This is an edited version of remarks by James M. Dorsey at the launch in Islamabad on 30 January 2018 of ‘The Role of Madrassas: Assessing Parental Choice, Financial Pipelines and Recent Developments in Religious Education in Pakistan and Afghanistan,’ an extensive study by three Pakistani think tanks backed by the Danish Defense College.
In many ways, the question whether madrassas or religious seminaries contribute to instability in Pakistan and Afghanistan goes far beyond an evaluation of the content of what students are taught and how they are being taught. In fact, it could be argued that the train has left the station and that there are no magic wands or simple administrative and regulatory fixes to address problems associated with madrassas. To make things worse, those problems are not restricted to madrassas; they also are prevalent in the public education system.
Irrespective of which of the spectrum of estimates of the number of madrassas in Pakistan one accepts, fact of the matter is that many, if not the majority, of madrassas do not produce graduates who have learnt to think critically. Rote education produces the opposite in a 21st century world in which critical thinking is ever more important.
Moreover, generations of graduates coupled with successive governments willing to play politics with religion and debilitating conflict have helped create a significant segment of Pakistani society that is ultra-conservative, intolerant, anti-pluralistic, and often supremacist.
It is a segment that easily can be whipped up to adopt militant causes as recent protests as well as the popularity of militant groups among both Barelvis and Deobandis have demonstrated. Which raises the question of whether madrassas alleged links to militancy is the core issue, or only part of a far more fundamental issue: the fact that madrassas more often than not teach an ultra-conservative worldview that with a solid grounding and resonance in society is being reinforced and reproduced.
What that means is that the problem is far greater than ensuring registration of madrassas or simply ensuring that include modern science alongside religious subjects in their syllabi. The magnitude of the problem is illustrated in a madrassa in the city of Jang that has a state-of-the-art computer lab. Access to the lab and computer lessons are voluntary, yet only a mere 16 percent of the school’s 300 students are interested or avail themselves of the opportunity in a world in which a baby’s first demand is an iPhone. Visits to other madrassas elsewhere in the country show that at times English lessons that are on the curriculum are just that. They exist on paper rather than in practice. The language classes that do exist often produce anything but English speakers or children with even a rudimentary knowledge of the language.
The question of the context in which madrassas operate is also illustrated by the fact that foreign funding is not what keeps the bulk of the madrassas afloat. Foreign funding is no longer crucial. That is not surprising. Four decades after Gulf states, and to a lesser degree Iraq in the past, and Iran on the other side of the equation, poured huge amounts into ultra-conservative religious education, a world has been created that leads it own life, develops its own resources, and is no longer dependent on external funding and support. It’s the nature of the beast.
Former Federal Secretary Tanseem Noorani asserted as much as recently as last year when he noted that the number of madrassas was increasing faster in rural areas of Pakistan than regular public schools. There is indeed little doubt that madrassas fill a gap in a country with a broken education system as well cater to a demand for a religious education. And there is no doubt that there are inside and outside of government valiant efforts to fix the system. Hundreds of madrassas have been closed because of links to militancy or other irregularities. But there is equally no doubt that inroads made by ultra-conservatism not only in segments of the public but also significant elements of the bureaucracy cast doubt on the degree to which fixing the system can succeed.
There has been much debate and speculation about Saudi funding. The issue of Saudi funding has much to do with the broader issue of ultra-conservatism as a factor that pervades the discussion of madrassas and more broader trends in Pakistani society. Popular perception is that Saudi funding was focused on Wahhabism, the specific strand of Sunni Muslim ultra-conservatism prevalent in the kingdom.
In fact, it was not, despite Saudi links and support to Wahhabi groups like Ahl-e-Hadith in Pakistan. Saudi funding and support focused on ultra-conservatism irrespective of what specific strand of Islam as long as it was anti-Shiite, anti-Ahmadi and anti-Iran. It was that broader focus that allowed the Saudis to, for example, support Deobandis, something that a singular focus on Wahhabism would have precluded.
Not only was Saudi funding broader focused, it also was in a majority of cases hands off. In other words, a majority of Saudi-supported in Pakistan as elsewhere across the globe, were more often than not, not Saudi-managed nor was a Saudi anywhere in sight, even if textbooks, Qur’ans and other materials were Saudi-supplied.
Moreover, official sources will never be comprehensive in documenting funding particularly from foreign sources. That is all the truer in countries where financial controls and their implementation is lax. In the case of Saudi funding of madrassas, this means that money flows are often not transparent and not necessarily recorded and when recorded not made available for scrutiny. As a result, tracking Saudi funding may never produce a comprehensive picture and will often rely on anecdotal evidence or unofficial documentation provided either by the donor or the recipient.
No doubt, far less Saudi funding is available today, but that there is, yet, no indication that Crown Prince Mohammed bin Salman’s vague notion of a more moderate Islam means a restructuring of the kingdom’s funding targets.
The effort to rewrite Saudi textbooks that are used in the kingdom itself could indicate that change is coming although the extent of that revision remains to be seen. Recent statements by the World Muslim League, a major vehicle of Saudi funding, about the need for inter-faith dialogue and recognition of the Holocaust point in that direction.
Yet, the record of the first three years of the era of the Salmans, King Salman and his powerful son, Prince Mohammed, also has markers that would suggest the opposite. It may be that funding abroad will be more focused on what serves Saudi efforts to confront Iran, which would put Pakistan, with its borders with Iran and the Islamic world’s largest Shia minority, in the bull’s eye. It would also mean that moderation may be less evident in what the Saudis choose to support.
Over the past two decades, repeated efforts have been made to regulate and reform madrassas even if implementation and impact has been lagging. That lag cannot simply be attributed to a lack of resources and/or capabilities.
Reform depends on political will and is obstructed by resistance from powerful and entrenched ultra-conservative circles whose tentacles reach beyond the ulema and the administrators of madrassas. With other words, it is the fallout not only of Saudi and Gulf funding but of government and state policies that allowed ultra-conservatism along a broad spectrum to flourish in Pakistan. The issue here is not simply militancy, it is ultra-conservatism that is not by definition or necessarily politically militant.
This is nowhere more evident than in the fact that the problem is not restricted to madrassas but is far more universal. The U.S. Commission on International Religious Freedom reported as recently as two years ago that Pakistani public school textbooks contained derogatory references to religious minorities.
The report asserted that “in public school classrooms, Hindu children are forced to read lessons about the conspiracies of Hindus toward Muslims’, and Christian children are taught that ‘Christians learned tolerance and kind-heartedness from Muslims.”
It went on to say that “this represents a public shaming of religious minority children that begins at a very young age, focusing on their religious and cultural identity and their communities’ past history.”
The report noted that a review of the curriculum demonstrated that public school students were being taught that “religious minorities, especially Christians and Hindus, are nefarious, violent, and tyrannical by nature.”
Addressing the issues at the core of Pakistan’s religious and public education system is going to take out-of-the-box thinking that devises ways of drawing in important segments of the ultra-conservative community rather than alienating them. A turn-around will only truly work if it has buy-in rather than projects a sense of imposition.
For that to happen, government policy and the implementing bureaucracy will have to have a broad vision: one that initiates and manages a broad range of policies and processes that seek to foster values that are at odds with ultra-conservatism such as tolerance, pluralism, and freedom of expression rather than just pay lip service to them. It’s not clear that Pakistan has the political will for this, let alone that the building blocks for such policies are in place.
Growing insecurity in Rohingya Refugee Camps: A Threat to South Asian Security?
5 years have passed since the Rohingya refugee influx in August, 2017. Bangladesh is currently hosting 1.2 million Rohingya refugees in 34 camps in its southern district of Cox’s Bazar. The increasing rate of trans-border crime in those bordering camps is not only making the Rohingya refugees vulnerable and prone to crimes but also threatening South Asian security as a whole. The Rohingya community leader’s speech of “We don’t want to stay in the camps. It’s hell.” in the ‘Go Home’ campaign in 20th June, 2022, made us rethink about the security situation in the camps and how the safety and security of Rohingya refugees is linked to South Asian Security.
Security Situation inside the Rohingya Camps
More than 1,200,000 Rohingya refugees are now living in the camps in Ukhiya and Teknaf in Cox’s Bazar, making it the largest refugee settlement in the world. While Bangladesh has the ninth-highest population density in the world, around 40,000 to 70,000 refugees are living in per square kilometre in the Rohingya camps, which is 40 times higher than the average population density in Bangladesh. With no sign of repatriation combined with the lack of economic alternatives for Rohingyas and the difficulty in maintaining law and order in overcrowded camps, frustrated Rohingyas are increasingly becoming involved in criminal activities or being targeted by criminal groups.
Currently, around 14 armed criminal gangs are operating in the camps, in which seven gangs known as Hakim Bahini, Hasan Bahini, Sadeq Bahini, Nurul Alam Bahini, Nur Mohammad Bahini and Hamid Bahini are in Teknaf and seven gangs named Munna Bahini, Asad Bahini, Jamal Bahini, Manu Bahini, Rahim Bahini, Kamal Bahini, and Giyas Bahini are active in Ukhiya camps.
According to law enforcement agencies at least 10 groups among these are engaged in 12 types of crimes including murder, rape, kidnapping, drug smuggling and human trafficking. The fighting over controlling the camps among the armed gangs is also deteriorating the security situation inside the camps. A Rohingya refugee in the camps said in an interview, “Everything seems calm in daytime. After sunset, the situation becomes fully different.” As there is no police or army surveillance from 4 pm to 8 am, camps come under the control of gangs at night. They are equipped with weapons like lead meat choppers, knives and other made weapons.
According to Prothom Alo report citing the police, in the last two and half years, more than 50 Rohingyas have been killed in clashes between Rohingya armed gangs over establishing supremacy in the camp area, drugs and gold smuggling, money laundering and extortion. Recently, the Armed Police Battalion (APBn) has recovered M16 assault rifles with 491 bullets from a camp in Ukhiya which indicates the worsening security situation in the camps. At night Rohingya women are also taken from their houses & are return in the morning. At least 59 women have been raped in the Rohingya camp. As crimes often go unpunished, no one in the camps has the courage to speak against the criminals. Sometimes, for ensuring own security, Rohingyas themselves, including children become engaged with smuggling, narcotics trafficking and other crimes.
As of May 2022,a total of 12,97 cases have been filed against 3,023 Rohingyas. Among them, 73 cases are in charge of murder, 762 are narcotics cases, 28 cases are filed on the allegation of human trafficking, 87 for illegal weapons, 65 are rape charges, 35 for kidnapping and ransom, 10 for robberies, and 89 are other cases related to crime and violence.
Besides, it is believed that Arakan Rohingya Salvation Army (ARSA), a Rohingya insurgent group are also active in Rohingya camps and made contract with a Jamaat-ul-Mujahideen Bangladesh (JMB). ARSA is not only relying on arms like AK-47s, M-22s, M-21s and M-16 rifles but also gaining support through other means. More than 500 madrassas in the Rohingya camps are said to be controlled by an ARSA affiliates which will help ARSA to gain sympathy, spread propaganda and extend their network.
A Threat to South Asian Security
Since Cox’s Bazar provides a strategic route for smuggling and a shelter to Rohingyas refugees who have lack of economic alternatives, the bordering Rohingyas camps are turning into a breeding place for criminalities and the insecurity in the camps can threaten the security of the whole region.
Cox’s Bazar is used as a direct route from eastern India to Nepal for arms smugglers to reach Indian and Nepali buyer. United Liberation Front of Assam (ULFA), an insurgent group seeking independence from India, also buys arms from China and smuggles them using Bangladeshi ports and overland to India.
The Naaf river, the border between Bangladesh and Myanmar, is also the busiest drug route in the region. Almost 80% of Yaba enter in Bangladesh through Naikhyangchhari and 70% of them are stored in Rohingya camps before distributing them and Rohingyas are increasingly getting involved in peddling yaba for their survival.
Besides, drug trafficking, Rohingyas are also taking part in trans-border crimes, including human trafficking, extremism, arms fighting and the camps can be a potential base for extremist activities and the insecurity in the camps and border could transcend to Bangladesh anytime and create insecurity for the whole region of South Asia. As there is a growing concern over the recruitment of refugees by the extremist networks like Hizb-ut Tahrir and Jamaat-ul-Mujahideen Bangladesh (JMB), as well as by radical Islamist groups like HeI. It is also reported that the influence of HeI is growing among the traumatized and frustrated Rohingyas which could fuel militancy not only in Bangladesh but also across the South Asian region. Along with this, the Rohingya militant groups bordering Myanmar i.e. Arakan Rohingya National Organization (ARNO), Rohingya National Alliance (RNA), the Arakan Rohingya Islamic Front (ARIF), and Rohingya Solidarity Organization (RSO) could also recruit from Rohingyas and threaten regional security.
From security perspective, ensuring the security of Rohingyas is directly linked to the security of the region Though Bangladesh has taken several measures to ensure the security of these displaced people, it is tough to maintain law and order in the densely populated camps near the border. Therefore, safe, sustainable and dignified return of these displaced people is the only solution. Since Rohingya refugees have also expressed their desire to go home through the “Go Home” campaign, in which thousands of Rohingyas in Ukhiya & Teknaf camps staged demonstration on World Refugee Day demanding their repatriation back to Myanmar. Bangladesh as well as the international community should act together to facilitate Rohingya repatriation to ensure the security of Rohingyas as well as the South Asian region before its too late.
Rohingya repatriation between Myanmar-Bangladesh
Refugees find themselves in a situation of limbo because of the prolonged refugee scenario. They are neither eligible for repatriation nor do they qualify as citizens of the host nation or a third country. However, they must deal with the harsh reality of the nature of vicious politics because of the complexity of state systems and the institutional weaknesses of international institutions.
Prolonged refugees, according to UNHCR (2004), are trapped in an impenetrable and protracted condition of limbo. Despite not being in danger or facing threats, they significantly lack access to basic rights, financial aid, and support for their psychological and social needs. As they are pushed toward outside help, they feel unable to escape the core of forced dependence.
Are Rohingya refugees in some way contributing to an ongoing, serious refugee crisis? In relation to the Rohingya crisis, statistics from UNHCR shows that more than 0.7 million Rohingya fled to Bangladesh in 2017. There are 1.1 million Rohingya refugees in Bangladesh, the prime minister of Bangladesh stated in 2018 during the 73rd United Nations General Assembly.
For this South Asian emerging nation in 2017, the flow of this deluge was nothing new. These migrants have been entering Bangladesh since the 1970s after being forcibly uprooted by the military dictatorship.
According to a survey, there were around 0.25 million refugees in Bangladesh throughout the 1990s. Nearly 0.02 million people were returned after the 2000s, but the SPDC (State Peace and Development Council) and the Bangladeshi government’s inability to settle their differences has made this process difficult to complete.
The world’s most persecuted minority, who is clearly stateless and has strong proof of persecution and genocide on account of race, ethnicity, and religion, is currently being cared for by Bangladesh. The responses of international organizations like the UN and its branches like the ICJ and IOM are not positive enough for Bangladesh in this regard to produce a permanent solution.
West African nation Gambia filed a 35-page application with the International Court of Justice (ICJ) in November 2019 against Myanmar. The ICJ’s extraordinary victory in the Gambia v. Myanmar case regarding the ethnic cleansing and genocide of Rohingya people is the first of its kind. This was founded on an “erga omnes” premise, which periodically reports on the situation of the Rohingya.
However, Bangladesh continues to push for international organizations to take humanitarian action through the UN. Though this worry might attract their attention and drive them to consider ensuring human rights for these forcibly displaced persons, it has instead placed a heavy load on Bangladesh.
Tom Andrews, the UN special rapporteur on Myanmar, issued a warning to the international bodies regarding the Rohingya crisis just a few days ago during his visit to Bangladesh in December 2021. Bangladesh “cannot and should not bear this duty alone,” he said, urging foreign groups to express grave concern. He went on to say that Myanmar, not Bangladesh, was the origin of the conflict and where it will ultimately be resolved.
Bangladesh, a developing nation with a population of 160 million, is being horribly impacted by the Rohingya people in terms of social, economic, and political spheres. Rohingyas have been in a condition of limbo since at least 2017, which is now more than five years ago.
They have been relocated, assisted, and given security by Bangladesh and several international organizations, but they still yearn for a long-lasting solution.
Bangladesh has been taking every action imaginable to bring the Rohingya refugees’ home. Since the 2017 refugee inflow, the Bangladeshi government has worked with various international groups to promote peaceful voluntary repatriation; however, the Myanmar military junta has consistently resisted these efforts. Refugees from the Rohingya minority are currently suffering greatly as a result of the political unrest in Myanmar.
As Cox’s Bazar’s refugee camps are already overflowing with 1.1 million Rohingya refugees, the Bangladesh is moving them to Bhasan Char in order to provide for them improved living conditions.
International organizations had doubts regarding the safety and security of the Island; however, Bangladesh eventually persuaded them to cooperate. Bangladesh was left with no choice but to relocate some Rohingya refugees to Bhasan Char. Bangladesh now faces a security danger from overcrowded camps. The Rohingya camps in Bangladesh are home to numerous terrorist and armed rebel organizations. One of them is the Arakan Rohingya Salvation Army (ARSA). Despite the issues, Bangladesh has continued to push for bilateral discussions while also applying international pressure to the junta.
Myanmar, on the other hand, is a lawless state that disobeys international law and order. The arrangements established for the peaceful return of Rohingya refugees were broken.
In Myanmar, the regime has been increasingly hostile since the military takeover. Myanmar is utterly unwilling to help the Rohingya refugees develop a strong sense of desire for return. There is no “supranational” authority in anarchy, which is advantageous for Myanmar. It is now time for the international community to recognize that the Rohingya refugee crisis has grown into a regional security issue.
Myanmar-related news indicates a new genocide. the country’s rebel and protest groups are being repressed by the military junta with violence.
The Myanmar military is still buying new weapons from China and Russia, including the SU-30SME multi-role heavy fighter, the YAK-130 light attack advanced jet trainer, the K-8W advanced trainer, and Ming class attack submarine, among others, despite an arms embargo. The world community is concerned that these weapons could accidentally attack defenseless populations. A peaceful voluntary return will face further obstacles as a result of internal unrest in Myanmar.
The Rohingya catastrophe, which forced 1.1 million individuals to leave their country of birth due to state-sponsored persecution, was of a size that is easy to comprehend. When the state commits the crime, the environment becomes more hostile. The main duty of the state is to uphold the rights and interests of its citizens.
Refugees are currently skeptical of the military junta in Myanmar. They have a long and painful history of persecuting people. Therefore, persuading the refugees to return home voluntarily won’t be simple. Myanmar must extend their hands in mutually beneficial ways. More discussions between international parties, including the Rohingya, will build confidence and facilitate a peaceful voluntary return of the Rohingya refugees. Humanity and peace should ultimately triumph over all other factors.
Why the implementation of the CHT peace agreement is still elusive?
When the “Top boxer” of Bangladesh, for the past eight years, Sura Krishna Chakma raised the national flag of Bangladesh in the first-ever professional boxing tournament held in last month, it reminds the contribution of the UK Ching Marma and other minority people who fought valiantly in the Liberation war of Bangladesh in 1971.
Bangladesh began its independence journey with a population that is ethnically homogeneous, with less than 1% of the population being ethnically diverse. However, Bangladesh had struggled to deal with Chittagong Hill Tracts’ (CHT) tribal people as they have been waging an insurgency movement for autonomy. Later, Peace Accord was signed aiming to end the conflict in 1997. But, after 25 years of its signature, the treaty is still failing to instil trust among national political parties and factional groups. Currently, the situation in the CHT area is a complex mix of conflicts and negotiations. The area is also beset by ethnic tensions between indigenous communities and groups, interferences from neighbouring states, widespread poverty, resource scarcity, and low literacy rates.
Why peace in the CHT is still elusive?
In recent years, remote areas of CHT have become more prone to violence due to the involvement of various active groups in the area. The four ethnic political groups – PCJSS, Jana Samhati Samiti (Reformist-MN Larma), United People’s Democratic Front (UPDF) and UPDF (Ganatantrik) – in the region appear to be at odds with one another. They have no ideological disagreements but are involved in inter-conflict for narrow self-interest rather than protecting the minority rights. All factions have specific armed wings with advanced weapons such as rocket launchers, automatic sniper rifles, and heavy machine guns, according to law enforcement. They extort wood trade, cooking markets, livestock markets, transportation, and a variety of other services, each on their own turf. Ransom for the abduction of ethnic groups and Bangalis are also a major source of income. Contractors also have to pay at the rate of 10 percent of the original budget. To stay safe, locals were forced to maintain good relationships with all parties. They are compelled to pay monthly tributes to remain in their homes. There are even reports of indigenous women being abducted and raped by rival groups. They are so vulnerable and frightened that they do not even move after the sunset. The inter-group conflicts have claimed more than 1100 lives since the signing of the peace accord. Although according to the terms of the accord, the guerrillas were to surrender and surrender their weapons but many haven’t surrendered arms yet.
What’s to blame for the present unrest?
The agreement’s lethargic implementation has reignited separatist tendencies among the Paharis. Recently, the Kuki-Chin National Front (KNF), an insurgent organization of small ethnic group, demanded a separate state in CHT with full autonomy and threatened strict armed movement. Prior to this, The UPDF, a breakaway group, continues to oppose the treaty and seeks full regional autonomy.
The most pressing concern in CHT, however, is extensive Christianization among the tribal population. ‘Evangelization’ is generally carried out by the missionaries through a number of NGOs operating under the umbrella of “development partner.” Christian missionaries use money and other worldly trappings to entice poor tribal people to become Christians. So far, 4344 families in CHT became Christian in the last two decades and the number of churches increased dramatically from 274 in 1998 to 644 in 2022. It’s worth noting that more than a third of the Bandarban district’s tribal population is now Christian.
Impact of the Peace Accord on the Situation of ethnic People
Certainly, the Peace Accord made room and rendered opportunities for the CHT’s development. In these 25 years, comprehensive and systematic development efforts have contributed to the socio-economic development of the Pahari people, which immensely contributed in reducing the gap between the Pahari and Bengalis. Many tribes are well-integrated into mainstream middle-class Bangladeshi society, with officers and ambassadors serving in Bangladesh’s military and diplomatic corps.
With its contrasting topography of hilly terrains, immense lakes, wide-open spaces, as well as rich ethnic and cultural diversity, tourism industry flourished in the CHT. Tourism boosted due to the infrastructural projects connecting the remote and mystic parts with the main areas of the country and security ensured by the law enforcement agencies from the precarious hilly terrain to the remote bordering area. The treaty also integrated the CHT people into the mainstream economy, while permitting them to retain their specific ethnic and cultural identities.
The ‘Small Ethnic Groups Cultural Organisation Act 2010’ was passed in order to safeguard and foster the cultural expressions of Bangladesh’s small ethnic groups. Small ethnic groups’ rights are now more recognized by the government in Bangladesh than before. The development allocation per capita in the CHT districts is significantly higher than in the rest other districts. The government has amended some laws to allow for the implementation of the peace accord mainly the formation of the ‘CHT Regional Council’ and the ‘Ministry of CHT Affairs’, establishing the ‘Land commission’ to deal with conflicts over land and natural resource rights. The government is also gradually reducing military camps. The number decreased from 546 to 206. Another feature of post-agreement development in the hills has been the influx of development partners and the extension of NGOs and INGOs in the CHT area.
The first and foremost, the Bangladesh Government must take into cognizance the factors behind the failure of establishing peace in CHT areas to ensure peace in the hilly region. Secondly, the implementation of the remaining articles should also need to be prioritized. So far, out of 78 provisions, 48 provisions of the Accord have been implemented. Hill people strongly believe that the implementation of the Accord is the key to solving problems in the CHT. Thirdly, it is crucial to control the armed factions to evict violence and restore peace to CHT on an urgent basis. Fourthly, both the Hill and the Bengali people emphasize that land disputes need to be resolved immediately. And finally, there is a need for consolidating the progress achieved so far.
Nevertheless, an established misconception is prevailing among the hilly people that their voices are not heard and they are treated differently from the rest of the Bengalis. To eradicate this misconception and build trust and harmony, more initiatives should be undertaken by the government.
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