally overlooked. There must be some Yemenese students here. Where is there a single book on the history of Arabic poetry in Yemen- one of the richest lands in the Islamic world of poetry. We don’t know that there might be some local book published in Sanaa but certainly in Cambridge we know nothing about it. So Arab nationalism had a lot to do with this * of trying to diminish the contribution that Islamic civilization. after the Mongol invasion and the destruction of Baghdad in 1258, which coincided with the downfall of the political hegemony of the Arabs who did not regain the political hegemony, even over themselves, until the 20th century.

Now, the consequence of that is, first of all, the overlooking of 700 years, not 70 years, 700 years, of Islamic intellectual history during which the Muslims were supposed to have done nothing. They were supposed to have been decadent for 700 years. Now how can you revive a patient that has been dead for that long a time? The idea [which] is propagated in the West [is] that muslims are very brilliant, that they did science and things like that, [and then] suddenly decided to turn the switch off and went to selling beads and playing with their rosaries in the bazaar for the next 700 years till Mossadegh nationalized the oil and they came back on the scene of human history are now living happily again. This, of course, is total nonsense and it brings about a scelerosis, intellectually, which is far from being trivial. ** Over [the] twenty years I have taught at Tehran University, I always felt, [our students] could never overcome this very long historical loss of memory. Somehow it was very difficult for them. They wanted to connect themselves to Al-Biruni and Khawarizmi and people like that, but this hiatus was simply too long. This hiatus has not been created by history itself. It has been created by the study of history from the particular perspective of Western scholarship, which is as I said, perfectly [within] its right in its claim that Islam is interesting only till the moment that it influences the West. The great mistake is when that objective divides the history of Islam [into a period of productivity and one of degeneration]. In the field of history of science, that is a very important element.

This leads me to the third important activity which is now going on in the Islamic World. [We have] studied Islamic science from our own point of view somewhat [though this study is hardly comprehensive for] it will take a long, long time to get all the [relevent] manuscripts. There are over three thousand manuscripts of medicine in India which have never been studied by anybody. This is [only] the tip of the iceberg. There are thousands of manuscripts in Yemen which we don’t even know about. There is a new institution being established in London which is being inaugurated at the end of next month, the Al-Furqan Foundation, which will be devoted to assembling Islamic manuscripts from all over the world. and [compiling] original surveys of where the manuscripts are… places like Ethiopia for example, have treasuries of Islamic manuscripts, many of them in the sciences. The process will take a long time, but at least on the basis of what has been begun, [progress can be made].

But in this field, there is now the third step of trying to further science within the Islamic world under the foundation of an Islamic logic of science. Now this is a very difficult and very tall order. It is not going something which is going to be done immediately, but I want to say a few words about what is being done and where. And we can perhaps discuss this with you during the question-answer period. It is interesting that some of the places where a great deal of the intellectual attention is being paid to the subject are not places which have been known historically as the great intellectual centers of Islamic civilization [which] have really always been between Lahore and Tripoli. About nine-tenths of all famous Islamic thinkers have come from that region, Spain being the one great exception. But today, one of the places, for example, where a great deal of the work is being done is Malaysia. Normally one would think of [Malaysia] as a small Islamic country with only a 55% or a 57% muslim majority. [However] there is, because of the interest of the government, a great deal of effort being spent in trying to understand what is the meaning of Islamic science and how can science be further [explored for] the basis of an Islamic view towards science. Another place is Turkey. One does not usually think of Turkey these days as being significant as a center of Islamic thought because of the secularism brought by Kamal Ataturk. ** But within Turkey, despite all of this, an incredible amount of intellectual activity [has been] going on in the last few decades bringing things as different, as separate, as the Naqshbandia of Istanbul and the Khizisists of Istanbul University together. The most important journal which is being published in Turkey on this issue, called “Science and Technology” is not, in fact, published by secular Turks. It is published by very devout muslims, who are extremely interested in the Islamicisty of Islamic science, and I think the Turkish will be able to make some major intellectual contributions in the future to this field.

Perhaps most interesting of all these programs is going on in Aligarh University in India. Aligarh University is of course a major Islamic university whose Islamicisty is now very much threatened, by all that is going on in India, [one of] the great tragedies of the last few decades. ** I was in India, exactly a year ago tomorrow, and I was to give the Best Science awards in Aligarh University. People had come from all over India * but I could not go to Aligarh because it was too dangerous, because the government could not guarantee my safety. Everyday, about seven or eight people were killed just on the road. People pull you off of the car and shoot you, and you cannot do anything about it. So I could not go to Aligarh and I feel very sad about that. But I know exactly what is going on in Aligarh University. There is a new association called the “Muslim Association for the Advancement of Science” which now also publishes a journal called the “MAAS Journal”. [MAAS] is a unique institution founded by twenty or thirty scientists, almost all of them, scientists, physicists, chemists, biologists, and some of them very brilliant, who want to absorb, first, Islamic science, then to absorb Western science. There is no way of establishing an Islamic science without knowing Western science well. To talk of circumventing what the West has learnt is absurd. But then the next step that has to be taken on the basis of Islamic world view and the view of nature. Whether they will succeed or not, Allah o aalim, `God knows best’, but I mention it here as one of the most important attempts that is now being made in the muslim world. Gradually a network is being created among young muslim scientists who are concerned with religion and are also quite capable of dealing with the humanities. * I think a great deal of positive result will come from this, if the political situation does not get so bad as to destroy the very physical basis for these activities.

Let me conclude with a word about the future. Of course a person should never be too charmed by futuroligists, otherwise you would never say insha’llah. * Three years ago probably companies [were paying] fortunes to [be told] what the future of the Soviet Union was and [yet] nobody guessed what was going to happen. So, let’s take this with a grain of salt. Only God knows. But from the point of a humble scholar of the situation, I believe that the cultural crisis created by the successful introduction of Western science and technology, successful enough to bring about rapid cultural patterns of change, is going to continue to pose major problems for the Islamic world. The best example of that is what happened in Iran. Iran had without doubt, the most advanced program for the teaching of science and technology and the largest per capita number of scientists. It was the only country in the muslim world where alternative technology was already beginning to be discussed, but the cultural transformation brought about by the very success of the enterprise, besides all the other political problems that were involved * certainly contributed to the outcome of what happened in the late seventies. The government in Iran today, wants [very much] to go back to implement the very scientific programs and technological programs which were put aside during the ten years after the revolution. But I believe that the impact of the absorption of Western science and more than that, the application of technology, for science today, in the minds of muslim governments is not separated from application of technology, they are not simply interested in pure science. Pure scientists have a lot of trouble finding money for their work; it is the applied aspect which is emphasized. I think this [cultural dislocation] is going to, without doubt, continue until something serious is done.

I remember in 1983 when the Saudi government decided to found a science museum center in Riyadh, they contacted me and I went several times to Saudi Arabia and spoke to all of the leading people involved. I told them at that time, that a science museum could be a time bomb. Do not think that a science museum is simply neutral in its cultural impact. It has a tremendous impact upon those who go into it. If you go into a building in which one room is full of dinosaurs, the next room is full of wires, and the third full of old trains, you are going to have a segmented view of knowledge which is going to have a deep effect upon the young person who goes there, who has been taught about Tauhid, about Unity, about the Unity of knowledge, about the Unity of God, the Unity of the universe. There is going to be a dichotomy created in him. You must be able to integrate knowledge. ** I mention this to you as an example.

The problem [is] that with the increase of success of both the teaching of science and the technology, will bring with it a cultural dislocation [and] philosophical questioning which have to be answered especially at a time when the Islamic world does not want to play the role of a dead duck. There is not a moment in the history of Islam, when the muslims like the other great civilizations of Asia are trying to play the game of the West. The Islamic world wants to pull its own weight, wants to finds its own identity, and therefore this problem is going to be acute.

Secondly, I believe that [a] very major crisis [is being] set afoot by the very application of modern technology, that is the environmental crisis. [This crisis is] of course global. You cannot say, `I am drawing a boundary around my country, I do not want the hole in the ozone zone, [to make] the sun shine upon my head’. You have no choice in that. Because of that, and because of the fact that Islamic countries, like Buddhist countries, like Hindu countries, will always eat from the bread crumbs of Western technology in the situation of the world today, more of an attempt is made towards the direction of alternative technologies. [This] began in Iran in the seventies, and thank God, is still going on a little, and [in] other places [like] Eygpt where a little [attempt] to spend some of the energy of society towards alternative technology [is being made]. [All of] which also means to try to look upon science as the mother of technology in somewhat of a different way.

And finally, I think, the intellectual effort is now being made. What is called by some people, the Islamisation of knowledge and which is now very popular, [and] which goes back to some of my own humble writings in the fifties, and later on, the treatise written by the late Ismail Al-Faruqui who was assassinated in Philadelphia two years back. This little treatise he wrote called, “The Islamisation of Knowledge”, is now being discussed in educational conferences throughout the Islamic World, [which] is finally going to bear some fruit. Although it will require much more concerted effort of the most intelligent and gifted members of the Islamic community, who must know Western science in depth, who must know Islamic thought in depth, the cosmological message of the Quran, not only its ethical message, and at the same time have the energy to pursue this through. The task is a very daunting and difficult one. The problem of the partition of science from Islam is a problem that exists unless Islam is willing to give up its claim to being a total way of life. [If that were so], we must suppress not only what we do on Friday noons, * but what we do and think every moment of our daily lives. It is going to preserve an integrated principle that of course * must also be taken into consideration.

Thank you.

footnotes fn1: The lecture was delivered on the eve of the Middle East peace conference in Madrid, by Seyyid Hossein Nasr .

fn2: Asif Khalak, Wed Aug 27, 1997, web.mit.edu…nasrspeech1.html

Islam and the forefront of technology are not typically thought of together. Friday sermons and religious classes might drop hints of social networks or smartphones; however, the content is not tech-centric. Conversations might walk down Nostalgia Lane to reminisce about the wonder years of technological advancements in past eras of Islamic history. Yet not much is said about Islam and technology in the contemporary sense.

To help remedy this situation, given the advent of tech blogs like TechCrunch, Mashable, ReadWriteWeb and others, the Islamic technology and social media mashup blog, IslamCrunch, was spawned from the chaos that is this brain of mine, along with input from my wonderful wife and best friends. We wanted to have conversations that showed how Islam and technology have a daily relationship. We showcased and interviewed Muslims who were involved with startups, new web apps, music projects, and more.

As we garnered some awareness within the Muslim community, we received critical feedback as well as some praise. An article on Cameron Peron’s blog was delivered to a diverse and wide audience. We were blessed to have made some groundbreaking posts both within the Muslim community and in the social media networks. Since then, IslamCrunch has had three different blog layout designs, the latest of which (version 3.0) highlights our love of Twitter and other social networking platforms.

With our advocacy of micro-blogging and social networking, we have seen an influx of Muslims using Twitter, Facebook, and other web apps to connect with their circle of family and friends. I hope the global village becomes a community of sharing, peace, and networking for the common good.

Like most other faith-based communities, Muslims are also using Facebook pages, text messaging, tweets, and blogs to promote their causes. Live blogging of events is now a common thread of the web as well. Since we are part of a niche audience, even small local events have an eager readership across time zones.

With 2010 now on the horizon, I am eager to see how technology can improve and expand our knowledge of the religion, as well as build bridges based on commonalities and mutual respect.

Source: blogcitic org

Picture Source: http://blogcritics.org/culture/article/islam-and-technology/

Bing

I’ve been playing around with a preview version of Bing for about a week. It is designed to be “more of a decision engine,” says Mehdi. Bing helps people make decisions through guided search and a focus on task completion. In a time when a new Website is created every 4.5 seconds, information overload is becoming a real problem. ” People are getting hundreds of thousands of links but not getting what they want,” says Mehdi. Bing tries to alleviate problem by offering up different experiences depending on the search. It also acts more like a destination site for certain searches. Travel and product searches bring in comparison pricing, reviews, images, and more. Hulu videos can be played within the video search results. Bing pulls in data from other Web services when it can so that you often don’t have to leave to get the information you want.

The internal codename for Bing is Kumo (which is what you see in the screenshots), and the current release is called Kiev. Rather than a spare, blank screen, Bing’s homepage surrounds the search box with a single beautiful image, such as the one of the tribesmen above or a kinkajou. You can hover over parts of the image to get factoids about the image or click through to an image search result page to explore more. The left-hand pane offers the option to narrow your search on images, videos, shopping, news, maps, or travel. Each of these has a different look and feel. A travel search will turn up a page based on Microsoft’s Farecast technology asking you where you want to go, with flights, hotels, and destination information. A news search offers up headlines, photos, videos, and local news in a column on the right. A shopping search will bring up products and is tied into Microsoft’s Cashback program.

Every search also generates a guide on the left to help you refine your search. A search for “kinkajou,” for example, lets you refine by images, facts, sale, breeders, care, diseases, and videos. A search for “Samsung LCD TVs” brings up an entirely different set of guided results: shopping, review, manual, repair, buy, stand, images, and videos. If you search for images of “butterflies,” it lets you sift to show just Monarch, Swallowtail, Viceroy, Owl, and other types of butterflies. All of this categorization and concept-matching is Microsoft’s early attempt to bring in some basic semantic search technologies into a mainstream search engine. Each guided option is dynamically generated, just like the different sections of the search results page. “Google, tried to preempt this,” says Mehdi, referring to Google’s new search refinement options it launched last week, which is also in the left pane. Those Google options, which include the ability to search across different time periods or for related keywords, are “completely static,” criticizes Mehdi. “There is nothing new about it. It is a very minor rev, not as sophisticated as what we are doing. For us ever query is special.”

Bing also takes advantage of Microsoft’s acquisition of Powerset to provide better previews and snippets of text when you hover over a result. Also, whenever a search brings up a “reference” tab in the guided exploration pane, clicking on that will bring up an enhanced Wikipedia article with semantic tags.

Onstage at the D7 conference, Steve Ballmer acknowledges: “There is no way to change the whole game in one step.” But search “deserves a good feature war.” And Bing will be rolling out new features as it goes forward. But is it enough to get people to switch? Bing is certainly not a game-changer, but it does cut out a lot of the back and forth that happens with so many searches today. If Bing can help people find what they are looking for faster, it will put pressure on Google to keep advancing the ball as well.

Source: Techcrunch

May 28, 2009

The decision at the African Union summit says AU members “shall not cooperate” with the court in The Hague “in the arrest and transfer of President Omar al-Bashir of the Sudan to the ICC.”

Sudan welcomed the move, and other Africans said it was a signal to the West that it shouldn’t impose its ways on Africa. A human rights group said the decision was a gift to a dictator.

The 13th AU summit of heads of state, which concluded Friday in Sirte, Libya, also “expresses its preoccupation about the behavior of the ICC prosecutor” Luis Moreno Ocampo, whom African officials describe as too hard on Africans. The ICC has launched investigations into four cases since it was created seven years ago — all of them in Africa.

Sudan rejoiced at the AU’s rebuttal of the ICC. “It’s the confirmation of what we always said: The indictment is a political thing, not a legal thing,” Foreign Minister El Samany El Wasila told The Associated Press just after the decision was made public.

El Wasila declined to comment on whether al-Bashir would now feel free to travel to the 30 African countries that are party to the ICC. “We don’t even want to think about it anymore,” he said of the international court.

Some AU leaders said there was strong opposition to the summit’s decision. Benin Foreign Minister Jean-Marie Ehouzou said that Sudan’s neighbor and antagonist, Chad, objected to the wording.

Heads of state at AU summits reach their decisions behind closed doors and by consensus, not vote, and it was not clear how the new measure was approved.

“Consensus usually means unanimity, but in this case there was some dissent,” said Ehouzou, stating objections by Chad or others would likely be added as caveats at a later date in the final summit declaration.

Prime Minister Bernard Makuza of Rwanda conceded the resolution had been “a hot spot” in the leaders’ three-day summit, but that countries finally approved the Libyan-led decision because they don’t feel fairly treated by the ICC.

“We’re not promoting impunity, but we’re saying that Westerners who don’t understand anything about Africa should stop trying to import their solutions,” Makuza told the AP on the sidelines of the summit.

He and other leaders say the ICC indictment threatens Sudan’s fragile peace process and could create a power vacuum in the country.

The declaration was viewed nonetheless as a powerful blow to prosecuting African officials for atrocities committed on the continent.

The warrant against al-Bashir was issued in March on charges of masterminding violence that led to the death of some 300,000 people in Darfur since 2003.

Reed Brody, a spokesman for Human Rights Watch, said the declaration contradicts the obligations of countries party to the ICC and “basically orders them to flout their legal obligations.”

The resolution is “the result of unprecedented bullying by Libya and puts the AU on the side of a dictator accused of mass murder, rather than on the side of his victims,” he said.

The other major decision reached at the summit was a proposal to transform the African Union’s executive body, the commission, into an “authority” with greatly extended powers.

The push toward a federal government for the whole continent was driven by Libya’s Moammar Gadhafi, who stormed out of a room on Thursday when his proposal wasn’t approved and later warned that nobody could go to bed before a final decision was accepted.

The document agreed upon after a 15-hour meeting ending early Friday would establish the new authority with coordinated powers over defense, diplomacy and international trade. But the changes must still be written into the AU’s constitution and approved by the parliaments of its 53 members.

Gadhafi hailed the achievement. “I am sure the founding fathers of Africa are smiling in their graves today,” he said his closing speech.