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Amid a wave of Israeli air strikes that have killed hundreds and displaced roughly 20 % of Lebanon’s population from the south, Lebanese banker Antoun Sehnaoui attracted fierce criticism after being publicly praised for his pro‑Israel activities. Sehnaoui, who chairs Societe Generale de Banque au Liban (SGBL), attended an event at the United States Holocaust Memorial Museum – a venue he has financially supported. The commendation came from Morgan Ortagus, the U.S. Middle‑East envoy who, according to reports, is also Sehnaoui’s romantic partner. Ortagus framed support for Israel as a matter of "moral clarity", even when it entails personal risk. She highlighted Sehnaoui’s funding of a U.S.–Israeli opera project, noting that such transactions are technically illegal in Lebanon under the country’s ban on dealings with Israeli entities. Describing the banker’s lineage, Ortagus said he hails from generations of "committed Lebanese Christian Zionists" and that his family has been "trained to support the State of Israel and the Jewish people." She also referenced his father, Nabil Sehnaoui, a principal backer of the Lebanese Forces militia, which allied with Israel during the 1982 invasion and was implicated in the Sabra‑Shatila massacres. The timing of the endorsement proved especially contentious. Since mid‑March, Israel has been accused of employing a “quadruple‑tap” bombing technique designed to maximise civilian casualties, and more than a million southerners have fled their homes, deepening sectarian tensions. Lebanese social‑media users reacted with outrage, calling for Sehnaoui’s imprisonment, accusing him of betraying his nation, and even alleging he had converted to Judaism. One commentator, academic Makram Rabah, argued that while a museum visit should not be controversial, the overt support for Israel amid a fragile ceasefire is. Ortagus’s own record – marked by staunch opposition to Hezbollah and open advocacy for Israel since her appointment in April 2025 – has already drawn scrutiny over her suitability as a neutral broker in the region. Beyond the political backlash, Sehnaoui faces serious legal challenges. Lebanese prosecutors have filed money‑laundering charges against him and SGBL, alleging illicit currency‑trading activities that exacerbated the country’s financial crisis that began in 2019. The bank denies any wrongdoing. In the United States, a 2020 civil lawsuit filed by families of Hezbollah‑linked attack victims accuses SGBL of providing material support to the militant group – a claim the bank also rejects. Lebanese MP Paula Yacoubian warned that Sehnaoui’s recent maneuvers appear designed to secure personal immunity in exchange for facilitating Israel‑Lebanon normalisation, rather than delivering tangible benefits such as the safe return of displaced residents. While the controversy rages, a tenuous ceasefire has allowed tens of thousands of residents to return to the devastated south, many seeking the remains of loved ones or assessing the damage to their homes.

Moya Brennan's voice was a remarkable instrument that captivated audiences worldwide, particularly with Clannad's hit song Theme from Harry's Game, which reached No 5 in the charts in 1982, sung in Irish Gaelic.Her distinctive voice, described as light as a leaf, provided a sacred counterpoint to the band's layered harmonies and Prophet 5 synthesiser sounds, guiding them to new musical territories.Brennan's impact extended beyond music, influencing the transportive possibilities of traditional music in film and TV soundtracks, including Robin of Sherwood, Titanic, and the King Arthur film adaptation.Her singing and harp-playing, nurtured in her parents' remote tavern in County Donegal, formed the foundation of Clannad's unique sound, characterised by 'blood harmony' with her siblings and uncles.Brennan's legacy paved the way for global success of artists like Enya and influenced Kate Bush's The Ninth Wave and The Beloved's The Sun Rising.Throughout her career, Brennan collaborated with various artists, including Bono, Bruce Hornsby, and the Blue Nile, and continued to perform and record music until her terminal diagnosis with pulmonary fibrosis.Her final performance, an a cappella rendition of Clannad's Gaoth Barra Na dTonn on a RTÉ show, was profoundly moving, showcasing her enduring spirit and vocal talent.

The V&A; East museum in east London has finally opened its doors, offering a diverse and rich collection that celebrates art, design, and culture from around the world. Outside the museum, a five-meter-tall sculpture by Thomas J Price stands as a generic representation of east London youth, sparking concerns about the homogenization of individuality.Upon entering the museum, visitors are greeted with a delightful gallery showcasing items from the new museum's collection. A constructivist rug by Eileen Gray complements Derek Jarman's punk set designs and costumes by Vivienne Westwood and Rei Kawakubo. Althea McNish's glorious printed fabrics take center stage, demonstrating how a designer working within mass production infrastructures can have a profound influence on post-war Britain's look.The museum's collection explores themes of colonial expansion, imperial violence, and the integration of art into everyday life. A display on William Morris's connection to nearby Walthamstow highlights the importance of pegging objects to their place of production. A sinuous wooden armchair by Alvar Aalto and a talismanic shirt inscribed with the Qur'an showcase how everyday items can be invested with restorative properties.The museum's curatorial strategy encourages visitors to choose their own route and make their own connections. The inaugural temporary exhibition, 'The Music Is Black: A British Story', uses headphones with a sensor to guide visitors through a labyrinth of videos, costumes, sculptures, and photographs chronicling Black British music.

“You can be the thickest bloke and still think you know more about football than a woman,” declares Jo, a Newcastle supporter, in the opening section of the Away From Home: The Untold Stories of Women Football Fans exhibition. The line sets the tone for a showcase that confronts the stereotype that only men can truly understand the game.Curated by Professor Stacey Pope, a leading sociologist of women’s football, and Durham University’s David Wright, the exhibition occupies the Beacon of Light pop‑up beside Sunderland’s Stadium of Light. It chronicles the presence of women on the terraces of the North‑East since the 1950s, using archival footage, hand‑sewn silk scarves and newly commissioned soundscapes to recreate match‑day rituals.The display is anchored by 22 recorded interviews with Newcastle and Sunderland fans, complemented by a broader research base of 200 interviews conducted over two decades. Pope notes that while the last thirty years have seen a “feminisation of sports fandom,” true gender parity remains elusive.Recent data underscore the exhibition’s relevance. In a survey of 2,000 male fans, three‑quarters expressed overt or covert misogynistic attitudes toward women in football. Moreover, the anti‑racism charity Kick It Out reported that sexist incidents at matches have doubled from the start of the season to the end of February compared with the previous campaign.Beyond statistics, the exhibition explores structural barriers: stadium designs that prioritize male comfort, safety concerns on public transport, and societal expectations that push women out of the stands after marriage or motherhood. As Pope explains, “football is sexist, what do you expect?” – a reality the exhibit seeks to expose and challenge.Visitors can experience mixed‑media installations that blend personal anecdotes with broader themes of loss, renewal, and the collective euphoria of a match. One soundscape, for example, transforms complaints of cold, mud, and hunger into the roar of a crowd as the game begins, illustrating how football has resonated with women for generations.The exhibition runs until the end of the season and is also available online for a wider audience.

Senator Bernie Sanders used a Manhattan rally on Sunday to issue a stark warning: “the worst is yet to come” for the U.S. economy unless workers confront a ruling class of billionaires. Sharing the stage with New York City mayor Zohran Mamdani, the two leaders announced the launch of Union Now, a nationwide drive to boost union density and provide resources for organizing and strikes. Sanders singled out high‑profile billionaires – Elon Musk (Tesla, SpaceX), Jeff Bezos (Amazon), and President Donald Trump – as the architects of a looming crisis. He warned that Musk’s push for robotics and AI, coupled with Bezos’s recent pledge to raise $100 billion for buying and automating manufacturing firms, threatens to replace human labor on a massive scale. “Unless we fundamentally transform our economic and political systems, the worst is yet to come,” Sanders declared, emphasizing that increasing union membership is the most effective tool to tackle income inequality. Mamdani echoed the sentiment, noting that artificial intelligence is “coming for human jobs” and that worker protections are eroding. He pledged his administration’s support for Union Now, describing the effort as essential for safeguarding workers’ rights. Data presented at the rally underscored the scale of wealth concentration: in 2025, 938 U.S. billionaires saw their net worth rise by $1.5 trillion, while Musk alone possesses more wealth than the bottom 53 % of Americans. Sanders painted the billionaire class as “extremely greedy” and likened their self‑perception to 19th‑century monarchs who believe they have a divine right to rule. He warned that their unchecked influence could leave future generations without a safety net. Highlighting a recent political victory, Sanders cited Mamdani’s mayoral win as proof that ordinary people can defeat billionaire‑backed opposition. He warned that if the current trajectory continues, “fewer people will have more wealth and power, democracy will be undermined, and workers will be left with no recourse.” Closing his speech, Sanders urged unity: “If we stand together and fight for a government that works for all of us, there is nothing we cannot accomplish.”

In the quiet town of Iseyin, about 200 km north‑west of Lagos, shaded courtyards and narrow lanes have become the beating heart of Nigeria’s iconic aso‑oke textile industry. Under makeshift sheds, weavers operate wooden looms that have remained largely unchanged for generations. Recent years have seen a surge in demand for the thick, multicoloured fabric, driven by the Nigerian diaspora and an expanding international appetite for African fashion. Yet the craftsmen and women of Iseyin staunchly oppose the introduction of machines, arguing that the hand‑woven process is essential to the cloth’s distinctive texture and cultural value. The craft now serves as an economic lifeline. Young Nigerians—including university graduates—are flocking to Iseyin to learn the trade, attracted by the promise of a steady income. One such convert, Waliu Fransisco, abandoned a career as a Lagos nightclub singer a decade ago to master the loom. At 34, he says, “I now earn a decent living from weaving aso‑oke and I’m satisfied.” Aso‑oke, literally meaning “cloth from the up‑country,” has become a staple in Nigeria’s fashion scene, appearing in ceremonial attire, contemporary streetwear, and even high‑profile outfits such as the wrapper and shawl worn by Meghan Markle during her 2024 visit to Nigeria with Prince Harry. Traditionally, the fabric was produced from locally sourced cotton or silk, with threads hand‑spun, dyed, and woven in limited colour palettes. Today, most weavers use loom‑ready yarns imported primarily from China, allowing for a broader spectrum of hues while preserving the labor‑intensive hand‑weaving technique. Each loom requires meticulous arrangement of narrow, tightly patterned strips that are later sewn together to form the wider cloth used for garments and accessories. “This is what Iseyin is known for,” says 35‑year‑old weaver Kareem Adeola, echoing the sentiment of a community that views the craft as a direct inheritance from its forebears. As global fashion houses and consumers continue to seek authentic African textiles, the artisans of Iseyin stand at the crossroads of tradition and market opportunity, proving that cultural heritage can thrive alongside modern demand.

Asha Bhosle, the iconic voice of Bollywood for over seven decades, has died at age 92 in Mumbai, according to her family. The two‑time Grammy nominee passed away on Sunday at Breach Candy Hospital, where she had been admitted for "extreme exhaustion" and a chest infection. Her son, Anand Bhosle, confirmed the news to reporters, stating, "My mother passed away today. Her last rites will be held tomorrow at Shivaji Park in Mumbai." Throughout her prolific career, Bhosle recorded more than 12,000 songs in multiple Indian languages, shaping the soundscape of Bollywood cinema from the 1970s through the 1980s and beyond. Prime Minister Narendra Modi expressed his sorrow, describing himself as "deeply saddened" by the loss of a cultural legend whose music resonated across generations. The nation now prepares to bid farewell to a figure whose contributions to Indian music remain unparalleled, with funeral services set for Shivaji Park, a venue symbolic of her enduring legacy.

Asha Bhosle, the iconic voice of Bollywood, passed away at age 92 after being hospitalized in Mumbai with severe exhaustion and a chest infection, her family confirmed.Her son, Anand Bhosle, told reporters that his mother died on Sunday and that her last rites would be performed the following day at Shivaji Park in Mumbai.Over a career that stretched across nearly eight decades, Bhosle recorded more than 12,000 songs, pioneering cabaret and Western‑influenced styles that broadened the sonic palette of Indian cinema.India’s Prime Minister Narendra Modi expressed deep sorrow, noting that her "extraordinary musical journey" enriched the nation’s cultural heritage and will continue to inspire future generations.Born on 8 September 1933 into a musical family, she was the younger sister of the celebrated vocalist Lata Mangeshkar, often referred to as “India’s nightingale.” While comparisons were inevitable, Bhosle forged a distinct path, embracing genres from pop to folk.Her early years were marked by hardship, including a turbulent marriage at the age of 16, yet she rose to become one of Indian cinema’s most versatile singers, earning the prestigious Dadasaheb Phalke Award in 2000 and receiving two Grammy nominations.Even in her later years, Bhosle remained artistically active, collaborating with the British virtual band Gorillaz on their album The Mountain, demonstrating her enduring global appeal.Beyond music, she pursued a passion for cuisine, establishing the Asha’s restaurant chain in Dubai and the United Kingdom, further cementing her status as a cultural entrepreneur.Agence France‑Presse and Associated Press contributed to this report.

Zappa Montag walks through a 76‑hectare (189‑acre) forest of redwoods, madrones and oaks that he co‑manages with five other Black residents at Black to the Land in Boonville, California. Powered by solar panels and supplied by a well, the off‑grid ecovillage embodies Montag’s goal to “reverse‑gentrify the country” by creating a self‑sufficient sanctuary for Black people. Intentional communities—small groups united by shared values—have long served Black and Indigenous peoples, ranging from urban co‑housing to rural ecovillages. In the post‑slavery era, tightly knit Black networks relied on mutual aid for business and farming, a tradition that is resurfacing in places like Alabama, Massachusetts and California as a way to revive ancestral agricultural knowledge. Montag and his daughter Bibi Sarai first imagined Black to the Land in 2015, frustrated by the rapid gentrification of Oakland. After a 2021 introduction to the declining Emerald Earth Sanctuary in Mendocino County, the nonprofit transferred stewardship of the property to their group through a verbal and written agreement. Montag describes the hand‑over as a form of reparations—instead of cash, they invest time learning land stewardship. Tragedy struck in February 2023 when Bibi Sarai died unexpectedly. Yet, reports that visitors felt uplifted after summer stays convinced Montag to stay permanently, turning grief into a catalyst for the community’s growth. Today, the community—members ranging from their late 20s to mid‑50s—funds land maintenance through grants, workshops and fundraising. They host classes on building, gardening and foraging, while some members work remotely to cover personal expenses. African plant‑medicine practitioners prepare herbal remedies, and a partnership with Ghanaian ecovillage leaders introduces natural‑building techniques. In addition to cultivating vegetables, the residents construct clay dwellings, practice yoga, and collectively manage chores such as fire‑wood gathering and trench‑building to prevent driveway flooding. Self‑reliance is the guiding principle, especially amid today’s economic uncertainty. The BIPOC Intentional Community Council, founded in 2020, supports Black and brown groups in establishing similar settlements by providing funding, nonprofit‑formation workshops and land‑trust guidance. Board member Crystal Byrd Farmer notes a growing “back‑to‑the‑land” movement as people seek rural roots. While mainstream media sometimes label intentional communities as radical, Farmer argues they echo millennial human practices of mutual support. Most U.S. intentional communities remain majority‑white due to historic capital access, leaving people of color to feel culturally alienated in those spaces. In Alabama, the Ekvn‑Yefolecv ecovillage—run by Indigenous Maskoke families—reclaimed 3,105 hectares (7,674 acres) of ancestral land. Governed matriarchally, residents speak their language daily, practice traditional foraging, reintroduce buffalo and sturgeon, and share land title, offering a model of ecological sustainability and cultural preservation. Massachusetts hosts the Solidarity Arts & Education Decolonial Initiatives (SAEDi) collective, a communal home for women of color that blends art, food sovereignty and reparations work. Rent is adjusted to ability, and members contribute childcare, meals and chores. Plans include a garden, orchard, and a “green residency” program that will archive elders’ agricultural stories online, aiming to boost security for immigrant families amid rising xenophobia. The modern roots of Black intentional living trace back to 1969’s New Communities in Georgia, a civil‑rights‑era farming settlement that pioneered the nation’s first community land trust. Although federal opposition led to its collapse, a 2009 $12 million settlement acknowledged USDA discrimination. Today, the organization runs workshops on land stewardship and mentors new generations of Black farmers. For Montag, the land also serves as a personal memorial. A clay bench honors his late daughter Bibi Sarai, allowing him to “connect with humanity” and keep her spirit alive. Future plans include grief‑focused rituals and a memorial garden, underscoring the belief that joy and healing are essential components of communal living. Increased security and safety Marginalized groups view intentional communities as safe havens for preserving cultural practices and passing knowledge to youth. Elders’ expertise is documented for future generations, reinforcing resilience against systemic oppression. Empowering collective action From the civil‑rights farms of Georgia to contemporary ecovillages in California and Alabama, these settlements illustrate how shared land ownership, communal labor and cultural affirmation can counter gentrification, foster economic independence, and nurture intergenerational healing.