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Showing posts with label Globalization. Show all posts
Showing posts with label Globalization. Show all posts

Noam Chomsky: Truth to power

Often dubbed one of the world’s most important intellectuals and its leading public dissident, Noam Chomsky was for years among the top 10 most quoted academics on the planet, edged out only by William Shakespeare, Karl Marx, Aristotle.

  1. Noam Chomsky on Speaking the Truth - YouTube

    www.youtube.com/watch?v=Q0axrjR5rMw
    Noam Chomsky talks about the idea of "speakingtruth to power". Excerpt from "Power and Terror" (2002). Chomsky elaborated on this point in  ...
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An unrelenting critic of U.S. foreign policy since the 1960s, much of his intellectual life has been spent stripping away what he calls America’s “flattering self-image” and the layers of self-justification and propaganda he says it uses to mask its naked pursuit of power and profit around the world.
Now aged 85, Chomsky is still in demand across the world as a public speaker. He maintains a punishing work schedule that requires him to write, lecture and personally answer thousands of emails that flood into his account every week. He is professor emeritus of linguistics and philosophy at the Massachusetts Institute of Technology in Cambridge, where he has been based for nearly 60 years.
Chomsky will make a rare trip to Tokyo in March, where he is scheduled to give two lectures at Sophia University. Among the themes he will discuss are conceptions of the common good, one deriving from classical liberalism, the other from neoliberal globalization that he predicts will lead to disaster very soon if not radically modified.
“That gives the answer to the question posed in the title of the talk: ‘Capitalist Democracy and the Prospects for Survival,’ ” he says. “The quick answer is ‘dim.’ ”
Tell us about your connections to Japan.
I’ve been interested in Japan since the 1930s, when I read about Japan’s vicious crimes in Manchuria and China. In the early 1940s, as a young teenager, I was utterly appalled by the racist and jingoist hysteria of the anti-Japanese propaganda. The Germans were evil, but treated with some respect: They were, after all, blond Aryan types, just like our imaginary self-image. Japanese were mere vermin, to be crushed like ants. Enough was reported about the firebombing of cities in Japan to recognize that major war crimes were underway, worse in many ways than the atom bombs.
I heard a story once that you were so appalled by the bombing of Hiroshima and the reaction of Americans that you had to go off and mourn alone . . .
Yes. On Aug. 6, 1945, I was at a summer camp for children when the atomic bombing of Hiroshima was announced over the public address system. Everyone listened, and then at once went on to their next activity: baseball, swimming, et cetera. Not a comment. I was practically speechless with shock, both at the horrifying events and at the null reaction. So what? More Japs incinerated. And since we have the bomb and no one else does, great; we can rule the world and everyone will be happy.
I followed the postwar settlement with considerable disgust as well. I didn’t know then what I do now, of course, but enough information was available to undermine the patriotic fairy tale.
My first trip to Japan was with my wife and children 50 years ago. It was linguistics, purely, though on my own I met with people from Beheiren (Citizen’s League for Peace in Vietnam). I’ve returned a number of times since, always to study linguistics. I was quite struck by the fact that Japan is the only country I visited — and there were many — where talks and interviews focused solely on linguistics and related matters, even while the world was burning.
You arrive in Japan at a possibly defining moment: the government is preparing to launch a major challenge to the nation’s six-decade pacifist stance, arguing that it must be “more flexible” in responding to external threats; relations with China and Korea have turned toxic; and there is even talk of war. Should we be concerned?
We should most definitely be concerned. Instead of abandoning its pacifist stance, Japan should take pride in it as an inspiring model for the world, and should take the lead in upholding the goals of the United Nations “to save succeeding generations from the scourge of war.” The challenges in the region are real, but what is needed is steps toward political accommodation and establishing peaceful relations, not a return to policies that proved disastrous not so long ago.
How in concrete terms, though, can political accommodation be achieved? The historical precedents for the kind of situation we face in Asia — competing nationalisms; a rising undemocratic power with opaque military spending and something to prove in tandem with a declining power, increasingly fearful about what this means — are not good.
There is a real issue, but I think the question should be formulated a bit differently. Chinese military spending is carefully monitored by the United States. It is indeed growing, but it is a small fraction of U.S. expenditures, which are amplified by U.S. allies (China has none). China is indeed seeking to break out of the arc of containment in the Pacific that limits its control over the waters essential to its commerce and open access to the Pacific. That does set up possible conflicts, partly with regional powers that have their own interests, but mainly with the U.S., which of course would never even consider anything remotely comparable for itself and, furthermore, insists upon global control.
Although the U.S. is a “declining power,” and has been since the late 1940s, it still has no remote competitor as a hegemonic power. Its military spending virtually matches the rest of the world combined, and it is far more technologically advanced. No other country could dream of having a network of hundreds of military bases all over the world, nor of carrying out the world’s most expansive campaign of terror — and that is exactly what (President Barack) Obama’s drone assassination campaign is. And the U.S., of course, has a brutal record of aggression and subversion.
These are the essential conditions within which political accommodation should be sought. In concrete terms, China’s interests should be recognized along with those of others in the region. But there is no justification for accepting the domination of a global hegemon.
One of the perceived problems with Japan’s “pacifist” Constitution is that it is so at odds with the facts. Japan operates under the U.S. nuclear umbrella and is host to dozens of bases and thousands of American soldiers. Is that an embodiment of the pacifist ideals of Article 9?
Insofar as Japan’s behavior is inconsistent with the legitimate constitutional ideals, the behavior should be changed — not the ideals.
Are you following the political return of Prime Minister Shinzo Abe? His critics call him an ultranationalist. Supporters say he is merely trying to update Japan’s three outdated charters — education, the 1947 pacifist Constitution and the security treaty with Washington — all products of the U.S. postwar occupation. What’s your view?
It makes sense for Japan to pursue a more independent role in the world, following Latin America and others in freeing itself from U.S. domination. But it should do so in a manner that is virtually the opposite of Abe’s ultranationalism, a term that seems to me accurate. The pacifist Constitution, in particular, is one legacy of the occupation that should be vigorously defended.
What do you make of comparisons between the rise of Nazi Germany and China? We hear such comparisons frequently from nationalists in Japan, and also recently from Benigno Aquino, the Philippine president. China’s rise is often cited as a reason for Japan to stop pulling in its horns.
China is a rising power, casting off its “century of humiliation” in a bid to become a force in regional and world affairs. As always, there are negative and sometimes threatening aspects to such a development. But a comparison to Nazi Germany is absurd. We might note that in an international poll released at the end of 2013 on the question which country is “the greatest threat to world peace,” the U.S. was ranked far higher than any other, receiving four times the votes of China. There are quite solid reasons for this judgment, some mentioned earlier. Nevertheless, to compare the U.S. to Nazi Germany would be completely absurd, and a fortiori that holds for China’s far lesser resort to violence, subversion and other forms of intervention.
The comparison between China and Nazi Germany really is hysteria. I wonder whether Japanese readers have even the slightest idea of what the U.S. is doing throughout the world, and has been since it took over Britain’s role of global dominance — and greatly expanded it — after World War II.
Some see the possible emergence of an Asian regionalism building on the dynamic of intertwined trade centered on China, Japan and South Korea but extending throughout Asia. Under what conditions could such an approach trump both U.S. hegemony and nationalism?
It is not just possible, it already exists. China’s recent growth spurt is based very heavily on advanced parts, components, design and other high-tech contributions from the surrounding industrial powers. And the rest of Asia is becoming linked to this system, too. The U.S. is a crucial part of the system — Western Europe, too. The U.S. exports production, including high technology, to China, and imports finished goods, all on an enormous scale. The value added in China remains small, although it will increase as China moves up the technology ladder. These developments, if handled properly, can contribute to the general political accommodation that is imperative if serious conflict is to be avoided.
The recent tension over the Senkaku Islands has raised the threat of military conflict between China and Japan. Most commenters still think war is unlikely, given the enormous consequences and the deep finance and trade links that bind the two economies together. What’s your view?
The confrontations taking place are extremely hazardous. The same is true of China’s declaration of an air defense identification zone in a contested region, and Washington’s immediate violation of it. History has certainly taught us that playing with fire is not a wise course, particularly for states with an awesome capacity to destroy. Small incidents can rapidly escalate, overwhelming economic links.
What’s the U.S. role in all this? It seems clear that Washington does not want to be pulled into a conflict with Beijing. We also understand that the Obama administration is upset at Abe’s views on history, and his visits to Yasukuni Shrine, the linchpin of historical revisionism in Japan. However we can hardly call the U.S. an honest broker . . .
Hardly. The U.S. is surrounding China with military bases, not conversely. U.S. strategic analysts describe a “classic security dilemma” in the region, as the U.S. and China each perceive the other’s stance as a threat to their basic interests. The issue is control of the seas off China’s coasts, not the Caribbean or the waters off California. For the U.S., global control is a “vital interest.”
We might also recall the fate of Prime Minister Yukio Hatoyama when he followed the will of the large majority of Okinawans, defying Washington. As The New York Times reported, “Apologizing for failing to fulfill a prominent campaign promise, Hatoyama told outraged residents of Okinawa on Sunday that he has decided to relocate an American air base to the north side of the island as originally agreed upon with the United States.” His “capitulation,” as it was correctly described, resulted from strong U.S. pressure.
China is now embroiled in territorial conflicts with Japan and the Philippines and Vietnam in the South China Sea as well as the air defense identification zone on its contested borders. In all of these cases, the U.S. is directly or indirectly involved. Should these be understood as cases of Chinese expansionism?
China is seeking to expand its regional influence, which conflicts with the traditional U.S. demand to be recognized as the global hegemon, and conflicts as well with local interests of regional powers. The phrase “Chinese expansionism” is accurate, but rather misleading, in the light of overwhelming U.S. global dominance.
It is useful to think back to the early post-World War II period. U.S. global planning took for granted that Asia would be under U.S. control. China’s independence was a serious blow to these intentions. In U.S. discourse, it is called “the loss of China,” and the issue of who was responsible for “the loss of China” became a major domestic issue, including the rise of McCarthyism. The terminology itself is revealing. I can lose my wallet, but I cannot lose yours. The tacit assumption of U.S. discourse is that China was ours by right. One should be cautious about using the phrase “expansionism” without due attention to this hegemonic conception and its ugly history.
On Okinawa, the scene seems set for a major confrontation between the mainland and prefectural governments, which support the construction of a new U.S. military base in Henoko, and the local population, which last month overwhelmingly re-elected an anti-base mayor. Do you have any thoughts on how this will play out?
One can only admire the courage of the people of Nago city and Mayor Inamine Susumu in rejecting the deplorable efforts of the Abe government to coerce them into accepting a military base to which the population was overwhelmingly opposed. And it was no less disgraceful that the central government instantly overrode their democratic decision. What the outcome will be, I cannot predict. It will, however, have considerable import for the fate of democracy and the prospects for peace.
The Abe government is trying to rekindle nuclear power and restart Japan’s idling reactors. Supporters say the cost of keeping those reactors offline is a massive increase in energy costs and use of fossil fuels. Opponents say it is too dangerous . . .
The general question of nuclear power is not a simple one. It is hardly necessary to stress how dangerous it is after the Fukushima nuclear disaster, which has far from ended. Continued use of fossil fuels threatens global disaster, and not in the distant future. The sensible course would be to move as quickly as possible to sustainable energy sources, as Germany is now doing. The alternatives are too disastrous to contemplate.
You’ll have followed the work of committed environmentalists such as James Lovelock and George Monbiot, who say nuclear power is the only way to save the planet from cooking. In the short term, that analysis seems to have some merit: One of the immediate consequences of Japan’s nuclear disaster has been a massive expansion in imports of coal, gas and oil. They say there is no way for us to produce enough renewables in time to stop runaway climate change.
As I said, there is some merit in these views. More accurately, there wouldbe if limited and short-term reliance on nuclear energy, with all of its extreme hazards and unsolved problems — like waste disposal — was taken as an opportunity for rapid and extensive development of sustainable energy. That should be the highest priority, and very quickly, because severe threats of environmental catastrophe are not remote.
By David Mcneill, www.japantimes.co.jp
http://www.japantimes.co.jp/news/2014/02/22/world/noam-chomsky-truth-to-power/#.Uw2oIOOSx7o
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The Tipolar World Order

WHILE all politics is local, specific issues and events are also affected by the push and pull of global power politics. The bipolar world that emerged after the Second World War was in many ways simple: two powers — the US and the Soviet Union — controlling clear geographical areas with two different and mutually exclusive economic systems.

With the fall of the Berlin Wall, this bipolar world gave way to the ‘unipolar moment’ — from 1989 to 2003 — when the US and its Western allies, dominated world politics and economics. This singular structure collapsed after America’s unilateral invasion of Iraq and the 2008 Western financial crisis.

Today, while policy and media attention is focused on several specific events and crises, such as Syria, North Korea and Ukraine, most of these events are being influenced by the interaction of the interests and priorities of three powers: America, China and Russia. The magnitude and scope of the power of each of these three centres is different and unequal.

America is no longer the world hegemon; but it remains the single most powerful nation. Its power flows from its primacy in the military, economic and technological spheres. Its ‘soft power’ and cultural influence is pervasive. The scope of its interests — geographic and sectoral — are extensive. Yet, it is also clear that the ‘power’ of the US and its allies is declining in relation to the rest of the world, especially a rising China and a revived Russia.

China — the Middle Kingdom — was the world’s most powerful and advanced civilisation for millennia. It is now on a trajectory to recover its place as the world’s largest economy within a decade. Its military power and role is growing rapidly. China’s new ‘confidence’ in dealing with other nations, near and far, is evident.

Yet, China’s major strategic concerns are either domestic — to preserve its hard-won reunification; or regional — to ensure that the nations on its periphery are friendly or at least non-hostile. Unlike the US, China does not propagate its ‘values’ to others and holds back from interfering in their internal affairs. This is both a strength and a weakness.

Russia’ power almost evaporated after the collapse of the former Soviet Union and during the Yeltsin era when Moscow largely adhered to US and Western political, economic and diplomatic priorities. Utilising the leverage provided by Russia’s oil and other natural resources, its nuclear and military capabilities and the disciplinary mechanisms of the Soviet state, President Vladimir Putin has successfully revived Moscow’s influence and role especially in Europe and Asia.

However, with an insufficiently developed economic and financial system, growing centrifugal forces, particularly in Muslim-majority regions, and a declining population, Russia’s rise may not be sustainable without major socio-economic reforms.

The tripolar world is similar to its bipolar predecessor in some ways. The US and Russia have ‘areas of influence’. The US leads the Anglo-Saxon countries, Europe, Japan, South Korea and much of Central and South America. Russia’s sphere is limited mainly to the CIS countries and Central Asia.

China, on the other hand, has no ‘formal’ allies. Pakistan comes closest to this definition. China’s influence is exercised largely through economic leverage which is considerable. But Beijing is increasingly willing to assert itself when its national or territorial interests are at stake, as in the maritime disputes with Vietnam, the Philippines and Japan.

Unlike the US-Soviet Cold War, today’s tripolar world is complex. Rivalry and proxy conflicts coexist with close interdependence and common interests.

Great power rivalry covers support for opposing sides in territorial and internal disputes, contest for natural resources, competition for markets, hostile arms development and deployments and ideological propagation.

Simultaneously, there are significant areas of common interest and interdependence: trade and finance, energy, natural resources, migration, climate change.

In the current power paradigm, there are at least a dozen emerging countries which possess the capacity to play an ‘independent’ power role in future. These are: India, Brazil, Mexico, Turkey, Iran, Saudi Arabia, Indonesia, Pakistan, Egypt, South Africa, Nigeria and Kazakhstan.

At present, however, they are able to exercise influence only in conjunction with one or the other of the three principal world powers. But their future acquisition of the instruments of power, and their alignments, will determine whether today’s tripolar world will become multipolar or be reduced to bipolar rivalry between the US and China.

In this context, the fate of India’s aspirations for global power are particularly relevant. These aspirations have been badly dented in recent months as the challenges of poverty, a stratified society and endemic corruption accompanying its much heralded democratic governance become fully evident. It would appear that India’s independent great power role will be postponed at least for a decade or two.

Another major determinant will be the final resolution of the internal stresses and divisions within the Islamic world. These divisions are between the modernist and secular visions of Islamic elites versus the conservative and ‘Islamist’ preferences of their masses.

In some Muslim countries, this division has been accentuated and compounded by external (American) intervention and escalated to violence and terrorism — local, regional and global. Now, this modernist-conservative division is being further confounded by the growing conflict between Sunni and Shia Islam.

The Islamic world has the potential to emerge as a fourth ‘pole’ in the global power structure, but only if the internal divisions can be effectively addressed and overcome by Muslim leaders and their peoples.

BY; MUNIR AKRAM -The writer is a former Pakistan ambassador to the UN.
http://www.dawn.com/news/1075668/the-tripolar-order
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Kofi Annan: A chequered career

Advance praise for Kofi Annan`s memoirs, Interventions: A Life in War and Peace, has come from the likes of Bill Clinton and Lee Kuan Yew to Bono and Bill Gates. Even Amartya Sen calls it a `wonderful book [that] gives the readers a lucid and enjoyable understanding of the kind of reasoning and commitment that has made Annan such a force for good in the troubled world in which we live.

Kofi Annan was the UN secretary general at a time when the end of the 20th and the beginning of the 21st century saw the greatest challenges to peace and justice. No other UN secretary general gained the kind of significance, status or familiarity as Annan did. However, the invasion of Iraq proved to be very stressful, for even a skilled diplomat such as Annan.

Memoirs, however, are written in retrospect and Annan does his best to defend his own andthe UN`s role in approaching the various challenges to peace from Serbia to Rwanda and from Afghanistan to Iraq. However, his 10-year tenure will remain controversial, particularly in the cases of those conflicts, such as Darfur and Kosovo, where the UN acted rather late and let the suffering continue. In the case of Darfur, the debate focused on whether the killings could be termed a `genocide` or not. As Annan himself admits, the debate over terminology hardly helped those who were being ruthlessly killed. The humanitarian mission was delayed.

The Iraq war and the crippling sanctions preceding it will also remain a blot on the UN and Annan even though the decision to invade Iraq was the American president`s, supported by the British prime minister, overriding all opposition from the UN Security Council.

Annan`s account of the lead-up to the war has telling moments. He reveals George Bush`s dislike and distrust of him quite candidly (the US president`s remarks were caught by a microphone). His terming of the planned invasion as `illegal` in the face of opposition from the UN Security Council ensured that the US would block his quest for a third term. Annannarrates how, under persistent questioning by a BBC reporter who asked him point blank if the war was illegal, he had to admit it was.

Earlier, he had been more cautious. As he says, `I had expressed this view, in less direct ways, on other occasions in the past. I had up to this point always sought to retain my ability to engage both sides of this deep global divide by avoiding an outright condemnation of the illegality of the war.

Some of the most engrossing chapters, however, have less to do with international diplomacy. Annan`s account of growing up along the Gold Coast (Ghana), at a time when freedom struggles against colonialism across Africa were beginning to bear fruit, is an intensely personal account of an idealistic youth. It also serves as an excellent backdrop to the future career in diplomacy. As Annan writes, `As a young man, I was deeply influenced by the discussions going on at home with my father and his friends. At the same time, I was emotionally drawn to the passion and urgency ofNkrumah`s calls for `independence now`. Some of the statements that he was making that we must stand on our own, that we must have our destiny in our own hands resonated deeply with me.` The peaceful transition to power convinced the young Annan that transformation is possible without bloodshed.

With a career at the UN stretching 40 years, there are bound to be high and low points.

Among the most frustrating for Annan was trying to negotiate peace between the Israelis and the Palestinians. Very early in his efforts he realised the impotency of the UN Secretary General`s office in this particular conflict as US presidents took on the role of negotiators, starting from the Israeli-Egyptian peace treaty of 1979 to the Oslo Accords. The Israelis, in particular, seemed to trust the Americans, more than the UN, to look after its interests. As Annan notes, he and other world leaders were simply onlookers as president Bill Clinton hosted the Camp David summit with Israel`s prime minister Ehud Barak and the Palestinian leader,Yasser Arafat. He seems particularly peeved at Israel`s rejection of UN efforts because as he notes, `It was the UN, after all, that had first given legitimacy (through General Assembly resolution 181, in 1947) to the partition of Palestine into Jewish and Arab states in 1948.

Since then, Palestine is a cause that the UN hascontinued to betray.

Annan`s long stint at the UN, more so as secretary general for 10 years, brought him into close contact with world leaders. When he lets down the mask of diplomacy, there are frank comments on those who led nations into war and peace. Interventions is full of interesting anecdotes about Annan`s interaction with wellknown personalities. However, he is particularly critical of George Bush and American arrogance towards the world body. He recalls American opposition to the setting up of the International Criminal Court (ICC)an opposition that came from president George Bush to the US representative at the UN, John Bolton, to an American judge who called the ICC `a kangaroo court.

If peacemaking efforts were often difficult and sometimes futile, Annan obviously found a great deal of satisfaction in his success in setting up international bodies such as the ICC.

He writes in great detail of the arduous journey from the Rome Statute of 1998 to thereality of the ICC, ending at last the culture of impunity for crimes against humanity. He criticises his fellow Africans who consider the court to be `racist` as many dictators from the continent have been summoned by the ICC in recent years. Annan is also proud of making the UN Human Rights Council a reality, again a long journey of intense negotiation, as well as creating the principle of `Responsibility to Protect` under which recently there have been calls for intervention in Syria. Reading Annan`s biography, one is left with the impression that the UN`s role has been relegated to that of a provider of humanitarian assistance, rather than of a global peacemaker.

Ironically, Kofi Annan and the UN were awarded the Nobel Prize for Peace in October 2001, just as another war was to begin with the invasion of Afghanistan. E The reviewer is the chairperson of the Human Rights Commission of Pakistan Interventions: A Life in War and Peace (MEMOIRS) By Kofi Annan with Nader Mousavizadeh Allen Lane, UK ISBN 1846142970 400pp.

کھلا خط آپ کے نام، پاکستان کے لیے

Open Letter for Pakistan

پاکستان کی ترقی ، خوشحالی اور امن کے لییے کچھ بنیادی معاملات طے کرنا ضروری ھیں. اس وقت پاکستانی سوسائٹی فکری طورپرتین بڑے حصوں تقسیم ہو چکا ہے : ایک طرف  "اشرافیہ , لبرل طبقہ"   دوسری طرف "خاموش اکثریت" ؛ تیسری طرف "مذہبی  شدت پسند دہشت گرد اور ان کے ہمدرد". ایسے حالات میں ضروری ہے کہ کنفیوژن کو دور کیا جائے تاکہ اکثریت ایک نقطہ نظر پر متفق ہو  جائے. اور پھر تمام توانایوں کو مرکوز کرکہ عظیم مقاصد ، امن . خوشحالی . ترقی کی طرف رواں دواں ہوں. اگر ہم کچھ بنیادی سوالات کا جواب موجودہ تناظرمیں قرآن سنت کی  روشنی میں معلوم کر لیں. ان پر قومی مباحثہ ہو جس میں میڈیا ، دانشور ، مذہبی سکالرز علماء ، سیاسی مفکرین ، سول سوسائٹی ، فوجی ماہرین ،  قانون ، خارجہ امور کے ماہرین اور تمام دوسرے متعلقہ ماہرین  اور عوام حصہ لیں . پھر جس پر سب یا اکثریت متفق ہو ان پر پھر ڈٹ کرعمل کریں تو پاکستان ایک ترقی یافتہ باعزت ملک، قوم  بن سکتا ہے .... اس لنک پر کلک کریں :
http://pakistan-posts.blogspot.com/2013/11/pakistan-basic-issues-need-immediate.html
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Muslims need a new road map


Dry academic debates hold as much charm for me as they do for most readers. But when Dr Tariq Ramadan speaks, you cannot help but pay attention. One of the sharpest minds of our times, he is recognised as an authority on contemporary Muslim societies and challenges facing them. What distinguishes Ramadan, currently teaching at Oxford University, from other Islamic scholars is the fact that he grew up in the west.

His family was forced into exile after his grandfather and Muslim Brotherhood founder Hasan Al Banna was assassinated. Ramadan was born in Switzerland. Growing up in the west and receiving the best of western and Islamic education has endowed Ramadan with a rare understanding of both worlds. He used it effectively in the chaotic post 9/11 times to help bridge the gulf between Islam and the west. More often than not, fellow believers have been his audience. Holding a mirror to his own, he has repeatedly urged introspection, moderation and openness.

In a recent article, Ramadan tackles an issue that has increasingly troubled Muslim minds in recent times. “From Asia to North America, the conclusion is inescapable: The contemporary Islamic conscience is in deep crisis. How to be a Muslim today? How to be faithful to one’s principles while remaining open to the world? How can Muslims deal with their diversity and overcome their multiple divisions?” asks he in his Gulf News column.

“How can Muslim societies create new models of development, education and social justice? Can they imagine economic alternatives? Can the 1,000-year-old Islamic civilisation make an original contribution to the concert of cultures and civilisations? Everywhere, Muslim individuals and societies ask themselves the same burning questions,” notes Ramadan. And he isn’t encouraged by the answers to his own questions: “The crisis drags on; no answer seems in sight. The light at the end of the tunnel seems nothing but an illusion.”

Interestingly, this comes at a time when more and more people around the world, especially in the west, are discovering Islam. Notwithstanding all the lies and perpetual smear campaign against Islam and its followers, it remains the fastest growing faith on the planet. Muslims have already outgrown Catholics as the world’s biggest religious community. This in turn seems to fuel insecurity in societies where Muslims are in minority. Sri Lanka and Myanmar are the latest examples of growing Islamophobia.

At the same time, there’s no denying the fact that the Ummah has a profound ideological crisis brewing in its midst. Of course, Muslims’ faith in the religion as a complete way of life and its claim to offer answers and solutions to all questions of life remains constant and unshakable. But today more than ever they are looking to their leaders and scholars to make sense of a world that has dramatically changed over the past several centuries, particularly in the past few decades. The challenges posed by modernity and transformation that has turned our world into a truly global village are overwhelming. And western civilisation and its cultural and social mores rule this global village.

Where do Muslims belong in this world? What are their responsibilities and how they ought to deal with the conundrums thrown up by modern times? These are the burning questions – as Ramadan calls them – that have increasingly baffled people of our generation and those that came before and after us. But these questions and ideological dilemmas haven’t received the attention and seriousness they deserve from our scholars and ulema. If they have, we do not see much by way of results.

Look at the scourge of extremism, which has emerged as one of the most serious challenges facing Muslim societies today. In the absence of clear guidance and our failure to present the real message and spirit of Islam before the world, an extremist fringe claims to speak on behalf of the faith as its followers helplessly watch.

At the heart of Muslims’ decay and decline is the limited nature of their vision and inability to adapt themselves to the demands of a fast evolving world. There was a time, for a thousand years, when Arabs and Muslims led the global march of progress and ideas. Who can ignore the west’s immense intellectual debt to Muslim philosophers and scholars in every sphere of knowledge?

If Muslims had restricted themselves to a narrow vision of their faith and what it expects of them, they wouldn’t have conquered the distant frontiers of the known world. There was a time when seekers of knowledge from around the world came to Muslim lands, to universities and springs of wisdom like Dar Al-Hikma in Baghdad. Where are such centres of knowledge today? How many universities from across the Muslim world figure in the world’s 50 or 100 best?

There is a splurge of new ideas and human advances on all fronts today. How do Muslims relate to them? Should they all be spurned as ‘un-Islamic influences’ to keep ourselves out and behind the rest of the world? Why Muslim minds aren’t coming up with ideas that could be a shared property of mankind anymore? What explains our poverty of vision and bankruptcy of ideas?

These are the questions that demand answers from our religious and intellectual elites and soon. One thing is certain. You cannot blame religion for the rigidity and backwardness of its followers, as many of Islam’s detractors do. Its message remains as contemporary and relevant as it was when the Arabs received it fifteen centuries ago. This is precisely why it continues to win hearts and minds around the world.

The problem lies in our own limited interpretation of Islamic teachings and spirit. In our literalist approach and our preoccupation with the form, rather than the substance, we have lost sight of our real goal – our salvation and that of humanity. We have reduced our faith to a set of rituals and customs just like any other dogma.

As Ramadan notes: “The most visible, the most serious signs of the crisis of the contemporary Islamic conscience can be found in the inversion of means and ends. The obsession with norms transforms them into an ultimate goal; they are no longer a means to an end, but the end itself. The essence is forgotten.”

We claim that Islam came as a blessing for all mankind and as a source of guidance for all times to come. How can its followers hope to guide others when they have distanced themselves from its spirit and teachings? What is desperately needed today is rediscovering and rekindling the original spirit of our faith and approaching it anew to help us take on the challenges and questions of today’s world.

Many brilliant minds in the past century and beyond have sought to do just that. They advocated returning to original sources of guidance and applying them to modern times. Today, this needs to turn into a global movement. Muslims need a new road map and a new sense of purpose. To quote Ramadan again, “the crisis is acute. To resolve it there must be an awakening, a renewal, and a revolution in our way of thinking.”

This isn’t possible without the initiative and proactive participation of our ulema and religious leadership. As Muhammad Abduh, the 19 th century reformer put it, in Islam man was not created to be led by a bridle but given intelligence and reason so he could be guided by knowledge. Faith and reason can and must go together.
By Aijaz Zaka Syed, a commentator on Middle East and South Asian affairs.
Email: aijaz.syed@hotmail.com
http://www.thenews.com.pk/Todays-News-9-173593-Muslims-need-a-new-road-map
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  2. Learning & Science
  3. Islamic Society & Culture
  4. Obligations of Muslims to Quran
  5.  Universe, Science & God
  6.  Faith & Reason
  7. Islam: Broader Perspective
  8. Philosophy- Islamic Thought & Revivalists
  9. Reconstruction of Religious Thought in Islam (by Dr.M.Iqbal)


In 1 minute - 20 Happenings

Every minute in world:
  • 250 babies are born- 113 are born into poverty, 15 have birth defects.
  • The average American household makes $0.096.
  • Oprah Winfrey makes $523.
  • The average person in the world makes $0.013.
  • The average person in the Unites States with an IT career makes $0.13.
  • The average person in India with an IT career makes $0.025.
  • Someone working in a Nike factory in Vietnam makes $0.0014.
  • Nike makes $36,505.
  • 3 violent crimes are committed in the United States.
  • There are 2 auto thefts committed in the Unites States.
  • 55,757 barrels of oil are used.
  • Lightning strikes the Earth 360 times.
  • There are 5 earthquakes.
  • 120,673 pounds of edible food is thrown away in the United States.
  • 950,186 pounds of trash is thrown away in the United States.
  • There are 9 new AIDS/HIV infections.
  • There are 107 deaths- 18 die of starvation.



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Imperialist feminism redux


The occasion of International Women’s Day is an apt time to discuss how abstract ideas of global sisterhood and women’s universal human rights hide the actual differences of class and social location which divide women in the real world, and how certain varieties of feminism not only cannot address the real foundations of women’s subjugation, but may in fact contribute to them.

In the 19th and early 20th century, the civilising mission through which colonialism was justified was supported by western feminists who spoke in the name of a ‘global sisterhood of women’ and aimed to ‘save’ their brown sisters from the shackles of tradition and barbarity. Today, this imperialist feminism has re-emerged in a new form, but its function remains much the same – to justify war and occupation in the name of ‘women’s rights’ . Unlike before, this imperialist feminist project includes feminists from the ‘Global South’.

Take, for example, the case of American feminists, Afghan women and the global war on terror (GWoT).

Ever since 9/11, there has been a constant effort to build a broad consensus around the need for a sustained US military presence in Afghanistan. In the early days of the war, the idea of retaliation and revenge for the attacks on the World Trade Centre had an obvious appeal for a wide range of the political spectrum. The argument about protecting ‘our way of life’ from a global network of Islamic extremists proved persuasive as well. All through this period, there was one claim that proved instrumental in securing the consent of the liberals (and, to some extent, of the Left) in the US – the need to rescue Afghan women from the Taliban. This justification for the attack on Afghanistan seemed to have been relegated to the dustbin of history in the years of occupation that followed, reviled for what it was, a shameless attempt to use Afghan women as pawns in a new Great Game.

As the United States draws down its troops in Afghanistan, however, we have begun to see this ‘imperialist feminism’ emerge once again from a variety of constituencies both within the United States and internationally. One such constituency locates itself on the left-liberal spectrum in the United States and consists of an alliance between self-de fined left-wing feminists in the United States and feminists from the Global South (specifically Muslim countries such as Algeria and Pakistan).

The past 11 years of war and occupation in the name of women’s rights should have served as a cautionary tale for how easily liberal (and left-liberal) guilt can be used to authorise terrible deeds. Especially in view of the clear evidence showing that the status of Afghan women has seriously declined during this time, and in the face of consistent critiques of the occupation by Afghan (women) activists such as Malalai Joya. Instead, the idea that the US/Nato war in Afghanistan has been good for Afghan women continues to hold sway within the liberal mainstream in the United States. In August 2009, for example, Time magazine’s cover featured a dis figured young Afghan woman with the caption, ‘What Happens When We Leave Afghanistan’.

More recently, in May this year, Amnesty-USA ran a campaign openly supportive of the US/Nato presence in Afghanistan just in time for the Nato summit in Chicago. Ads on city bus stops featured images of Afghan women in burqas along with the caption: Human Rights for Women in Afghanistan. Nato: Keep the Progress Going! Alongside this ad campaign, Amnesty conducted a ‘shadow’ summit featuring former secretary of state Madeline Albright, with promotional material rehashing Bush-era ‘feminist’ justifications for the war in Afghanistan and claiming that the 11 years of war and occupation had improved conditions for Afghan women.

The fact that the meme of the Muslim woman who must be saved from Islam and Muslim men – through the intervention of a benevolent western state – 11 years after the very real plight of Afghan women was cynically deployed to legitimise a global war, and long after the opportunism of this imperialist feminism was decisively exposed, points to a serious and deep investment in the assumptions that animate these claims. These assumptions come out of a palpable dis-ease with Islam within the liberal mainstream and portions of the Left, a result of the long exposure to Orientalist and Islamophobic discourses.

Within this liberal discourse, secularism is posited as the necessary prerequisite for achieving equal rights for women. Crucially, democracy is often seen as a problem for securing such liberal rights within the Arab/Muslim world. The less-than-enthusiastic support for the Arab Spring by liberals on the basis of a fear that the Muslim Brotherhood would come to power (thereby implying that the human rights/women’s rights record of the regimes they were replacing was somehow better) illustrates the liberal anxiety regarding democracy when it comes to the Arab/Muslim ‘world’ and hints at the historical relationship between women’s movements and authoritarian regimes in the postcolonial period.

Despite the existence of a very real gendered racial project at the heart of the war on terror, and the mainstream acceptance of the violence that it enables on Muslim men in particular and Muslim families/communities in general (since Muslim men do not exist in a vacuum), a new front of international feminists and human rights advocates has emerged to challenge what they see as the international human rights community’s inordinate focus on Muslim men as victims. This focus, they argue, constitutes a betrayal of Muslim women – and of human rights advocates in Muslim communities and countries fighting against Islamic fundamentalism – because it occludes the role of Muslim men (all Muslim men, not specific ones) as perpetrators of violence against (all) Muslim women. And so, in the case of Anwar al-Awlaki, the efforts of the Centre for Constitutional Rights to uphold the constitutional rights of American citizens (leave alone lesser humans) to a fair trial were actually reviled.

Even as the United States officially begins to wind down its war in Afghanistan, the GWoT – recently rebranded as the Overseas Contingency Operation by President Obama – is spreading and intensifying across the ‘Muslim world’, and we can expect to hear further calls for the United States and its allies to save Muslim women. At the same time, we are seeing the mainstreaming and institutionalisation of a gendered anti-Muslim racism within the west, which means that we can also expect to see more of the discourse which pits the rights of Muslim men against those of Muslim women.

All this is not to deny the very real violence and oppression faced by Muslim women, or to deny the Taliban’s violent gender politics. However, it is to caution against seeing Muslim women as exceptional victims (of their culture/religion/men), and to point out both that there are family resemblances between the violence suffered by women across the world and that there is no singular ‘Muslim woman’s experience’. It is to note, as Malalai Joya keeps reminding us, that violence against women in Afghanistan is not the purview of religious forces such as the Taliban; the warlords of the Northern Alliance and the American occupation are also perpetrators. And then there is the structural violence of poverty, which is exacerbated by the long years of war and occupation.

International Women’s Day was established by people who understood women’s rights to be part of the struggle against capitalism and imperialism. Perhaps it’s hardly surprising that the origins of March 8 have been forgotten in this age of a depoliticised discourse and practice of ‘human rights’. If we are indeed committed to improving women’s lot, we must realise that these twin evils continue to lie at the heart of the problems faced by the vast majority of women across the world, and especially in ‘Muslim’ countries such as ours.

By Saadia Toor: The writer is Associate Professor of Sociology at the City University of New York. Her book, State of Islam: Culture and Cold War Politics in Pakistan was released in 2011 by Pluto Press. A longer version of this article appeared in Dialectical Anthropology (Volume 36, Issue 3-4) and can be accessed at: http://link.springer.com/article/10.1007%2Fs10624-012-9279-5#page-1
Email: saadia.toor@csi.cuny.edu    , Twitter: @pagalpanchi
http://www.thenews.com.pk/Todays-News-9-164104-Imperialist-feminism-redux

By Sadaf Shahid : Amma stood at the bus stop by the bridge, waiting in the blistering heat. Every wrinkle on her face was a carving, like the stroke of an artist’s brush, hiding a thousand stories – untold yet inscribed. Beside her stood Zainab, her second daughter, ...Full Story
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Who controls the world?


James Glattfelder studies complexity: how an interconnected system -- say, a swarm of birds -- is more than the sum of its parts. And complexity theory, it turns out, can reveal a lot about how the economy works. Glattfelder shares a groundbreaking study of how control flows through the global economy, and how concentration of power in the hands of a shockingly small number leaves us all vulnerable. (Filmed at TEDxZurich.)
James B. Glattfelder aims to give us a richer, data-driven understanding of the people and interactions that control our global economy. He does this not to push an ideology -- but with the hopes of making the world a better place. Full bio »
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 How economic inequality harms societies


Richard Wilkinson




We feel instinctively that societies with huge income gaps are somehow going wrong. Richard Wilkinson charts the hard data on economic inequality, and shows what gets worse when rich and poor are too far apart: real effects on health, lifespan, even such basic values as trust.
In "The Spirit Level," Richard Wilkinson charts data that proves societies that are more equal are healthier, happier societies. Full bio »