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Islam and Hatred: Why the Free World Civilization is at Risk

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Hatred to the other is one of the main sources as much as commandments in Islam. It is this old inherent religiously commanded hatred that is behind the terrorism of Jihad against the infidels and the criminality of the Muslims in so many places and regions around the world.

Hatred cannot be detached from Islam because it is in fact indoctrinated and motivated by Islam. The Nazi era has taught us that hatred is one of the most important policies that lead to apartheid and genocide. The Qur’an teaches hatred and commands to hate the infidels. The Islamic Caliphate State (ICS) is proving it time and again, even by destroying the archeological sites, the wonders of the old Middle East.

Consider the elements that define hate speech: drawing a moral comparison based on distinction between one’s own identity group and those outside of it; dehumanization of other groups and insistence of personal superiority against these groups; and a call to all kind of atrocities perpetuated against other groups.

The Islamic Shari‘ah qualifies as hate religion on each and every count by which we define hate speech. There is no other religion that draws such sharp distinction between its community of believers and others outside Islam.

a) Its message inspire loathing for others and the Qur’an mandates the superiority of Islam by all means. According to Muslim exegetes, there are seven major features of the superiority of Arab-Muslims over others, based on the Qur’an, among them, they are the best Ummah ever brought forth to men, bidding good (Ma’rûf) and forbidding evil (Munkar); they hold the pillar of superiority over all other world communities; and they will wage war on the people of error and the Anti-Christ.

b) It draws a deep distinction between Muslims and the others, called Kuffār, and it incites to violence and hatred. Islam is ethnocentric religion and political culture. It differentiates the world between Dār al-Islām against Dār al-Harb; between the good and righteous society and the bad and unclean society. It is Halāl against Haram; it is the right against wrong; it is the pious against the evil-doers; it is Paradise or Hell. There is nothing positive in the Qur’an and the Sharī‘ah for non-Muslims who are all infidels.

c) It perpetuate legitimizes atrocities and butchering of non-Muslims whenever they are. There are 527 verses that are intolerant to the infidels, and 109 verses calling on Muslims to make war on the infidels. As Muslims see it, Islam is for everyone in the human race and should be expanded as a winning religion, by force or persuasion, until all human beings proclaim that “there is no God but Allah and Muhammad is his messenger.” Jihad is universally understood as war on behalf of Islam, and its merits are described plentifully in the most-respected religious works.    

In ancient as much as in contemporary world, Islamic dominance is characterized by the oppression and discrimination of non-Muslims, all defined as infidels (Kuffār, Kāfirun). There are no “unbelievers” or “disbelievers” in the Qur’an and the Sharī‘ah at large but only infidels or apostates. This is not only a subjective issue, but deep categorical. ‘Unbeliever’ can get neutral in conception, ‘infidel’ is totally different. The pattern of aggressive violence and disregard for human suffering is persistent in Islam and reflects the message of the Qur’an, which is one of superiority, loath and hatred. 64 percent of the Qur’an and 61 percent of the overall Sharī‘ah is related to the infidels, and there is not even one positive stand in favor for them. They are all an integral part of the abode of Hellfire.

The Kuffār are the vilest animals and beasts; the worst of creatures and demons, perverted transgressors and partners of Satan (al-‘Imrān, 3:82, 110; al-Nisā’, 4:76; al-A‘arāf, 7:176; al-Anfāl, 8:55). The Kuffār are to be beheaded. Muslims must strike off their heads and their fingertips (al-Anfāl, 8:12; Muhammad, 47:4). The Kuffār are to be terrorized. Muslims are to cast terror into the hearts of the infidels, their abode is the Hell-fire (al-‘Imrān, 3:151; al-Anfāl, 8:12, 8:60; al-Ahzāb, 33:26; al-Hashr, 59:2). The Kuffār are to be annihilated until the religion of Allah is the only one. They are to be killed wherever they are found, since persecution is severer than slaughter. Muslims are obliged to slay them until there is no persecution, and religion is only Allah’s. This commandment includes not only the infidels and the idolaters, but also the hypocrites and the polytheists, as their abode is Hell-fire (al-Baqarah, 2:191; 193; al-Nisā’, 4:89, 91; al-Anfāl, 8:39; al-Taubah, 9:36, 73, 111, 123; al-Tahrīm, 66:9). The Kuffār are to be crucified (al-Mā’idah, 5:33). They are the constant fuel of the fire burn in Hell (al-‘Imrān, 3:10; al-Taubah, 9:17; Ibrāhīm, 14:30; al-Nahl, 16:29; al-Anbīyā’, 21:98; al-Hajj, 22:19; al-Ahzāb, 33:64; al-Saff, 61:11; al-Mû’min, 48:13). “Hostility and hate” exist between the Kuffār and the Muslim believers forever until they “believe in Allah alone” (al-Taubah, 9:28, 32, 69).

The Egyptian intellectual Sami al-Rabbā’ has elaborated:

If you say that Islam is a violent faith, you are accused of being anti-Islam and “Islamophobe”. Yet, the main of the Qur’an are passages full of incitement and hatred, Jihad-killing and war-mongering.

The educational system is the main source of indoctrination and socialization to hatred and it works almost as a production line. The Muslims start the politics of hatred and Jihad ideology from infancy. The children learn to hate before everything, even without knowing why: at home, in the mosques and in schools, Madāris. They hate the infidels, because they are what they are, and not because they know anything about them. The hatred is in their drink and foods, and this fuel directs and motivates the massacres and lynches that are so pervasive around the world.

The contemporary radicalization of the Muslim youth, the “third generation” Muslims living in the Western world is enormous and alarming. A report by the International Centre for the Study of Radicalization in London claims that “European jihadists in Syria are more numerous than official statistics indicate. Indeed, they point to the existence of entire French-speaking and German-speaking brigades in the Aleppo region.” Many of them are radicalizing through the Internet extremist websites and YouTube videos; others are led by imams at mosques; and others, converted to Islam, men and women, volunteer for sex Jihad.

Sa’id al-Hamad, a liberal thinker from Bahrain

The ‘culture of backwardness’ dominates the Arab world, and it includes ‘culture of terrorism,’ which adopts beheading and lynching people; and the ‘culture of hatred,’ which propagates in the minds and consciousness of the youth deep hatred to the world.

Islam’s conceptions and behavior

Muslim groups and organizations are violent politically and fanatic religiously. Muslims cover their activities by using religious argumentations as an excuse and motivation to their behavior towards the other. Whether they butcher and cut-off heads of infidels of the West; or terrorize their own Muslim believers, Sunnis and Shiites; or massacre minorities of all kinds, mainly Christians; or when they establish Islamic institutions and mosques in Western states; or when they commit acts of horrible homicide bombings and terrorism; or when they conquer, Islamize and Arabize vast territories; or when they commit ethnic cleansing, apartheid and mass holocausts — for example, the Hindus and the Armenians in the past, and Christians today; or when they coerce and intimidate, Muslims always claim they do it in defense.

Another astonishing issue is that Muslim exegetes, preachers and propagators speak only in complete and absolute terms about their religion’s values, without the slightest self-criticism and doubts: ‘Islam is absolutely a religion of peace and harmony;’ ‘Islam is totally devoted to promote peace around the world;’ ‘Jihad is absolutely and totally defined in terms of defense;’ ‘aggression is used only rarely, when the Muslims have no other choice to defend their religion and their self;’ ‘there is nothing in Islam that is against tolerance, democracy and peaceful relations;’ and ‘Islam tolerates all other religions, acts peacefully and preaches for human cooperation and collaboration.’

One finds these slogans abound in books, article, and media resources. It is so pervasive and so totalistic that it becomes almost impossible to argue and to debate with them. Their cultural conceptions; their totalistic approach as being always and under all circumstances the righteous side; and their ethnocentric conceptions make it impossible to argue with them in rational and according to the ‘golden rule’ values.

However, when one elaborates the many verses of the Qur’an and the commandments of the Shrī’ah, he immediately attacked and mocked off as an ignorant of Islam and dismissed as being biased evil Muslim: “you don’t understand the real true meaning of the scriptures;” “you don’t know Arabic;” “you hate Islam and prove Islamophobia exists;” “you prove by your words the white man discrimination of imperialism and colonialism;” “you are racist and oppressive;” and other accusations according to Arab-Islamic imagination and aggression.

What Arab-Islamic history and contemporary tell us?

This is the political language of the Muslim scholars, spokesmen and propagators. Yet, one has to recall the following: the origin of the Arabs and Islam is in Arabian Peninsula. All the vast areas that have been conquered from year 632 on are the result of one of the deepest colonialist and imperialist occupation characterized by process of Arabization and Islamization of the occupied territories. The Middle East was mainly Pharaonic; Phoenician; Babilonian; Ugarit; Chaldean; Jewish, and Berber in North-Africa. Iran was Sassanid; Turkey, Afghanistan and Pakistan were Buddhist. Indeed, Islamic occupations of the Middle East, North Africa, parts of Europe and Asia were all imperialist-colonialist of the worst kind, as they have constantly become Arabized and Islamized.

The invasion out of Arabia was conducted under political ideological ambitions clocked in a religious banner and as an intrinsic part of Islamic doctrine. This process of occupation ended by ethnic cleansing and deportations of the indigenous population; massacres and genocide of peoples; huge slavery by hundreds of millions; and racist policies of Apartheid.

The Palestinian sociologist, Ali ‘Issa Othman, states his conviction that

The spread of Islam was military. There is a tendency to apologize for this, and we should not. It is one of the injunctions of the Qur’an that you must fight for the spreading of Islam.

Indeed, Islam has never been a tolerant, peaceful religion. It is not intolerant as a response to other’s intolerance, but it is inherently intolerant, racist and war-mongering by itself, according to its religious doctrine. Islamic hostility that practices a policy of systematic Jihad against the other are not a modern phenomenon, but deeply rooted in the Qur’an. It has been operated systematically from the 7th century on until today.

Moreover, against the religious command to love their own fellow believers, Muslims massacre by millions other Muslims. Today, it is represented by the emergence of groups and organizations that follow the Islamic ancestors’ tradition, Salafiyah, with the following division: traditional (Salafīyah Taqlīdīyah), represented by the Muslim Brotherhood parties; Jihadi (Salafīyah Jihadīyah), represented by al-Qaeda and its regional organizations (like AQAP, AQIM, al-Shabab in Somalia, Boko Haram in Nigeria, Jabhat al-Nusra in Syria); and Takfīri (Salafiyah Takfīrīyah), represented the Islamic Caliphate State.

The objectives of Islamic hatred

The Qur’an makes it clear that Islam is not about universal brotherhood and cooperation, but the brotherhood of the community of believers. The Qur’an says that all other religions as such are cursed by Allah. Whoever does not believe in Muhammad and totally follow him; whoever contends with Muhammad and Islamic tenets it means heresy that deserves death. It is the nature of Islam to dominate and not to be dominated; to rule and not to be ruled; to be superior on all the infidels. The Muslim vision is clear: there is one universe, and it must be under the banner of Islam. All humanity must submit to Islam as the supreme religion.

The Islamic excuses of the past are no more relevant. The claims they revenge only at acts that are committed against them; acts that humiliate their honor and their souls; or for defense of their nation and soil; and all other sorts of fairy-tales for the consumption of Western media to publish and public opinion to impress – these excuses are no more relevant. The fact is that Muslim groups and organizations murder and butcher and operate all kinds of horrible atrocious acts of violence are exactly for political reasons under the cloak of religious issues and as a result of cultural reasoning. They wish to conquer the world, to impose their religion and culture, and they do not feel any shame or guilt remorse. From their vantage point, they are entitled to possess everything, as it is promised in the Qur’an. They have never given up the prophetic message that Islam must dominate the entire world, and they have all the patience (Sabr) in time to bring these ambitions come true.

The Saudi legal expert, Basem ‘Alem states it clearly:

As a member of the only true religion, I have a greater right to invade others in order to impose the Shari’ah, which history has proven to be the best and most just of all civilizations. This is the true meaning of Jihad. When we wage Jihad, it is not in order to convert people to Islam, but in order to liberate them from the dark slavery in which they live.

This is apparent in an interview with Ayat Allah Kamil, a Palestinian woman who had tried to carry out a suicide bombing. When asked by the Guardian journalist: “Do you have any dreams for the future?” She responded

My deep belief and wishes that the whole world becoming Islamic, a world in which we will all live in peace, joy, and harmony, all of us, human beings, animals, flowers, plants, and stones. Islam will even bring peace to vegetables and animals, the grass and the stones… And you will be able to remain Jewish, whatever you want; it doesn’t matter, but only in an Islamic world.

…and its consequences and repercussions

The Western world reaction to this reality if fear and intimidation. One of the fresh examples is the case of Ayaan Hirsi Ali, a victim of genital mutilation in infancy and a victim of Islamic persecution today. Now she has been subjected to yet another example of Western cowardice and hypocrisy. Brandeis University has decided not to award her an honorary degree. As Arnold Ahlert observes, Brandeis honored Desmond Tutu who was an overt anti-Semite, and asserted that the Holocaust’s gas chambers made for “a neater death” than did Apartheid. He regularly accuses the Jewish State of ethnic cleansing, and insists that Zionism has “very many parallels with racism.” Brandeis also honored the playwright Tony Kushner, despite his overt anti-Semitism for Israel. He also accused the Jewish State of ethnic cleansing, and insisted its creation “was a mistake.”

Nevertheless they have been given the honorary degree. A similar case was also the University of Haifa decision not to grant an honorary doctorate to Nobel Prize laureate Yisrael Aumann, “because of his political views,” but has awarded the extreme leftist anti-Zionist Shulamit Aloni the honorary degree without hesitation.    

The question is why the academia, the media, and governments in the West, founded on liberalism and secularism, would not only refuse to counter Islamic Jihad and Da‘wah onslaught against other civilizations but even deny that Islam is not compatible with the basic values of freedoms and civil rights? The answer is surprisingly simple: because they are frightened, because they are intimidated and terrorized. They are frightened of being accused of Islamophobia and racism; they are intimidated by brutal savage forces that threaten and actually attack them; they are terrorized by anarchic and chaotic groups of ruffians; and they are paralyzed by Islam’s real intent to bring us all to its 7th century traditions and way of life. Part of them, mainly the academia and the cultural hedonists, act along these lines because they hate the west and its values and they perceive Islam as a cure to what they call ‘Western malaise;’ as they embrace sick and twisted ideologies based on neo-Bolshevism and neo-Fascism.

The best to exhibit the mired reality of this Western world’s situation is the example of the British newspaper, the Guardian’s cartoonist and head of the British Cartoonist Association, Tim Benson. Anti-Semite in profession, he often sketches horrible graphic cartoons against Israel, but never against Islam and the Palestinians. When asked about this, his answer was pure and simple: I am afraid. It means, he can draw anything against Israel, the Jews, Christianity and Buddhism, and nothing happens, but he would not dare to do that when Muslims, Arabs and Palestinians are concerned. He does not want to be persecuted like Salman Rushdie, or be butchered like Theo Van Goch, to mention the few.      

The academia and the media worldwide are sick, and Israeli academia and media represent a pure tragic example of this sickness, because Israel is in the forefront of the war of civilizations, the last fortified dam before the deluge. Unless these two important organs of Western society’s body that hold crucial influence on the governmental apparatus decision making stop their submission and capitulation to the forces of evil, the Western world is doomed.

Those in power are still terrified of offending Islam. Honor killing is still overwhelmingly an Islamic tradition; gender equality simply does not exist within Muslim culture and jurisprudence; women still have very few rights and are treated like beasts in Muslim states; women rape victims are punished even to death in large parts of the Middle East; and women are still forced to cover their entire bodies in dark tent. Islamic immigration wrack and havoc Western societies; and the Muslim’s third generation proves to be the most extremist and fanatic, and still Western governments appease Islam and actually even unintentionally promote its victory.

The Muslim women’s clothing is the symbol to Western world’s sick era. If “Sunlight is the best disinfectant,” then Western civilization is marching courageously to a dark era in which Islam determines the values of the future. This is a darkness era that clouds the minds of those in power in the West, as much as in the academia and the media, not to see the bright sights of Islam’s brutal onslaught of Jihad; not to hear the clear voices of Islam’s targets operated by Da‘wah; and not to smell the scent of Islamic blood-hunt that wishes to smash our freedoms and civil rights and to re-mold Western civilization according to their traditions.

This almost constitutes a perpeteum mobile, which leads to a simple mathematics: if the number of the Islamic fanatics produced by hatred is higher than those the Free World can neutralize, it means that it is losing the war of civilizations. Indeed, the Western world’s mired situation is so intimidating that it refuses to tell even to itself that Islam is engaging in a Third World War against us, and we even do not fight back, but appease and pay protection money. What we are really dealing with is not Islamophobia, but the acute danger of Islamophilia and Islamization of the Free World’s civilization.

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The power of love: comparison of two romantic relationships

Elchin Hatami

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The article illustrates the role of love in two romantic relationships based on two novels. Conrad and Jeanine are the two main characters in “Ordinary People”, a novel by Judith Guest [1], and also Don and Rosie have similar roles in “The Rosie Project,” which was written by Graeme Simsion. The books were published at different times and were written about different societies and conditions. Although Conrad’s relationship with Jeanine and Rosie’s friendship with Don have some similarities, their relationships are mostly different. Don and Conrad have various mental disorders. Conrad’s problem appeared because of events that happened in his life, but Don’s disorder is genetic, and he needed to learn how to communicate with people. The relationship between Conrad and Jeannine helps Conrad to get better and accept that horrible event as the reality of his life. On the other hand, Don has problems with socializing and cannot communicate with women well. Finally, he fell in love with Rosie, and the power of that love caused him to fix his behavioral problem. Rosie and Jeanine’s presence and love affected Conrad and Don and helped the two men began to heal considerably.

According to the novels “Ordinary People” and “The Rosie Project,” their relationships happened at different times and in different regions. Conrad and Jeannine are younger than Don and Rosie. Naturally, their thoughts and feelings were different from Don and Rosie’s. For example, in the first meeting, it seems that Conrad had a positive attitude about Jeannine and just looked for her beauty. The first time when they talked to each other, they had a friendly greeting. After the greeting, Jeannine and her friend turned away, and Conrad walked blindly behind them, down the hall toward history class (Ordinary People, p.21). In contrast, Don, when he first visited Rosie, did not empathize with her. He could not tolerate her differences, and though her lifestyle and characteristics were not familiar to him; then, he found her unsuitable for his Wife Project. For instance, when Rosie said she was a vegetarian, he thought vegetarians and vegans could be incredibly annoying (The Rosie Project, p.51). He also found her smoking inappropriate and criticized her smoking habit; “Smoking is not only unhealthy in itself and dangerous to others in our vicinity, but it is also a clear indication of an irrational approach to life” (The Rosie Project, p.57). In fact, Conrad found Jeanine more attractive at the first meeting, but Don showed no interest in Rosie, and he was agitated when he saw Rosie was completely different than he expected. Moreover, during Conrad and Jeanine’s relationship, it can be recognized that they loved each other, and Conrad was a very kind partner to Jeanine. For example, when she talked about her parents and cried, Conrad lifted her chin with his hand and kissed her (Ordinary People, p.200). The events in the novel showed that Conrad always had romantic behavior. Jeanine also had a good agreement with him. For instance, she encouraged him to write the song and notate it. “I love it. Let’s notate it, okay? I have got some paper. Here, play it again. It is so lovely and clean” (Ordinary People, p. 245). Conversely, Don was very selfish. He just set his schedules, thought about himself and did not care about Rosie’s feelings. In the laboratory, when he was testing the DNA samples for the Father Project, he hurt Rosie’s feelings and said, “Presumably, you think it is to initiate a romantic relationship.” Rosie answered, “The thought had crossed my mind.” Don continued with this sentence, “I am extremely sorry if I have created an incorrect impression. I am not interested in you as a partner. I should have told you earlier, but you are completely unsuitable.” Rosie said, “Well, you will be pleased to know I can cope. I think you are pretty unsuitable too” (The Rosie Project, p.125). Consequently, Don and Rosie’s relationship was completely different from Conrad and Jeanine’s affair. It seemed that it was one-sided love that eventually changed during the relationship.

Finally, at the end of the novel, Conrad and Jeanine’s love affair raised their life expectancy and helped them to forget their pasts that had subjected them to terrible events. The author illustrated that they were happy after forming a deep relationship, and portrayed the result of their relationship with the following sentences: “He squeezes her tightly, feeling the sense of calm, of peace slowly gathering, spreading itself within him. He is in touch for good, with hope, with himself, no matter that” (Ordinary People, p.251). Therefore, the presence of Jeanine helped Conrad’s mental problem got better and returned to a healthy life. In contrast, Don and Rosie’s relationship process was different. They went to New York City, and in the hotel, when Rosie opened the door wearing only a towel, he recognized that she was extremely attractive and fell in love with her (The Rosie Project, p.221). First, Rosie kissed him, and then he kissed her back; again, she responded (The Rosie Project, p.223). When he declared his marriage intention to her, she refused and said, “Don, you do not feel love. You cannot love me” (The Rosie Project, p.269). After that, he began to change his behavior. He thought he should open his life socially to a wider range of people and decided to fix his behavior. In fact, he struggled to solve his communication and empathy problems, which were defining symptoms of the autism spectrum, to win Rosie’s love and feeling.

In conclusion, Conrad and Jeanine’s relationship in comparison with Don and Rosie’s dating have happened at different times, in different places, and involved different situations. Despite the differences, both events lead to similar results. The presence of Jeanine and her love helped Conrad to improve his mental problem. Additionally, when Don fell in love with Rosie, he decided to change and socialize more to obtain Rosie’s good impression. The power of love treated Conrad and Don’s mental disorders significantly. On the whole, love is a powerful impression and profound feeling that often can help people overcome psychological problems. Research also has shown that individuals can obtain good health and long life via having a romantic relationship, and falling in love also can improve critical mental disorders.

Endnotes:

1. Ordinary people is a novel by Judith Guest that first published in 1976. The novel talks about life of the Jarretts, a typical American family who try to cope with the consequences of two traumatic events.

2.The Rosie Project is a 2013 Australian novel by Australian novelist Graeme Simsion. The novel is the New York Times bestseller book. The novel was written about genetics professor Don Tillman, who struggles to have a serious relationship with women.

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Invisible COVID-19 makes systemic gender inequalities and injustices visible

Muratcan Isildak

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It is no surprise that the Covid-19 epidemic is not gender-neutral in our social world, which requires everything to be sexually consequently halted economic activities and enforced social distance. The gender dimension of the outbreak is very violent and paralyzed, but they are not new and surprising. In fact, the invisible covid19 is hyper-global and largely corporate-driven, with its economic, environmental and social injustices, permanent gender inequality and sexism, severe xenophobia and racism, and new colonialism and marketed mining activity implemented by self-owned financial, political and intellectual elites has made many fault lines visible in our world visible.

In the context of the coronavirus epidemic and other systemic crises, some useful features associated with female leadership, such as knowing their own limits, motivating through transformation, putting people on top of self-praise, humility, focusing on raising others, and empathizing rather than managing others, are more gender-sensitive, egalitarian and human rights. can help improve centered responses. At the very least, the diversity of approaches and experiences in addressing public health and human safety should be an argument for more equal representation of women at all levels of decision-making. This can affect, for example, how parliaments (currently 75% men worldwide) protect and safeguard human rights, how gender-sensitive the measures they take and how they should control their implementation after Covid-19 and how we can build a better future.

The Covid-19 outbreak is not the real cause, but it is a reinforce, enhancer and aggravating of existing discrimination and injustice in our systems and societies, including crushing, using and victimizing women and girls in many areas of daily life. It does not separate viruses, societies and systems. It is not a coincidence that the dominant economic pattern and thinking are constantly exploiting existing gender stereotypes, and that women and girls are constantly underestimating their contribution to the survival of societies by making the care work invisible, worthless, low-paid, and insignificant. Therefore, the fight against corona virus should be comprehensive and systematic. This struggle cannot be limited to the virology plane and cannot be referred to improving health systems; The feminist, human rights-based, intersectional and justice-oriented analysis, based on nationalist and authoritarian austerity and competition policies, is based on human rights, intersectional and justice-oriented analysis, cultural, political, social and economic levels. it should attack discrimination and inequality inside and outside.

Gender experts and feminists are wise to deal with the epidemic in their writings and analysis to begin to transform the way our societies work, the most vulnerable and marginalized groups, especially women and girls, to protect, empower and take advantage of them. it reminds us that we need to use this momentum – and initiatives, resources, research, actions and discourses. They are also making a joint effort to monitor the actions of governments and companies and to impose the responsibility to launch the fundamental changes needed now. This is a gender equality, intersectional and human rights that prioritize people’s well-being, participation in decision-making processes and access to basic services and resources, centrally for the responsibilities targeted at the local, national and global level, during and after the Covid-19 outbreak.

Finally, during a terrifying global crisis such as the Covid-19 outbreak, especially to political leadership, to both real leadership examples and failures, and therefore to societies experiencing multiple and intersecting human, economic, social, sanitary and political crises, We witness the need to re-evaluate what qualities we are looking for in leaders who are expected to guide the world after the epidemic, which is radically different from the pre-epidemic world. A series of gender experts and observers, comparing different national responses – and leadership styles – to the coronavirus crisis, is not the debt of female leaders in different countries such as Taiwan, New Zealand and Germany, and female heads of states in some Scandinavian countries, in times of crisis to empathize and diligently. points out that they emphasize that there is power. The success of the epidemic in limiting the worst excesses in their country is even more impressive, given that at the start of the epidemic, only 10 out of 152 elected presidents, and therefore only 7% of all global political leaders, were women. Compare this to the style of a group of male leaders who use the crisis around the world, perhaps the most striking example of Hungary, who use the crisis to speed up authoritarianism and undermine the principle of separation of powers, and resort to the war of blame rather than offering stable crisis management. This shows only what social scientists have previously confirmed at various levels, that is, there are some gender differences in leadership activity.

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The Need for Humanitarian Leadership and Global Solidarity during COVID-19

Dr.Anis Ben Brik

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The coronavirus pandemic is a systemic human development crisis, affecting individuals and societies in unprecedented ways. It is also generating new humanitarian needs.

According to UN estimates, half a billion people, or 8% of the world’s population, could be pushed into destitution by the year’s end, largely due to the pandemic. If so, then the fight against poverty would be set back 30 years. The International Rescue Committee said last week that the virus could cause 1bn infections and 3.2m deaths in 34 fragile states, including Afghanistan and Syria.

The fourth annual Global Report on Food Crises highlights Yemen, the Democratic Republic of the Congo, Afghanistan, Venezuela, Ethiopia, South Sudan, Sudan, Syria, Nigeria and Haiti among the countries most at risk of widespread famines caused by the coronavirus pandemic. According to World Food Programme estimates, the number suffering from hunger could rise from 135 million to more than 250 million.

The International Labour Organization reported last week that almost 1.6 billion informal economy workers (representing the most vulnerable in the labor market)out of a worldwide 2 billion and a global workforce of 3.3 billion are in immediate danger of having their livelihoods destroyed.

COVID-19 has underscored the importance of humanitarian leadership and global solidarity. On April 2, the United Nations General Assembly unanimously adopted a resolution, co-sponsored by 188 nations including Qatar, calling for “intensified international cooperation to contain, mitigate and defeat the pandemic, including by exchanging information, scientific knowledge and best practices and by applying the relevant guidelines recommended by the World Health Organization.”

Solidarity is a matter of both morality and long-term vision. Failure to pass this test would leave deep psychological wounds in left-behind countries, paving the way for all manner of extremism and new crises—from pandemics to conflicts—that would threaten everyone. By rallying around science and solidarity today, we will sow the seeds for greater unity tomorrow.

The coronavirus does not respect borders. Nor does it discriminate. It brings into stark view the imperative for humanitarian leadership. This crisis has revealed variations in state capacity to contain the spread of the virus.

Many governments either lack adequate capacity to respond, or in some cases, the necessary political will to provide for their citizens. For example, the most developed countries – those in the very high human development category – have on average 55 hospital beds, over 30 physicians, and 81 nurses per 10,000 people, compared to 7 hospital beds, 2.5 physicians, and 6 nurses in a least developed country.

One can readily imagine that if the COVID-19 response has been dire in the developed countries, it is going to be infinitely more devastating for governments that have only a fraction of the financial and medical resources.

Despite the blockade, the State of Qatar stands out as one of the most actively involved in global humanitarian responses to the COVID-19 pandemic. Qatar has provided significant humanitarian aid to 20 countries so far, including assistance in the field of medical supplies, building field hospitals, and contributing USD 140 million to multilateral organizations working to develop vaccines or ensure the resilience of healthcare in other countries.

To date, Qatar has sent substantial aid to China, Iran, Palestine, Italy, Lebanon, Algeria, Tunisia, Nepal and Rwanda. In addition, the representation mission of the Qatar Red Crescent Society (QRCS) in Turkey has recently distributed supplementary food aid to around 110,000 families at internally displaced persons (IDPs) camps in Idlib and Aleppo Governorates, northern Syria.

In the age of COVID-19, protecting the most vulnerable among us is not just a moral imperative but also an urgent public health objective. The health of one is the health of all.

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