 مرحباً جميعاً، سوف نتحدث في العربية اليوم، لذلك دعني أساعدكم إلى ترجمة الترجمة. إذا كنت تنظر إلى ترجمة الفورية، فإذا ما نظرتم إلى الأسفل الشاشة، ستجدون أيقونة تقول ترجمة تحت الصورة، صورة القوقب. نقروا عليها، وذهبوا إلى الترجمة الإنجليا، وسيتحدث، وسيترجم وطارق. سيداتي، سيداتي، سيداتي. سيداتي، سيداتي، سيداتي. سيداتي، سيداتي، سيداتي. سيداتي، سيداتي، سيداتي. سيداتي، سيداتي، سيداتي. سيداتي، سيداتي، سيداتي. سيداتي، سيداتي، سيداتي. سيداتي، سيداتي، سيداتي، سيداتي. سيداتي، سيداتي، سيداتي، سيداتي. سيداتي، سيداتي، سيداتي، سيداتي. سيداتي، سيداتي، سيداتي. سيداتي، سيداتي، سيداتي، سيداتي، سيداتي. تصورة كل ما يشاهدون سيقوم بتخلاص بشكل جديد ويطور الفرق العمل ويجهز المستخدمات ويجهز المستخدمات بشكل جديد العمل ويطور الفرق العمل ويطور المستخدمات وقد إفترأت مع رسال سواح وإرسلت بشكل جانيين قلتر قلسكس وإنقلت الأنالكتس من فوشس، طاوزي ومينيكس قلتر باسام وإنقلت الشيك هامت رايتفور قلتر في 2017 قد أخذت قلتر عدم طالب إنه مجموعة في المدينة وقلتر في دورام الإنفتر فهي محاولة العربية في تنمية جديدة أوروبا والجانب الإسلامية والجانب الإسلامية وفي المعارضة الأوراقية في أوروبا وفي الإسلامية الإسلامية وكما في إصلاقها وقد يكفي الأكثر من السبب في هذا الفيديو بفتاة أرابي كيف تقول؟ أرابي بشكل فريق وهذا هو جميل وردت ارابي وردت الفرجاء ألم ستوكل همام وسيطر على شاك حمد في الامر سنبدأ سنبدأ بسيطة على how we are going to manage this session كل من each of our yes are going to say a few an opening words for 5 to 7 minutes and then 3 إلى 5 5 to 10 3 5 minutes and then we will open the possibility for questions from our audience as for housekeeping we have an hour 75 minutes and the audience can ask the question through the Q&A this is being recorded the session is recorded and it will be broadcasted through youtube channel for London University as well as the shake side book awards welcome our esteemed guests we will start with the platform is all yours thank you very much and I would like to thank all of you and our esteemed colleagues that are attending with us this session and I would like to salute all our dear audience that are getting this moment with us this is confirmed that humanity is in general and that has connected to Arabic literature and culture occupies an important part of what we are talking about today because we are going to talk on how can Arabic literature and culture be a life beloved guest to other cultures capable of being part of an open interactive dialogue to introduce itself to other cultures in a way in a spirit of dialogue and discussion here an open spirit as we know Arabic culture previous times has achieved a lot of success in its relationship with other cultures but especially in translation regardless of how we view translation at the time and these efforts had major impact on with medieval Europe even with the different views on this topic how the transition happened and what is the importance of this transition however we are facing another new stage which is quite difficult and has a lot of challenge because there is this big question for Arabic culture was it able to really present itself on the global scene or is it still hesitant and on the side for example we can mention some translations as evidence that this culture has became part of other cultures which is in short this is a very small evidence because translation does not mean necessarily that this culture has reached to the main global culture body let's compare here a little bit let's say Latin American novels especially Marquez in specific has entered the global scene and other global cultures powerfully whether we're talking about magical realism or or either or however we call it it came with something new it went in powerfully and it became widespread we can argue that Arabic culture has that or something similar but we can say that has been able to venture strongly into Arabic into the global culture that would be an exaggeration for example the season of migration to the north at some point truth especially what we call the post colonialism theory it was able to be part of other languages so academy was very had a prominent role in this dialogue that became allowed this novel to be present strongly in English language departments in Western academia or academies so the question here how can how did and has spoke the season for the immigration to the north this is an important question how was he able to reach there and we are using a real issue here we have to remember that this novel at a time was absolutely at the right time for the post colonialism which means it came at the right time just like Edward Said's book in English about Orientalism this is an important chain link in the chain that crowned the events in the sixties April 1968 and May 1968 these important events that caused major disruption in academies and forced the review curriculum and to remove the old stuff so these are important historical stops and we have to take them and stations we have to take them into consideration when we really want to compare and we want to know about the causes and the horizons of we still have a little bit of time so I'm going to mention another example what are the other writings or books that have became part of other cultures 2001 nights of course but one of those but we have to question in order not to go too far into this would have 2001 nights be so widespread if it wasn't for translation and translate in a certain way according to certain climate so the translator was not just a medium but rather he was creative he was an author so sometimes when we just talk about the translators the translators authenticity has no meaning because if the translator wasn't as flexible it wouldn't have been able to be so widespread and so popular and that's why I mentioned in my first book it's which I also translated myself into Arabic titled falling into the circle of magic in the 18th and 19th centuries it became so widespread because of the first translation and this is going to be a main obstacle in the nature of the coming translator because Edward William Lane he did not focus and target the general audience but rather the middle class readers so he rewrote the texts on the works in a way that is tailored to them so there are different categories and different cultures we go back to the question that has been asked by Dr. Wenchen on targeting people that are outside the academies we have in the Arab world as well as Chinese cultures we have a lot of researchers that have worked outside the academic field for example in Iraq who introduced other books and tens of writers in المورد magazine had a lot of people that are not academics who had a role in creating culture so we have the following question can we expand a little bit and enter this massive and wide space outside the academic field absolutely we can do that we can achieve that role if we did some amendments in the in some of the understandings and the basics that were prevalent in academies and we worked hard to introduce it to the Arab to the general audience we tried hard we achieved some success but not to a great success so how what makes these cultures able to introduce itself to these wide spaces including the Arabic and global ones I'm probably out of time that's why I'm going to leave this for later Dr. Mohsen we still have we're going to continue the talk at some time Dr. Bassa the floor is yours sir I would like to share with you my my slides can you see the tpt first and foremost thank you very much for for inviting me to this important session that I'm going to benefit a lot from it and first I would like to congratulate our great teacher Mr. Mohsen for the award that you of course have you have you have earned it and of course other awards as well as well you should earn I have read some of the articles about whether in Arabic or English I have benefited a lot and I'm going to talk if I have the opportunity and to ask you some questions however I would like to thank as well in this occasion for the information that I benefited from by listening to you information that presented I have attended I have prepared a simple powerpoint the first image is in Arabic or in English however I'm going to talk in Chinese and I think Miss Oyang did well when she connected the two words humanities with Arabic and connecting the two words in the same context in the same place is important in my opinion why because we notice there's a major misunderstanding amongst people amongst foreigners as well as amongst Arabs and Muslims themselves this misunderstanding means that we won't mention Arabic culture or the Arabic person the last thing that would come to people's minds that this Arabic culture is connected to humanity even if any Arabic is asked and I've asked some Arab brothers what are the characteristics of Arabic Islamic culture very few would answer you that that one of its characteristics that it's a human culture which is due to the prevalent misunderstanding amongst foreigners as well as Arabs and Muslims themselves this misunderstanding is even found amongst Chinese that's why when Arabic humanity was mentioned in the same context the Chinese would always think that this is it's the culture of Islam as a religion or a certain of food or attire or dressing etc however I want to confirm that I do agree with the suggestion that by when there is humanity in the Arabic culture there is a humanitarian aspect or humanity aspect I'll start with the misunderstanding about Arabic Islamic culture this misunderstanding is from the Chinese view has been there for a long time and I would like to remind you with a story that happened with Kublaikan the first emperor in the Yuan Dynasty in the 14th century among among the Mongolian empire that was established in China and this paragraph for the Swedish Orientalist Tahson I told three of the Mongols it is said I tried to translate it into Arabic but its original form is in Chinese it is said that there is nothing in the Quran that the Quran permits the killing of servants of other gods than Allah so some Christians whispered it or told it to emperor Kublaikan so the emperor ordered some Muslims to be brought out of those so far of knowledge to magic he asked their elder is there anything in your holy book that really carries this meaning and he replied yes so Kublaikan said do you think that the Quran is God's book for you he said we have no doubt in that at all he said if God has commanded you to kill a polytheist why do you not obey his command I am a pagan and he replied the time has not yet come to kill them the emperor became angry saying but now is the time to kill you and he ordered his death at once he was not killed by the way why because some of the associates of emperor Ablai suggested he should not and asked him not to kill him and he he asked this elder to regret what he said and he said yes I regret and I made a mistake so there is a misunderstanding by this Muslim in Beijing this is the book for the Swedish orientalist I will tell you in a more contemporary manner some 70 years ago or rather some 90 years ago in 1929 or professor Abdul Rahman he was my professor and he passed away he was a muslim scholar and a historian specialized in Arabic history he published in 1929 in a newspaper at the time he thought a listener seek openness and renewal as for us muslims he is talking as being as Chinese Muslim we felt captives of conservatism and closure in education they seek renewal and reform to suit new conditions and individual personalities as for us we clunk to ratchet traditions and swam against the global tide in science they delve into science and innovate in its branches and fields to keep pace with the spirit of the age and the development of civilizations as for us we were content with legal sharia lessons and religious curricula ignoring all modern trends it's true that prayer and religious pillars and rituals are important duties for every muslim to adhere to and abide by but at the end of the day they are personal matters for a muslim and Islam cannot be limited to these matters only of course these negative phenomena that has been mentioned by Mr. Abdul Rahman are still they are still prevalent in the Chinese culture in China in the muslim culture in China this is Mr. he died at the age of 99 when he was young he studied in Al-Azhar university and his house turned into a museum at his hometown he has supervised translating the dawn of Islam and the dawn of Islam in nine big Chinese books efforts in Chinese cultural circles to remove misunderstandings and here I explain how did the Chinese since times old Chinese scholars since times old till this day to remove misunderstanding and highlight the human side of Islam and Arab culture I recall I mentioned here two examples only the first the movement the translation movement of Islamic heritage and culture in the 17th century by some of the muslims of China an example of them Liuzhe an Islamic scholar he is an inching in China he published a very important book in which he explains in Chinese and with confucius terms the principles of Islam however he made Islam more Chinese in a Chinese world and he gave a humanity aspect to Islam for example and I translated his famous sentence in his book those who believe in Islam it's just like a plan who has been faith he is he knows it has a lot of knowledge and act in happiness and vitality and follows his desire without trespassing the limits of religion he is always in the Bahá'í space from where does he get any confusion this is for Liuzhe and I recall two years ago when I talk about the efforts Muslim scholars that has explained the principles of Islam in Chinese for the Chinese people but there was a Chinese girl after the lecture after I read for her these sentences these paragraphs she was very happy and she said for the first time I hear that Islam has happiness and vitality has joy and vitality which means Liuzhe understood Islam in the spirit of humanity in the spirit of the age instead of a very solid and rigid understanding another example the reinterpretation and translation of the Holy Quran for example there is a very famous verse 6 in Al-kafirun oh disbelievers nor do you worship what I worship nor do I worship what you worship and you do not worship what I worship do you have your religion and I have my religion the most famous translation for the Chinese has been done by Mr.Mohammed Anaseen the late Mohammed who is of the same generation as Abdulrahman Nasser he worshiped not disbelievers those who don't believe in Islam as well as the last religion you have your religion and mine he did not translate literally you have what you did your outcome and I have what I what I did this translation was in the 80s of the last century however this this translation has been is trusted and successful however it cause some misunderstanding and some criticism by non-muslims in China they said those who don't disbelievers because we also don't believe in Islam these strong against disbelievers are we also pointed at us as well so how can we translate disbelievers we have to understand it and how can we translate you have your religion and I have mine for sure there are some researchers scholars and explainers of Islam of Quran like Al-Qurtubi that the real text the original text is open gives the impression that there is freedom in religion if we translate it the way Mr. Makina has translated you have you have what you did or your word and mine your outcome and mine which is a closed translation does not show that there is some tolerance by Islam and it allows freedom of religion so we have to reintroduce and re-translate okay okay now and now we move to Doctor Adam he has his own opening speech thank you very much I'm going to read what I wrote I want to begin by thanking and expressing my gratitude to Professor Wen Shen Oyang for her kind invitation and fellowship and more congratulations to our award winning professor the winner of Sheik Zayed who spread Arabic culture and he has previously published and is still publishing his research and knowledge and science in the Arab world to the sons of his language I am honored to be today among the respected senior professors that I have learned on their hands and read and followed their example this there is a question that comes to my mind after learning in English universities in the English speaking scientific world that includes university and scientific institutions around the world and impose the dominant scientific publishing language over the entire world the question is to the fullest extent it bears the relationship of the critic and the reader and the relationship to cultural production at the space of the imagined horizons to this extent I want to ask does this local Arab producer does he bear the translation and the fluctuations and how can we fulfill the commitment and desire for critical translation how can we draw for him and provide the appropriate attractive framework for him let me share with you today a simple vision of what Arabic culture criticism can be is globally oriented and effective in the near future the goal of critical translation is not just reading consumption or what is called the dissemination of science and the promotion of civilization that is diplomatic in date but rather a building of interactive, intellectual and cultural relation that are inter between critics and readers and note that in my words I have allocated the relationship of the critic to the reader instead of the relationship of the critic to the model or the artist and here we find one of the main problems we face in the project of producing cultural knowledge and criticism it is natural for the critic to reflect on the culture that surrounds him or what he studies systematically and that environment would be his cultural and intellectual laboratory and to find his audience there but is it permissible for this critic who is close to Arabic art to introduce it to a foreign reader through a different background different cultural backgrounds and a different language does this critic need support, encouragement and cooperative dialogue in order to dare to do this important cultural service that is credited to Arab people there is no doubt that this project is undergoing now and has been going on for a long time but it did not bring its victory but why expected victory yet why there are still linguistic, stylistic theoretical and most important formal chapters between Arab cultural criticism and advanced cultural criticism in the rest of the world let's move from the issue of product quality and to improving it whatever its quality the subjects is the same the program is one and on this subject I want to congratulate from the bottom of my heart the editorial team of the center or marqas magazine issued by the Abu Dhabi Center for Arabic Language cooperation with Brill Publishing this magazine is a very important endeavor and I wish the team the best of luck but me and my colleagues at the international academic journal called literatures of Middle Eastern literatures our case is different and it might be the opposite the other way around which is spreading knowledge about Arabic culture in English for the global academic context today I wanted to shed light on a cultural field that is different from the academic institution and its research and I mean here the international cultural sites and newspapers and magazines what does the Arabic indeed in order to descend on this important arena and succeed in it this enlightening writing activity relies on scientific research and specialized knowledge but its main goal is different it seeks to attract the attention of new readers and broaden the culture discourse these two scientific activities serve each other and ensure a future for knowledge production in Arabic even if the language learned in the first grade is English I hope to see workshops and discussions between Arab academics and critics of Arab culture that is directed globally so that both parties can benefit from communication training based on knowledge and experience and of course these critics are of Arab origin and roots and are capable to research and write in different languages and most importantly these critics should be young and women what is new about this initiative that I'm discussing what is new is the curriculum curriculum that is focused on building intellectual relationships between critics and their readers therefore these critics should focus on the culture composition at times and their times of leisure and their personal cultural interests the reader wants to share the life of the critic the reader requires the accounting the accounting of the critic's life and is happening what is the opinion of the critic about restaurants and amusement parks how he sees and what he takes from the culture and and what is the opinion of what is his opinion of the mixed immigrant cultures diversifying the patterns of Arab culture and marketing globally is an important and beneficial project which is about it's finally time to do it an extent of assigning foreigners to do such a role the young Arabic critic is doing the role and as to his own personal knowledge we can achieve this with the knowledge collaboration between these emerging critics and the expert advisors and academic coaches the potential benefits such an initiative are clear and numerous so I hope to invest in the critic in the creative young Arabic critics that have unique voices and to support them to raise the flag of culture Arabic of Arabic culture globally thank you very much Adam and we will see you in the next second round going back to Mr.Mohsen and we ask if he has a comment on what has been mentioned or I reply to anything he has heard from our other two hosts I do agree with Dr.Pasam's remarks and what has been suggested by Adam أهم الأشياء about the meaning of translation and delivering detailed information and understanding because we have to understand that the translator is an interpreter first which he might have tried or wrong. However, the remarks by Dr. Masam are beneficial. How can you translate in a specific way without taking into consideration that the text regardless of how stable it seems at a certain time it's changed in its understanding That's why it said in the Quran that God's words never end and never expires. It keeps on changing if they see what's this and this for example from one of the verses God's words is wider than the sea which means it is open to interpreting according to people their locations, their histories, etc. and thus a translator has to be totally aware of these issues to be able to reach these details because to make the translation itself open to interpreting and to different understanding instead of ending as Dr. Masam has noticed to a dead end because that would disturb Islam or Arab and Islamic culture as Mr. Adams remarks in regards to the critics they are true and correct first the critics ask to have the right healthy relation with the text and with culture in general so he has to reach through different channels that he has answered to reach these readers in one way or the other or to inform a certain number of readers there's a number of these critics they came with a very bad methodology that has been adopted from other languages chaotically in an unorganized manner and instead of achieving its main target the right relation with the audience it just deepened the whole and the gap and as we know that the French culture was not based on a right relation and that's why it was a literal translation and it has a lot of issues when it comes to novels and texts in poetry it was less because there are no French hypotheses on poetry except for what Alifater has discussed or suggested in addition to the lack of enough space for Arabic poetry to discuss these issues so most of these remarks by the young critics focused on novels and I doubt a lot that this was beneficial for readers sometimes yes it was beneficial if the translator or the critic is a well-versed in Arabic language and has dealt deeply with it then the writing will not have any issues however if he was not a first well-versed in Arabic and he did not specialize in it then he would end a lot of gibberish a lot of terminology that has no justification and would not benefit the text or the reader these are some of the issues that face the young reader that does not mean that we compliment the previous generation critic because the generation as we know they transform according to cultures and ages because and I recall there were certain trends prevailed I remember when I was teaching in Tunisia for example our brothers and sisters in Tunisia they used to use the Middle Eastern for example the Orient which means instead that not to confirm to a very rigid criticism in work which is a right expression but at the same time we should not run in the other direction and to push language into other dilemmas and issues real issues that face the critic and the reader and we have to work extensively on this to find the right critical language that has to do with the audience and benefiting them thank you very much Dr. Mohsen and now we go back to Dr. Bassam do you have any comment or a response thank you very much I would like to ask Dr. Mohsen Dr. Mohsen you mentioned in your in the beginning of your opening speech or of your talk translating one work from Arabic into another language that does not mean that necessarily that this work has become part of the mainstream of another language or another culture and since you are a bridge between two cultures the Arab and the Western and specifically American culture you lived in many Arabic countries and in the States for many years I would like to ask you and since you work in Arabic heritage to translate in the translations and the research of Arabic culture contemporary Arabic culture my question Arabic heritage and Arabic contemporary Arabic culture which one of them has a bigger presence in western societies in the States the United States is there is there prominent presence or contemporary Arabic culture or has it became part of the mainstream of American culture and the answer is I know so what are the hindrances at the obstacle thank you let's go back to the 18th century and the beginnings of the 19th century early 19th century the translations that have to do focused on heritage and heritage of course here is common folk heritage as well classical heritage or high quality what has been translated we know that the French in specific translated the Makamat of Al-Hariri and the Hamer for example translated the biography of Andor and others and when you when you read these translations and the openings first of all they did not become widespread except among certain people certain circles this is one thing even Al-Busayri but the translation of Al-Burda poem did not become widespread and popular for example even though حزن عطار has mentioned that some orientalists that were during where the Napoleon campaign mentioned this this is all good work however remember different tastes tractors biography did not succeed because it came from nomadism to other cultures they were civilized at the time urban at the time so it came with different tools and a different taste that is different from the prevalent taste at the time while 1001 night was a common folk taste however it was such another taste that they dealt with it that it's a unique and high text in a naive way amongst the why because it supported imagination and interrupted certain prevalent imaginations and it came at an age where they were looking for different ways for storytelling because storytelling was quite limited and impacted by a very rigid and harsh system in the nature of writing there are certain criteria to write and to compose and that's these harsh criteria led to a certain scarcity in the nature of these novels and even in their presence and writing them so if we compare that and what has happened you might say okay and say for example we know has read the translation of 1001 night and he says and he read the translation of classical Arabic poems which we call them and he copied that in his famous poetry his poem 60 years after however this is a very unique and an exception another prevailing rule it was not a widespread taste at all so did this change in contemporary times in modern times it changed in certain ways however these novels are poems that tickle the imagination if you remember the translation of Omar Khayyam's ربائيات became prevalent became widespread amongst a lot of cultures and highly esteemed authors in Europe because it tickled the imagination at the time so these issues are very important on how do these words become widespread does that mean that we invite to the sensationality now we have to understand the nature of the prevalent and and the translation would not reach the stagnancy did modern Arabic novels that has been translated did they that achieved awards that they have a lot of presence in the academic circles yes there are novels that has embraced certain curriculums that have been embraced by certain curriculums whether in English or in English but that does not mean that it became widely spread let's hear to Adam first and then we go back to the questions one last time or one more time Adam do you have any comment I don't have any comment but I have some questions from what has been said by the talkers speakers I want to ask Dr. Mohsen because he mentioned that we can achieve a quantum leap if we change certain concepts I want to know I want to know what are these concepts and how can we amend and change them to the better and also a different question Dr. Bassam on the view of the general Chinese culture and Chinese population the Arabic culture as it being an Islamic culture since due to your role in academia is our Arabic Islamic culture as it viewed as an official culture or a nationalist culture because when we describe Arabic culture as Islam culture which is a very important strategy to embrace different countries look at far away from one another with one threat with one criteria which is Islam characteristics rather which is Islam that's the Chinese society view the strategy of this explanation or understanding before we go back to Dr. Mohsen I want to ask a question myself we are here talking about academia going outside the academic shell to reach a wider audience and this and a bigger and wider audience which I believe has found everywhere including China, Asia South America, Africa etc so the question we have our direction is towards the west western Europe and north America we don't care much and we don't care and read much of the researchers that research that provide different understandings different concept, different ways different methodologies to understand Arabic culture or the Arabic historical texts so how can we as scholars and scientists that we know the ins and outs of research and the ins and outs of academic institutions how can we reach a place in which we can where researchers can collaborate from all over the world to write in different languages to help the spreading of the concept Arabic humanities I would like to ask a question about writing for example creative works that are being translated I know that creative works are being translated however critical works are not translated and are not used in academic books and are not used in other writings in certain platforms like social media platforms so is there any thoughts about this so we go back to Dr. Mohsen and he has received more than one question by all of us and then Dr.Bassam and then we go back to Dr.Adam the questions are always there in our minds on how to reach the audience in a more wide manner this is a difficult question it's not one of those easy questions to answer because an easy answer would be that social media would ease a lot of things this is one side which is true of course just as printing the printing industry has these things to serve the reader as well and the same thing now for the nature of social connection helps to spread unfortunately I'm not someone who really uses it I don't know how to use social media so sometimes I have people to help me in these things like my son for example I'll say that social media and youtube and others can be important when those to benefit the audience for the best interest of the year or to benefit the audience and they're going to be very beneficial what about the accountability of others, responsible of others like the critic and translator how can they reach this audience in one way or the other there are some of our colleagues that are specialized so that the translation being strictly limited by the text would not help in this relation and these are just other ways of translation however when they say that they are we are guardians on the text this is a bit of a lie it's actually a big lie because getting away from the text does not mean that you're guarding it when we are talking about the translator as an author like Galaan as a translator he was creative he innovated and was not far away from the text the percentage was less than 1% from the original text that's it nothing more yeah some things that it does not adhere to the general prevailing taste and of course if it wasn't for that he wouldn't have been so widespread and popular this is a study whole way for someone who has specialized in your orientalist works oriental works rather as for some literary people and writers authors has translated certain texts and they said this is the this is the detail particle how can you say that we have one text that is available Galaan's document or manuscript that they found that they brought it and there's Hanna Diab what Hanna Diab has been said has been rewrote nothing more so there's no text what came in the end of the 18th century and the beginning of the 19th century has been rewriting and different misunderstanding that that wrote from storytellers that there's no real ancient text all text that is written and available except for what has Galaan has provided and brought it to Europe this is the reality of the this is the reality so getting away from the text does not help it does not help the reader or serve the reader or the Arabic culture while an exceptional translator and here I go back to what Adam has said the young generation can help by how can we promote our dear professor has said how can we give some flexibility to the text instead of imprisoning it in a rigid form to give them a space some freedom to express in order for this expression to be able to have interpretation and to be popular other texts that are that are that are its popularity is a possibility absolutely we notice that at some point at some time at some point in time when certain schools of thoughts became prevalent in in the west in the us they embraced certain Arabic writings because it was limited because Shraiger for example brother Shraiger when they talk about Waiter they talked about him being an orientalist because he wrote about being so they how can he be at his old age because what has been stuck to a certain school of thought would not be able to get out of the culture has put itself inside while people in Kuwaita with great mindsets were able to achieve that and to be able to get to be any widespread great the widespread in cultures. Kuwaita as a lesson is a great understanding in the transition movement and the intermixing of cultures Doctor Massam and we don't have any time left a very fast I'll answer quickly and as for the question of Mr. Adam about the difference between Arabic culture and Islamic culture as a terminology in China I believe the Chinese populist cannot differentiate they intermix as I just told you a short while ago when they when Arabic culture was mentioned to them they thought that it was Islamic culture that's what came to their mind as for specialists they know they choose which terminology and which especially is better for example the book of the dawn of Islam and the morning of Islam and the noon of Islam when it was translated into Chinese and a professor now did not translate it literally but he took 8 books and he had unified under a unified title the history of the Arabic Islamic culture and at the beginning he explained why did he choose this term first the history of Arabic culture Arabic culture is it enough? he said it's not enough because he has contributed for the creativity of this culture were not Arabs versions of other people and other nationalities so for some people they have a hard time differentiating some translate for example Arabic philosophy Islam philosophy but I to tilt towards Arabic culture is more detail or more accurate because we cannot say Islamic culture or literature or Islam physics it does not make sense but Arab physics it makes sense because Arabs contribute that because is there Christian physics and Buddhist physics I have my opinion however I don't have the time now to express it as for Dr. Oyan there are two parts first how can we deliver our scientific production our research production and works to the audience in short Adonis's success I translated some of Adonis's works into Chinese and Adonis achieved great success in China and he went into the heart of Chinese culture and it has been printed tens of times the success of Adonis in China has many reasons one reason has to do with his poetry and his mind his thinking but there are external factors first he caused a major storm in China every time he comes to China there was a lot of global coverage so most people know about Adonis and he is he is sharp of tongue funny always talks in a nice way and he has his own charisma as it's said this is first every visit he got to know the greatest poets critics and authors in China and they held meetings with Oyang the winner of the Chinese Nobel Nobel Awards in Chinese Literature and other poets that's why he became famous among these circles so according to the Chinese experience the exchange with the elite the cream of the Chinese literature are some of the necessities for the success of any author or researcher in China coming to China as for the exchange of information between researchers this question has to be strengthened in the future and here I invite Miss Oyang to visit China again and I invite Mr. Mohsen and Mr. Adam to visit China next year or in the coming years thank you very much thank you very much Doctor Adam Adam is enough thank you of course the academics is a talk about how we can get out of the academy as institutions simply because we don't have the required experience none of the academics have the experience to make this speech popular outside on social media platforms and other websites or spaces this is an important project that we all should contribute to and to enrich the knowledge and to raise a generation of young critics critics that have unique voices unique colorful personalities that are out there the difference between a critic and a researcher and this is not maybe the truth the research might seem neutral while the critic is not neutral by nature he wants to hold an interactive relationship between the reader and the critic so if we use Arabic criticism or critics in other languages this will benefit a lot of Arabic works in the global market because at the end of the day we talk about a cultural market and that's it thank you very much we have 5 minutes left so we can take a question or questions from the audience you can ask your questions through the Q&A in writing these in English Arabic or even Chinese and I will translate the Chinese questions you have a question from one of our audience is it possible to ask for a professor's Talib's written presentation I can send it by email I'll take the name and I'll send it to him so those who have requested it should write down their email I don't know where are there any other questions any other questions and thus since you don't have other questions okay Adam please you have a comment no I just wanted to to comment simply one of the requests to become to expect and to interact more with culture and criticism criticism works that have been written about Arabic culture or Islam whether in old times and new times through other languages we have to archive it there is a lot of works that are published on magazines and on the internet that are are not available to critics and researchers I believe that this is a project this is a mission and it's a major project we have to collaborate on it all of us do we have any other questions ladies and gentlemen and thus we are happy and relaxed I have a question there is a question I am interested in interpreting translation however can I take it and reach to cultural western and eastern cultural means outside of our east is there anyone who can answer this question so she is interested in interpreting translation however how can I reach with it to publishing means outside of our east unfortunately I don't know how so she is interested in interpreting translation however how can I reach with it to because outside she is asking outside the far east I am inside the far east I don't know how to answer that this is an answer that requires going beyond the fast east translating into which language English, French or Chinese oh outside outside the Middle East sorry I know that there is a Korean publishing house that publishes different translations however I forgot its address so are there any questions other questions okay so we are it is possible into English into English China Chinese publishing houses publish in English isn't that the case not a lot publishing Chinese houses that publish in other languages are not a lot most of them of course publish in Chinese but there are some programs translation programs that are collaborative work and some publishing houses in China publishes Arabic works as well Arabic books however in general this is a project that are supported by the government Adam no thank you I believe we took more than our time so we thank you you have honored us with your presence you have enlightened us and I hope to see you soon in Beijing that's willing in next year thank you very much everyone thank you I hope to host you here in China in Beijing we accepted your invitation