To be veiled or not to be veiled?
2016 was one of the bloodiest years in the recent history of Europe. European states increased their security measures in order to prevent and protect their peoples from Islamic terrorists and Islamic extremism. Europe and West found a new phenomenon without precedent and now they are called to battle with it.
However, the real nightmare is not the constant fear of terrorists but the rising fear of our Muslim neighbor. How many times have you suspiciously watched a Muslim imam during the boarding time of your flight? How many times have you felt in sorrow or in anxiety about a Muslim woman wearing a niqab? How many times have you found yourself thinking that all women in Muslim countries get married before their teens or that all men beat their wives? Religion has started to set boundaries, bridge walls and bring hostile feelings into the surface: hostile feelings against our religious and cultural “unknown”.
Living permanently in Greece, I came face to face with the refugee crisis. Greece had to deal with thousands of Syrians coming from a different cultural, political and religious background. This was the breaking point where we understood the impact and the power of the Greek Orthodox Church in the Greek political and social life. First of all, in order to understand all these facts, I should mention the privileged position of the Church in the Greek Constitution. According to the Article 3, which governs the relations between the State and the Greek Orthodox Church, of the Greek Constitution (1986), the Greek Orthodoxy is the prevailing religion and the Greek Orthodox Church has the full autonomy to run all the operations related to the religious affairs. The Greek Orthodox dealt with the refugee and migrant crisis in really bad terms. Many bishops referred to them as a miasma for the Greek society and a crusade against them has to be started in order not to let them convert Christians into Islam. In September 2016, when the first refugee children would go the Greek primary schools, some Church’s representatives condemned this action and put the blame on the State that these children should not sit next to the Greek young generation. The ex-Minister of Education, Mr. Nikos Filis made an effort to change thecourse of religion in High Schools and introduce the course of World religions. The reaction of the Church led to replacement from another Minister who would follow the instructions of religious leaders and would maintain the course in the form of indoctrination as it is since the late ’50s. The specific form of the course puts in the margin, students from different religions, humanists or atheists and does not provide an inclusive school community.
Moreover, Greece is one of the countries that have not yet built a mosque for the Muslim communities. Muslim communities gather and pray in their own apartments or basements which serve religious purposes. The building of a mosque is one of the most problematic debates in Greece, especially after the pressure by the Turkish government in order to reopen the Theological School of Halki (closed since 1971).
As I already mentioned, both secular and less secular states of Europe such as Greece, are called to deal with problems and difficulties arising from religions and their embodiment in the field of politics and of human rights. This paper is going to discuss some of the most alarming issues in the current public debate related to religious expression. A special emphasis will be put on the relations between Islam and Christianity.
This article is divided in the following parts: The first part is going to examine the secular character of Europe and its challenges and consequences in a multireligious society. The second part is going to examine the issue of Muslim women veil and its ban from National Laws as well as women rights in both Muslim and Christian communities. Both primary sources and secondary sources have been selected in order to investigate the issues from various perspectives. A special attention has been paid on the decisions of the European Court of Human Rights on cases related to freedom of religion and freedom of expression.
A Secular Europe
According to the study of Pew Research Center which was conducted in 2010, Europe counted 550, 2 millions of Christians, 139,9million Non-religious and 43,3million Muslims. The prevailing religion in every single country in Europe was Christianity except for Estonia and Czech Republic where the majority of population was non-religious (59.6 % and 76.4 % respectively). Only in Albania, Islam is the prevailing religion counting 80.3% of the population. Following this study, in 2015, European Commission conducted a research related to values and European spirit. For Europeans, the most important things are the human rights, peace, life respect, individual rights and religion. Instead, they believe that the followings things represent most European Union and are less important for them: respect for other cultures, Law of the State (l’ état de droit) and democracy.
What is secularism and secular identity?
According to Casanova, secularization of Europe is an undeniable social fact. Religion does not play a key role in the fate of people and a new social model emerged in the recent decades of European history. According to Ferrari, secularization is the process where decisions affecting politics, law and economics must be based on reason, not on the faith of one or other citizen. The private and the public life are completely separated. In the era of secularization, religion belongs to the sphere of private life and public life has no room for religious affairs. Taking into account the flux of foreign minorities in Europe which carried with them new cultures and religions, secularism was the ideal solution to create inclusive societies without discrimination on the grounds of those cultural elements. To prevent the danger of a clash and to ensure the equal treatment of all religions, it is essential to ground the public sphere on a principle that is universal and neutral and therefore capable of being accepted by all people regardless of their religion: this principle is human reason. Consequently, Church and State are two different entities with different goals and different means which sometimes may cooperate for the social and common good.
Secularization has been a new and universal concept which according to Weber is a unique feature of European thought. But how has secularization emerged and prevailed in European societies? According to Linda Woodhead, there have been numerous social and political changes which favored the emergence of secularism after the 1970’s. First of all, individual rights gained ground and people determined their lives as they wished without letting anyone get involved in their decisions. Other changes such as late capitalism and consumer capitalism, tertiary knowledge open to large part of people, urbanization, globalization of economy in the post-colonial era, well — educated and skillful young people from all the social classes, women rights and women emancipation, sexual revolution and feminist movements, political emancipation constituted the fertile ground where secularism built its own building. Linda Woodhead offers two definitions for secularization. The first one is the social secularization which is the process whereby religion loses its power and influence over and within society while personal secularization has to do with the decline of individual allegiance and commitment to religion. State marginalized Church in Western states but still lays on its support in cases of emergency. Church still has impact on many people lives and its messages are strong enough even if many people decide not to follow strictly these guidelines and instructions.
A secular Christian identity
Someone would wonder how European and enlightened, secular societies are compatible with the rates of the study by Pew Research center where the majority identify themselves as Christian. As Casanova mentions, large numbers of Europeans even in the most secular countries still identify themselves as “Christian”, pointing to an implicit, diffused and submerged Christian cultural identity. According to Casanova, “secular” and “Christian” identities are intertwined in complex and rarely verbalized modes among most Europeans. However, scholars coming from different backgrounds, support the view that European secularism is selectively secular and is more friendly towards Christianity and less tolerant towards other religions and especially Islam. According to them, European secularism is a result of Christian cultural identity which still applies its standards and ignores other cultures and religions. Ferrari mentions related to that view that this secularism is double-standard secularism where the conditions of access to the secular public sphere, apparently the same for all religions, are actually more demanding for non-Christians religions whose doctrinal and organizational characteristics are less compatible with the secular profile that distinguishes the public sphere. The secular character of the current European societies has a lot been under doubt by the leaders of the Church and of various religions. The Ecumenical Patriarch Bartholomew I in his message towards the “Le Parti Populaire Européen” for its 21st Congress writes “ The history of Europe which contains some common features has been abandoned by modernity. We have to take into consideration the religious dimension if we want cohesion…and this is why our Church and PPE have started a fertile dialogue since 1995”.
Le Foulard Islamique and Women rights in Christianity & Islam
During summer 2016, mainstream and social media were full of images from arrests of Muslim women wearing burkini in French beaches. Burkini is officially banned by French Law and these arrests generated a wave of protests by human rights activists and Muslims all over the world. These protests had to do with the freedom of expression of Muslim women and Muslims in general and if finally the French secular state treats equally everybody without discrimination. On the other side, secularists talked about respect to the secular state of France and its laws of forbidding ostentious religious symbols.
France is the first European secular state where the State and Religion were separated and where the neutrality (Laïcité) of the State towards religion was applied. The Government passed the Law of 9 December 1905, installing in France a regime of Separation of Church and State which remains the current regime. The State must provide to everyone the possibility of attending at the ceremonies of his Church and of being instructed in the beliefs proper to his chosen religion. Equality between the various religions implies that there is no state religion, no “official” or dominant religion, no recognized Churches..No religion has a particular public status. Toleration must be extended to all religions, and even to unbelief. What is more, the church must be subject to political control.
These values have been reflected also on the European Convention of Human Rights and especially on the Article 9, paragraph 1 which protects the freedom of religion. The second paragraph sets the limits between the public and the private sphere where religion belongs Article 9 (2) allows governments to limit “manifestations” of religion or belief, albeit “only to such limitations as are prescribed by law and are necessary in a democratic society in the interests of public safety, for the protection of public order, health or morals, or the protection of the rights and freedom of others” The wearing of veil brought initially in France a clash of cultures and traditions. As Ferrari writes, “On the one hand, immigration have brought into Europe an increasing number of people who follow religions that are not traditional in the Old continent (in particular, Islam): on the other hand an increasing number of citizens claim the right to follow publicly the tenets of their religion in matter of dress codes, gender relations, family law and so forth, and this is outside the private domain to which religion had been confined.
The veil of Muslim women reflected a symbol of oppression in European secular societies and lack of human rights. In 2004, the French National Assembly passed a legislation which makes it illegal for Muslim women to wear headscarves within French public schools. To be precise the legislation refers to the banning of ostentatious religious symbols within the secular domain of the public school system. The Jewish kippa (yarmulke) as well as “oversize” crosses are prohibited with the Muslim headscarf.The ultimate objective was the complete assimilation of these religious groups to the French values and principles and the creation of a more cohesive and inclusive society. The scarf only gradually became a charged political symbol of the presence of Islam in France. The beginning was made in 1989 where a principal in secondary school in Creil (a suburb in Paris) expelled three girls because they wore the headscarf. After this, a series of social battles in favor of the scarf or against the scarf was followed for many years. Cultural differences were brought into the surface. Muslim women who wear a hijab often being represented as agents of “fundamentalism” or “terrorism” and as indicators of the inassimilable nature of Muslims in Europe. On the one hand, people defended the cultural and religious traditions and the freedom of religious expression and on the other hand, people defended the secular values, the place of religion in the private sphere, the freedom of Muslim women from oppression, violence and patriarchal structures. Each side accused the other of ignorance or xenophobia but both sides defended human rights from a different perspective.
But what Muslim women say about this? Islam as every religion is internally diverse and has many branches with different views, more or less strict, towards human rights and women rights. In the study of Sara Silvestri, 132 Muslim women living in European countries took part in order to reach some conclusions regarding how they embody their Islamic tradition in their daily lives. Young generations are eager to access Islamic knowledge, to intellectually, spiritually and critically “own” their religion. Many women seek personal empowerment through close and conscious adherence to religious performance, by studying the Quran and Arabic independently, by attending lectures, by becoming able to challenge tradition and to dispute male leadership from within. Also, many women reject the male dominant and traditional forms of Islam and stop belonging to institutions and conservative communities. Consequently, they live their own spirituality in their own unique way even when they do not follow religious practices (non organized Islam). In the study of Nadia Jeldtoft, where she interviews people who do not belong to organized Islam, she states “ The practices have been adapted to fit into everyday life. They are spiritual because they provide interviewees with a space of their own to practice Islam on their own terms.” As Jeldtoft mentions, the nature of this form of religion is private and internalized with an individual approach. Many Muslim women believe that headscarf is a symbol of universal values and modesty and they feel better wearing it and not oppressed.
It is of crucial importance to make a short comparison with the liberty that women enjoy in Christianity. Europe has its roots in Catholicism and later some countries were led by Lutheranism and Protestantism. After the Early Christianity, the position of women got deteriorated and they became objects under the ownership of their family male members or second class citizens. Lutheranism place the male in the position of everybody’s master (paterfamilias) and women were confined in the domestic sphere with no public speech or influence. A new model of civic order where women were excluded, was promoted by Lutheran theology. Apart from their marginal role as care takers of their family, women also were depicted as devils who try to bring troubles (witch hunting).
After many centuries, women started playing a more crucial role in the Church and its operations. In a money based economy, men were absolutely interested in the profit making and women took care of charity affairs. In the last decades, modernity paved the way for Christianity. Its traditional and conservative methods were not tolerant by young people and radical measures should be taken in order to find an effective balance. Female autonomy led to the first steps for the change in the traditional typology of gender models in Christianity. In November 2016, Pope Francis extended power to priests to forgive abortion. This is the next big step of Roman Catholicism to the female reproductive autonomy which was unconceivable some years ago. Female reproductive autonomy was established as a human right in international law by the Convention of the Elimination all Forms of Discrimination against women, in force since 1981 ratified by 168 states. The Holy See, along with eight Muslim States has not signed this Convention, nor the 1952 Convention on the Political Rights of Women.
EU’s Energy and Politic Approach to Indonesia: Between Hate and Love
Authors: Akhmad Hanan and Mayora Bunga Swastika
Since Russia invaded Ukraine in February 2022, Europe has been forced to seek alternative energy sources other than Russian gas. Previously, Russia supplied around 40% of Europe’s gas needs through pipelines owned by Russia’s Gazprom. However, Russia decided to cut their gas supply to Europe as a counter action of US and its ally economic sanction. As a result, Europe has left no choice but to buy expensive LNG, optimize renewable energy sources, and tap other coal-producing countries.
Winter came, and it tormented Europeans even more. The energy scarcity due to the absence of Russian gas put many European countries into crisis. They had to pay higher for alternative energy sources as a domino effect of the Russia-Ukraine war. They also decided to utilize coal, contradicting their robust commitment towards energy transition goals and the Paris Agreement. Europe’s decision to turn back on coal has also altered the global energy transition’s geopolitical landscape. Europe is seen as a region supporting accelerated energy transitions and encouraging countries outside the region to follow suit. However, currently, Europe is taking steps contrary to efforts to accelerate the energy transition.
At the same time, Indonesia got their windfall profit through the European situation due to the rising coal price in the market. Europe has been one of Indonesia coal exporters, and following the disruption in Europe’s energy supply, Indonesia attempted to capitalize on the situation by increasing export quotas to Europe. This strategy was taken since Indonesia is one of the world’s largest coal producing countries.
Indonesia’s Ministry of Trade reports coal exports to Europe reached 6.6 million tons in December 2022. Previously, Indonesia only exported less than 1 million tons per year to the same region at the same time. The main reason was some European countries such as Spain, Italy, Switzerland, Greece, Poland, the Netherlands, and Germany increased their demand for Indonesian coal significantly.
Additionally, Indonesia became the top global coal exporter in 2022, with a total of 469 million tons, 9% higher than the previous year. Indonesia used to export coal to developing countries, mainly in Asia. As a result, Indonesia’s state revenue exceeded the targets by almost three times higher than expected. The Indonesia’s ministry of finance calculated the realization of state revenue reached 7.8 million USD, 2.8 million USD higher, and it was highly contributed from the coal trading.
Relations between Indonesia and Europe regarding energy commodities are indeed often tug-of-war. Hitherto, the European Union’s relationship with Indonesia was strained due to Indonesia’s decision on palm oil and nickel commodities. Indonesia’s decision to utilize palm as a biofuel source was feared to increase land use change in tropical forests and reduce its capacity to be a natural based solution in climate change mitigation.
Indonesia’s decision to ban nickel export was also being challenged by the European Union at the WTO in November 2019. The EU claimed this decision was unfairly harming its stainless steel industry. However, Indonesia insisted this decision was made for national development. From Indonesia’s point of view, Indonesia’s decision is one of the efforts to protect its national interests to fulfill domestic supply. Indonesia’s downstream plans will be threatened if Indonesia lifts the nickel export ban as desired by the EU. The Indonesian government has a target to build a nickel smelter in Indonesia. However, Indonesia lost the EU lawsuit regarding the nickel export ban.
Indonesia-Europe relations and Indonesia’s defeat in the nickel export ban lawsuit show that the issue of international relations is still closely interdependent. A country cannot only pay attention to its domestic interests but also pay attention to common interests. In this case, Indonesia and EU benefit from each other when conducting economic cooperation, especially export-import. This can be seen from the benefits when coal exports to the EU increase. Of course, the benefits of this cooperation will not be obtained if the two countries do not cooperate.
Apart from Indonesia’s interest in securing domestic supply, Indonesia should be able to take opportunities to cooperate with other countries, including the EU, in the energy sector. Cooperation between countries that cannot be avoided in the era of globalization should be the foundation for Indonesia in making and carrying out foreign policy. Indonesia must find a win-win solution in its relations with other countries because doing protection in this era is not a solution.
Europe’s relations with Africa and Asia are on the brink of collapse, and Russia is benefiting
More than one year since the beginning of the war in Ukraine, the world remains caught in the middle. Against a backdrop of high energy and food prices, ravaging inflation, social unrest and fears of another global recession, Western and Russian blocs are once again vying for support from nations of the developing world.
Emmanuel Macron, Olaf Scholz, Sergei Lavrov, Qin Gang, and Anthony Blinken are just some of the names that have made high-profile visits to Africa in the last 12 months. All have largely focused on cooperation and trade, yet each has done so with a discourse reflecting a kind of Cold War reboot, with Ukraine as one of its most prominent symptoms.
Each in their own way, armed with their respective propaganda, these superpowers wish for nations of Africa and Asia to pick a side. Yet, unlike the previous century, those nations cannot so easily be made to choose, nor should they have to. Russia understands this. The West does not.
It’s no secret that Africa has been reluctant to overtly condemn Russia’s actions in Ukraine, or to participate in Western efforts to sanction and isolate the warring country. Instead, African and Asian nations have continued to welcome these longstanding partners with open arms – widely condemning the war, but not Russia.
In Malawi, for instance, Russia’s deliveries of tens of thousands of tonnes of fertiliser amidst global shortages are seen as a gift from heaven by struggling farmers. Malawi’s minister of agriculture shook hands with the Russian ambassador, describing Russia gratefully as “a true friend”. Russia’s announced plans to send 260,000 tonnes of fertiliser to countries across Africa, is certain to spread similar sentiments.
In my country Congo-Brazzaville, the government signed five major cooperation agreements with Russia in the midst of its war with Ukraine, including for the construction of a new oil pipeline and to enhance military cooperation.
This charm offensive, prominently led by Russian foreign minister Sergei Lavrov, who has visited South Africa, Eswatini, Angola, Eritrea, Mali, Sudan and Mauritania just since January, is already nourishing pro-Russian sentiment throughout the continent, and stands in sharp contrast to the damp squib that was President Emmanuel Macron’s recent African adventure.
In his press conference with Democratic Republic of Congo (DRC) President, Felix Tshisekedi, in what was perhaps the most deaf-tone faux pas of his entire trip, President Macron was repeatedly asked to condemn Rwanda’s support for M23 rebels causing havoc in eastern DRC – a situation that closely resembles Russia’s covert support for Donbass separatists in recent years. For all intents and purposes, he failed to do so.
Instead, when a French journalist quizzed him on former Defence Minister Jean-Yves Le Drian’s disparaging mention of an “African-style compromise” in relation to President Tshisekedi election in 2019, Macron proceeded to lecture the Congolese President on freedom of the press – much to the disbelief of those witnessing the scene.
Despite President Macron’s effusive rhetoric about ‘new relationships’ and ‘new starts’, his outburst was yet another bitter reminder of Europe’s longstanding paternalistic and dissonant attitude towards the continent. This is the same attitude whereby decades of European political and military influence on the continent have failed to generate meaningful progress when they did not actively undermine those efforts. Africans are wise to this and refuse to take it anymore, as evidenced by the growth in anti-French sentiment in West Africa. Russia, China and others, though far from being without reproach, are merely seizing the presented opportunities.
Just as the share of EU aid going to Africa has declined significantly, similar problems are afoot with Europe’s relations in Asia. Its share of Southeast Asian merchandise trade, excluding China, fell by over a third over the last two decades. Western Europe was the destination for less than a tenth of Malaysian, Singaporean, South Korean and Taiwanese exports in 2021. Russia is again moving fast to fill the gap, adopting China as its main trading partner, and consistently exporting oil and gas to eager Asian buyers, rather than to the West. When Russia suspended its double taxation treaties with “unfriendly” countries around the world in mid-March, most Southeast Asian countries were exempted from this measure.
Moreover, Russia has over the last decade become the largest arms supplier to the region, recently running joint naval exercises with the Association of South-East Asian Nations (ASEAN). Indonesia, the Philippines and Malaysia have all rejected imposing sanctions on Moscow, whilst Malaysia signed a memorandum of understanding with Russia to improve agricultural trade earlier this year.
One cannot fault these nations for engaging in partnerships and cooperation with international partners, in the interest of addressing their most urgent societal priorities. Nor can one fault African and Asian countries for taking with a pinch of salt a discourse on international values and change, when this supposed change stems not from recognition of current flaws, but from the impositions of emergent global trends.
What lessons can be given about territorial integrity and justice, when the events of 2011 in Libya, as well as their enduring consequences, remain traumatically fresh in African minds, or when the posture of African countries relative to the war in Ukraine is almost identical to that of Europe relative to the conflict in the eastern provinces of the DRC?
What lessons should be drawn from European courts proceeding to the seizure of Malaysian assets and properties worth $15 billion – including lucrative oil and gas assets – based on a questionable arbitration authorised by a Spanish arbitrator facing criminal prosecution from the Spanish authorities? And who will really benefit, given that this claim on sovereign territories, derived from a mid-nineteenth agreement between a long-vanished Sultanate and a colonial-era British company, is funded by unknown third-party investors?
The willingness of European courts to confiscate the resources and assets of a sovereign Asian nation on such flimsy grounds is not lost on observers in Africa and across the developing world.
Whatever the answer to these questions may be, it is evident that relations between the old and new worlds will continue to strain as long as underlying assumptions and beliefs do not evolve. Specifically, change is needed in those attitudes that continue to consider developing nations as oblivious to the many contradictions of rhetoric and practice that characterise the world as we know it – whether in terms of: a system of aid and trade that nourishes the imbalances and ills it purports to address; a discourse on international law and values that crumbles in the face of past transgressions and current drives for reforms; or even negotiations on climate finance in which urgency stops when economic interests begin.
The Western world can only reverse this trajectory by seeking out a genuinely new footing in its relations with the countries of Africa and Asia – challenging its own assumptions and understandings about what a respectful partnership between equally legitimate nations truly means. This is not about paying lip-service to ideals struggling to remain convincing, nor is it about entirely conceding these ideals on the altar of economic pragmatism.
Rather this means accepting a due share of responsibility for the current state of affairs, understanding expectations for the future, being willing to make real concessions, and aligning discourse with dollars and deeds. In doing so, the Western world will reassure those of us that continue to believe in the promises of the UN Charter and Universal Declaration of Human Rights, that these were not merely pretences to maintain hegemony in the face of existential threats, but rather an enduring vision for a better world that remains worth fighting for today.
A Muscular U.S. Foreign Policy and Changing Alliances
Imagine a country rich in fossil fuels and another nearby that is Europe’s premier industrial power in dire need of those resources — is that a match made in heaven?
Not according to Joe Biden who quashed it as if it was a match made in hell. Biden was so much against any such rapprochement that to end all prospects of a deal, he ordered the bombing of the Nord Stream pipelines. Two out of four lines were severely damaged, about 50 meters of them and Russia chose not to conduct repairs. Instead,it is pumping its gas up through Turkey.
So far, Russia has not responded to this act of war but a leader can not afford to lose face domestically or internationally, and one may not be surprised if an American facility or ship suffers an adverse event in the future.
In the meantime, Russia has become fast friends with China — the latter having its own bone to pick with Biden. China, a growing industrial giant, has almost insatiable energy needs and Russia stands ready to supply them. An informal deal has been agreed upon with a formal signing ceremony on March 20, 2023.
So who won this fracas? Russia gets to export its gas anyway and China, already generating the world’s highest GDP on a purchasing-power-parity basis, has guaranteed itself an energy source.
Of course there is Ukraine where Biden (like the US in Vietnam) is ready to fight to the last Ukrainian. Despite a valiant resistance, they are not winning, for Russia continues to solidify its hold on Ukraine’s east, most recently by taking Soledar and capturing parts of the transport hub Bakhmut itself.
And then there is Saudi Arabia: hitherto a staunch U.S. ally, it is now extending a hand of friendship to Iran, which its previous king used to call the snake in the Middle East. But Saudi Arabia is keenly aware of the vassal-like manner in which the U.S. has treated Germany, its ally with the largest economy in Europe, over its desire to buy cheap gas from Russia. The deal was nixed and observers estimate it cost Germany a couple of points of GDP growth. Such a loss in the U.S. would translate to almost zero growth.
India used to be a neutral country between the great powers. In fact, its first leader after independence, Jawaharlal Nehru, was a leading figure in the non-aligned movement. It is now being tugged towards the US.
The latest tug is ICET or the initiative on Critical and Emerging Technologies. Its purpose is to find ways to engage through “innovation bridges” over the key areas of focus. This coordination between the two countries is to cover industry, academia and government.
On the other hand, India’s arch rival Pakistan used to be in the US orbit for decades. Now it is virtually a Chinese client state even though for a time, particularly during the Afghan war, it was a source of much help for the US.
Such are the vagaries of alignments in a multi-polar world, particularly when under pressure from major powers.
It’s high time to step up the protection of Europe’s critical maritime infrastructure
After the truth about the Nord Stream pipeline explosion came to light, the whole world knows that the United States...
Seeing Japan – Indonesia Collaboration in Energy Transition Cooperation
Holding the G7 presidency, Japan is increasingly active in establishing relations with several countries. One of them is Indonesia. The...
Women’s mobility must be a key focus in urban policy
Historically, cities across the world have been designed to fit the needs of able-bodied men, or a neutral, often male,...
Lemon peel, flax fibres hold keys to eco-friendly car parts
Natural materials including farm waste can make autos and other industries more sustainable, less toxic By HELEN MASSY-BERESFORD Think of the...
ABC news: Xi signals strength in Russia-China alliance
Chinese President Xi Jinping departed Moscow on Wednesday after two days of highly symbolic meetings with Russian President Vladimir Putin,...
Petr Pavl: “Ukraine must adjust to dwindling Western support”
“We must consider war weariness”, says Czech President Petr Pavl. According to Czech President Petr Pavl, Ukraine must adjust to...
WP: The real lesson from the showy Xi-Putin meeting
Pentagon strategists have always divided the world into East and West, with U.S. regional forces under European Command or Indo-Pacific...
Africa4 days ago
International Conference Strengthens Multifaceted Relations between Russia and Africa
Eastern Europe4 days ago
Untouchable U.S. troops in Lithuania
Southeast Asia4 days ago
Indonesia’s Leadership in ASEAN 2023: Young Generation as Game Changers in Echoing Regional Peace Narratives
Eastern Europe4 days ago
The Ukraine War and Great Power Competition
Science & Technology3 days ago
New discoveries and advances ranging from the BRICS countries to Israel, Japan and South Korea
Economy4 days ago
Blue Economy and its potential in Pakistan
Economy3 days ago
Azerbaijan’s Favorable Climate for Foreign Investments
Europe4 days ago
A Muscular U.S. Foreign Policy and Changing Alliances