Friday , May 7 2021

Minorities in the Arab world free



Silent societies, societies consisting of ethnic / dynastic, religious, linguistic and cultural identities necessarily carry an isolationist and exclusionary perception; No matter how you try to appear – behind it – openness and acceptance of others. It is true that it remains better – in most of its conditions – than societies that are like that, but it adds / increases pride and respect in this identity unity and works on it in order to strengthen, affirm and define the future. However, the property of isolation regulates these and those in all cases, even if this second category is the furthest from the treatment of the disease of racism, intolerance and exclusion.

Even a constitutionally and legally written system cannot penetrate this closedness that is triggered by mono-identity. Regardless of the degree of its openness and assimilation towards others, the material reality represented by identical components of society, in the absence of diversity and difference, is what will rule the “reality of the situation” and skip systems and laws to the end. Perhaps this is the clearest manifestation of extremist Eastern democracies which, despite their democratic appearance, have a special taste that may not eliminate the reality of democracy as a pacifist governance mechanism. But this does not give it one of the most important vital dimensions, in terms of being / democracy, the mechanism of openness, accepting the other and sharing as fairness the justice of the available possibilities. On the contrary, it was a strong denying the pressure of the components of reality in this dimension. It shows a democracy that is not vivid with a human vision that is the essence of democratic motivation.

For example, Japan, which is the most advanced, richest, and oldest country in the Far East in working on the paths of modernization, is considered a closed society; Although it is a democratic country at the level of the form of the political system. This country is a model for progress, modernization and organization, according to many, its democracy is not democratic! Its democracy is almost a special kind, one that lacks vital change, diversity, diversity and realism; What’s more, only Japanese society is losing the richness of identity diversity. Therefore, in the political / administrative formation of Japan (neither in the main positions, nor in the membership in the party) you will not find any individual belonging to other ethnic nations, in Europe you will not find a person of European, African, Indian or Arab origin. the position of minister, undersecretary or director general … etc., you will not find an immigrant who thinks that the doors of society are open to him to live, belong and fulfill hopes; As is the case in Western societies that have long possessed a wealth of diversity.

Ethnic differences, religious and sectarian differences, as well as linguistic and cultural differences … etc. Patterns of diversity are social wealth. Society does not give the opportunity to benefit from all these differences, even by applying them only as channels of communication, but it is also rich in the logic it carries, that is, creating openness and pluralism, and then tolerance and acceptance of the other (accepting it as part of the ego). , and not like others), the reality of the situation, not the cultural hypothesis, nor the systemic project by drawing recognition. Many obstacles and obstacles await the application and test it from its beginnings as a hypothesis to its application in practice.

Arab societies have long enjoyed a lot of identities. Diversity in the Middle East region is almost originated; Because it is a region of overlapping and accumulating civilizations, a region of mutations / changes of cultures, and a region of competing religions; It is also a transit area for many invasions and migrations throughout history; Where is the geographical position of the crossroads between the most important human geographical areas in the ancient world.

The Arab world, despite the attempts of many to label it as such: “Arab”, and despite the fact that the Arab is cultural in general, it is a world full of many races that do not belong to the Arab race / Arab race. The Arabs have a race and they are the ones who monopolized the place at the level of naming, as there are: Kurds, Berbers / Berbers, Armenians, Circassians, Blacks, Nuba, Beluchi, Turkmen, Syrians … etc. And some of these races are not emergent, nor are they intrusive, but are original and old-fashioned on this earth, but in many areas they are thousands of years older than the Arab presence, and in some of them they are of origin, they are the owner of the place, while An Arab one day passing by with caravans of glorious Arab colonialism.

Also, this Arab world has been corrupted by authentic religious and sectarian diversity, which can intersect with and be independent of that ethnic diversity; In complex overlaps that are hard to enumerate. Certainly, the Arab world is not a completely Islamic world, neither historical nor real. Although many try to deal with him as an Islamic scholar with one religious identity, as if non-Muslims have several hundred or several thousand, or as if they were temporary emergencies, if any; They will quickly go to the country that is their first country, the country of origin, which is closest to them. That is, as if they – in most of them – were not the original existence even before the existence of Islam!

It is true that Muslims, with their various sects, sects and Sufi orders, are the majority, but there are other religions that are strongly present, some of them in the millions. There are Christians: Coptic Christians in Egypt have about ten million, that is, they are the size of large Arab countries such as Aden or Tunisia, and there are Christians in several / different sects. From before Islam, in Syria, Lebanon, Iraq, Jordan and Sudan. There are also Jews – with their numerous denominations – Sabians, Syrians, Yazidis and some pagans, as well as infidels.

These “minorities” are not always, nor in all forms of division, “minorities”; Nor are they imaginary minorities; Many monolithic identity fanatics try to suggest this. These minorities are a solid reality and not urgent, but original (with the exception of very few sects, such as Armenians who immigrated to the Levant and Iraq after the Ottoman massacre), and are not minorities by nature, meaning their “minority” is not necessary. , a permanent, clear characteristic, but it is – mostly – wavy within its intersection with the “majority”, which means that the characteristic of a few and many is relative in the majority, for example, are Arabs as a dynasty the majority in the Arab world? If they are in the majority, then there are ethnic Arabs / nationalities, and at the same time Christians, are they classified here in the context of the “Arab majority” or in the context of the “Christian minority”?

Even within the boundaries of classification related to Qatari geography, the status of these identities changes, from “majority” to “minority”, and vice versa. Christians, although they are a minority in the entire Arab world, except that in Lebanon, for example, they are not a minority, and Shiites are a minority in Egypt, but in Iraq they are the majority. The position of minorities differs in terms of influence and hegemony, because the Alawites are a minority in Syria, but they have control over power for more than half a century, compared to the Sunni majority, and unlike other Christian minorities, Druze and Ismailis, which branched out from other sects.

The Arab world accepts tremendous wealth in this area. But, unfortunately, all this wealth, all that diversity that was supposed to be a place of pride, pride and welcome, is mostly not a place of pride, pride and welcome. Many – at the level of ruling regimes, at the level of legislators, at the level of thinkers, at the level of socially influential people and at the level of the vast majority of priests – look at this difference with concern, many always see this diversity as a problem / as a problem / as a chronic crisis. as a negative state that must be overcome, bypassed; Not by acceptance and positive activation, but by an attempt to frame and control in the context of a monolithic identity that they believe should prevail at the ethnic / dynastic level, at the religious and sectarian level, at the linguistic level and at the cultural level.

And if the issue of this “minority diversity” has not taken its part in terms of serious and positive interaction with it since the beginning of the formation of Arab countries / states at the end of the First World War, that is, a hundred years (on the contrary, it was – at best!) , neglect, blindness and marginalization.Intentionally), the matter took on a more tragic dimension with the spread of chaos and civil wars in some Arab countries rich in this beautiful diversity of identities.

And if the Arab-Israeli conflict caused the immigration of Jews from Iraq and Egypt (and Egypt and Iraq lost so much), then the chaos and civil war in Syria and Iraq created the existence of these minorities on the test of real threat, direct and indirect, some of them were subjected to murder and forced displacement, and some of whom he chose to migrate voluntarily out of fear and insecurity because he was no longer insured; Neither myself, nor property, nor freedom; With the spread of hostility towards minorities and their transformation into easy targets for extremist groups; Although the number of Christians in Iraq has declined – for example – to worrying numbers (there are no reliable statistics, they are turbulent, but generally confirm a large decline that could undo the active presence of Christians), which indicates a more pessimistic future for all these minorities in general. . Which means jeopardizing the richness of diversity and difference – and hence; Openness – basically.

Therefore, there is a real danger, not only for these “minorities”, but also for the “majority”, ie for the Arab world as a whole, represented by the silence of the Arab world about a unique identity, a unique identity with which other identities disappear or greatly diminish. To the point of transformation into margins that do not have the slightest degree of efficiency in the social, cultural and economic context. Faced with this danger, we must unite at all levels – cultural, religious and official / security – to provide adequate protection (protection in the broadest sense: what makes security a reality, dignity is available and the future promises) for all these constituent minorities part of the human components of our Arab world and a source of wealth. Wealth in itself and the richness of what its presence means from the real and practical affirmation of religious, sectarian, ethnic, linguistic and cultural openness.


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