Over the weekend thousands of Iranian students continued their protests to demand political reform. Their voices were raised in support of Hashem Aghajari, the college professor who has been sentenced to death for blasphemy. But the student movement is broader than dissent over one injustice.
This interview with student activist Hassan Marwany was conducted, transcribed and translated by Marlin Dick of The Daily Star in May 1999.
The initial spark for the liberation of Arnoun was a candlelight vigil and march from St. Joseph’s University to UN House in central Beirut, organized by the Tanios Shahin group at the university. About 250 people participated; they were later joined at UN House by students from the American University of Beirut, Notre Dame University and the Lebanese University. There, we heard the Federation of Democratic Students’ (FDS) invitation to go to Arnoun on Friday.  At first, the idea was simply to protest Israel’s occupation of Arnoun, not to liberate the village.
According to official statistics from Morocco’s Ministry of Public Health, from the beginning of the AlDS pandemic to 1997, 450 cases of HIV infection had been recorded in the country. At the same time, a minimum of 100,000 new cases of sexually transmitted diseases (STDs) such as syphilis, gonorrhea, chancroid and genital herpes are reported annually in Morocco. 
For middle and upper class elite, entertainment in Jidda is overwhelmingly centered around commodities. In particular, the city’s Tahliyya Street is a monument to commercialization in Saudi Arabia: a string of shops and fast food restaurants such as Benetton, Esprit, McDonald’s and Sbarro, mixed in with local entrepreneurial creations, such as Stallion Records and Dujaj al-Tazij.
A friend introduced me to ‘Abd al-Haq during the elections in Algeria in December 1991. I was surveying the electoral behavior of youths of the poorer quarters of Algiers (the casbah), the suburbs (Bachdjarah) and a mixed neighborhood (El-Biar). At the time I was trying to meet pietistes (devout ones) and “Afghans” to test my thesis about the rise of “neo-communitarianism” in Algeria. 
Fatna held up the knot of hair. It was a magic spell. “But what does it mean?” I asked, looking suspiciously at the neatly-tied brown square knot. “And whose hair is it?”
“Why do you think Khadija has been coming over every day? She wants me to marry her brother Muhammad. This is probably her mother’s hair. The mother’s hair is the most powerful.”
“You mean it's to make you fall in love with him?”
“Or to keep me from falling in love with anyone else.” Fatna took back the hair-knot and disappeared into the john, emerging a few minutes later smiling mysteriously. “I pissed on it," she told me.
Given the same materials and the same opportunities, young chiliren all over the world paint in a similar way. They don’ necessarily paint the jame things. (Eskimo children will saint different animals from the chilIren in the Sudan.) What is similar is :he way young children make intuitive narks on the paper — a question of space, gestures, proportion, even color.