The untapped potential of Arab cultural centres

Among the most prominent examples, according to Dr Moussa Ben Kacir of the University of Constantine III in Algeria, are the Centre for Arab Studies at the University of Coimbra in Portugal, the Arab Institute in Milan, the Institute for Arabic Language in Germany, and the Arab British Centre. The latter places cultural engagement at the forefront and deliberately steers clear of political or sectarian affiliations.

The Arab poet and publisher Badr Al-Suwaity, based in Germany, says he has found it difficult to engage Arab cultural centres across Europe, but says some institutions have successfully adopted meaningful cultural initiatives, supported writers, and promoted greater understanding between cultures. For him, the events that resonate most with European audiences are those that explore Arab realities through literature, intellectual thought, civilisation, and universal questions of the human condition.

The Syrian novelist Thaer Al-Nashef, based in Austria, thinks Austrians have a strong curiosity about Arab culture, but notes the continued gap between Arab and European cultural spheres, a divide evident in the limited translation of Arab literary events. He sees the role of Arab culture centres as meaningful yet limited, because European audiences are still influenced by narratives circulated through Western media.

Links to Russia

Relations between Russia and the Islamic world, which date back to the Abbasid period (750-1258), have been marked by diplomatic contact and journeys that shaped mutual understanding. Pilgrimage routes contributed to early knowledge of Arab lands, while the expedition of the traveller Ahmad ibn Fadlan to the Volga Bulgars in the early 10th century remains a milestone in cross-cultural exchange.

In later centuries, Arab scholars enriched the Russian intellectual landscape, among them Sheikh Muhammad Ayyad Al-Tantawi of Egypt (who taught at St Petersburg University), Ahmad Hussein Al-Makki of Mecca (who taught at Kazan University from 1825), and the Palestinian scholars Bandali Jawzi and Kulthum Odeh.

Yet today, the Arab cultural presence in Russia is limited. Palestinian journalist Raed Jabr, based in Moscow, notes that Russia has not developed a substantial Arab cultural or diasporic experience akin to that found in Europe because historically, Russia has not been a primary destination for Arab migration or refuge, especially during the Soviet era, when priority was given to ideological export rather than cultural integration.

Following the collapse of the Soviet Union, efforts were made to revive Arab and Russian cultural exchange, and some initiatives emerged, such as a cultural salon formed by Arab intellectuals whose earlier political affiliations had tied them to Russia. Jabr says these were short-lived, but interest in Arab culture has not completely faded, and recent years have seen initiatives such as the first Palestinian film festival in Russia and big events for World Arabic Language Day.

Mahmoud Al-Hamza, a Syrian and Russian academic, says cultural activity directed toward Russian audiences is very limited. He recalls a period when a Saudi school in Moscow operated a visible cultural programme, but this was discontinued. Al-Hamza notes that the Soviet period saw a significant volume of Arabic works translated into Russian, but translation in the other direction remains scarce.

He also highlights a marked absence of enduring Arab cultural platforms in Russia today. In his view, Russia's cultural outlook increasingly shows interest in the Arab and Islamic East, although a reciprocal, strategic orientation from Arab countries toward Russia is still largely absent.

China's distinctive place

China has long held a distinctive place in the imagination of Arab and Muslim scholars, thinkers, and travellers. Across the centuries, it attracted Arab merchants, adventurers, and intellectuals alike. During the early Islamic period, many Muslims journeyed east, with some integrating into Chinese society and entering state service as early as the first Abbasid era. The Silk Road was a vital artery linking cultures from the Mediterranean to the South China Sea, principally through trade.

Today, there is only a modest Arab cultural presence in China, especially when compared to the scale and influence of Western institutions. Arab cultural centres operate with a narrower scope, typically focusing on the heritage of individual states rather than presenting a collective or dynamic cultural presence. Prof. Saeed Jamal al-Din Maing Jhe at Sun Yat-sen University attributes this lack of Arab presence to limited outreach and resources, which hamper efforts to present a balanced, representative image of Arab culture to Chinese audiences.

Despite the long history of amicable relations—attested by travellers such as Sulayman the Merchant and Ibn Battuta—many experts believe that Arab cultural centres are merely introductory showcases, establishing no academic and knowledge-based partnerships with Chinese universities and institutions that could foster understanding.

Supporting this view, Prof. Shui Qing Guo, a Chinese translator and specialist in Arab and Islamic studies, thinks Arab cultural centres have not actively engaged with Arabic language and cultural institutes across China, nor have they established meaningful links with wider Chinese society. As a result, he questions whether these centres have successfully conveyed a well-rounded image of Arab civilisation to the public.

Regarding the transition from occasional cultural events to long-term academic collaboration, Prof. Maing Jhe explains that, to date, Arab cultural centres have not established deep, joint research initiatives with Chinese universities, nor have they implemented consistent programmes for knowledge exchange.

Only a few Arab cultural centres operate in China, and these are usually affiliated with Arab embassies. Their programming is limited, often focused on protocol, receptions, and occasional events, rather than consistent public engagement. Among the main challenges, Prof. Maing Jhe highlights limited financial support, language barriers, a lack of quality translated material, and weak promotional strategies.

He suggests building partnerships with the private sector, investing in digital content tailored to Chinese users, and training specialists with a deep understanding of Chinese culture. He further recommends establishing joint programmes with dynamic Chinese institutions, creating research chairs at universities, engaging younger generations through scholarships and exchange schemes, and using digital tools to reach audiences beyond traditional cultural elites.

Prof. Shui Qing Guo suggests a complete overhaul of these centres, encompassing both their operational models and strategic goals. He highlights the League of Arab States' lack of an active role in China. Introducing the Chinese public to major issues, such as the Palestinian cause, should not fall to individual states alone, he says, but should be embraced as a collective Arab responsibility. By adopting new methods suited to today's preferred communications, he believes  Arab culture can move closer to Chinese society, particularly its younger generations.

Ties to India

Arab-Indian relations stretch back to antiquity. For centuries, maritime routes and mercantile voyages connected the Arab world with the Indian subcontinent, creating a solid foundation for cultural and civilisational exchange. Over time, various efforts emerged to bring Hindu and Islamic thought into conversation, and forms of cultural interweaving took shape in several Indian cities.

Today, Indian academic institutions are widely viewed as vital bridges for scholarly cooperation with the Arab world. Nishad Ali Al-Wafi at Jamal Mohamed College describes these cultural and academic ties as both close and productive, highlighting constructive collaboration between Indian institutions and Arab cultural centres, particularly in Arabic language teaching and the study of Arab literature and culture across India.

Similarly, Prof. N. Shamnadh at the University of Kerala notes that Arab institutions have helped expand Arabic language education among Indian citizens, an interest that stems from the long-standing historical relationship between the two regions, which helped establish Arabic as a respected language of scholarship and culture. He points to examples such as the 'Hamza' academic testing programme, affiliated with the King Salman Global Academy for Arabic Language, along with scholarship opportunities offered at Saudi universities.

Despite these advances, Shamnadh says Arab cultural centres in India have not yet fully embraced their role as intermediaries capable of transmitting Arab culture and thought to a wider audience. He proposes establishing long-term partnerships with Arab universities and research centres, diversifying programming to include scientific, literary, and artistic exhibitions, and using bilingual digital platforms to facilitate direct communication with the public.

Al-Wafi emphasises the importance of sustained funding and deeper institutional engagement, and calls for specialised workshops to help Indian writers publish in Arab countries, thereby fostering reciprocal intellectual exchange. Taken together, expert assessments suggest that while the Arab cultural landscape in India holds considerable promise, better financing and organisation are required if these institutions are to evolve into meaningful soft-power platforms.

Collaborating in Canada

Across Canada, several informal institutions dedicated to Arab culture have emerged, often initiated by individuals or small collectives. Do they foster genuine cultural dialogue between Arabs and Western societies, or bridge divides in meaningful ways? Syrian-Canadian writer and novelist Abdul Rahman Matar, who founded the Al-Nawras Cultural Forum in Toronto, says the results largely positive, but identifies engagement with Western public cultural institutions as one of the primary obstacles, noting cumbersome bureaucracy that complicates efforts to establish effective partnerships.

He says public and easily accessible activities tend to attract the greatest participation from Canadian audiences, with seasonal multicultural festivals, film screenings, and musical performances held in open spaces being particularly well received. Programmes conducted in collaboration with writers and artists from diverse backgrounds and delivered bilingually in Arabic and either English or French also present Arab culture in a way that feels inclusive and immediate.

The strength of these cultural centres lies in their collections of Arabic literature and in educational initiatives that showcase the contributions of Arab civilisation to global intellectual heritage. Evaluating their broader impact on Western perceptions of the Arab world, Matar says it can be subtle but meaningful, acknowledging from his own experience that cultural efforts can produce influence, often indirectly and over time. Such initiatives offer individuals the chance for Canadians to encounter Arab voices, literature, and music in a personal and lasting manner.

These centres have helped create spaces for Western audiences to engage with Arab cultural traditions, fostering growing interest in Arabic language and literature within Canadian cultural programmes. But efforts to challenge entrenched stereotypes cannot rely solely on isolated activities or the dedication of small groups, says Matar. Achieving real transformation requires sustained, coordinated institutional work on a broader and more effective scale.