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Conflict between Palestine and Israel: Religio-Political Perspective

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Authors: Asfandiyar Khan and Areeja Syed

Palestine is a disputed territory between Palestine and Israel. The West Bank and Gaza has been a disputed territory throughout history. It still is today. The Arab-Israeli conflict is a contest over a particular territory. The parties to this conflict are mainly Palestinian Arabs and Israeli Jews, and the territory is called Palestine by Arabs and Eretz Yisrael (the land of Israel) by Jews. The West Bank and Gaza is disputed territory in the eyes of great powers Washington, New York, London, Cairo and other capital cities of the Middle East and Europe, and in the hearts and minds of Israelis and Palestinians, as well as Jews and Muslims around the world. The dispute between Israel and Palestine have also been considered a very massive contest in the world’s Media among historians and scholars. The conflict between Palestine and Israel is very intense, and it have very little chances that it will end in the near future. It will not end until there is an agreement, not only on today’s contested issues but also by all sides on the need to recognize and acknowledge the wrongs and injuries inflicted by each on the other.

The disputed territory have been interpreted by Israeli and Palestinian differently. Zionist interpretation: many Jews have a particular interpretation of their history and the place they call Eretz Yisrael (the land of Israel). This is often called a Zionist view because Zionism was the ideology of those who promoted the state of Israel in the 1948 and have supported it since. The central idea of Zionism is that Jews have a historical birthright to Israel as a homeland or state. This historical claim is based in part on a narrative of continuous Jewish entitlement to the region over the past 4000 years, and in part on a religious tradition in which the God of the ancient Israelites- and the same God worshipped by Christians and Muslims-promised the land (which they believe included modern Israel) to Moses and his descendants, the Jews. Zionist [1] narratives and beliefs portray the reestablishment of a Jewish state in the ancient homeland of Israel as a heroic epic, involving great sacrifice and hardships, against overwhelming bitter European and Arabs. Palestinian Arabs also have an interpretation of their history and the territory they call as Palestine. It is very different from that of the Zionists. They believe that they are descendants of the original inhabitants of the region, and that Palestine is theirs by birthright. They regard the Jews who have arrived in the past century are unwelcome intruders. They believe they have been engaged in an equally heroic attempt to resist the takeover of their homeland, first by Zionists and later by Israelis, to create an independent Palestinian state against overwhelming belligerent powers (European, Israeli and American Zionist) (Hill, 2005).                                                   

The modern boundaries of Palestine and the other Arab states were established by the British and their allies after World War I. Palestine is a small region on the east coast of the Mediterranean sea, measuring approximately 230 kilo-meters north-south and extending inland to the east between 51 and 117 kilometers (Hill, 2005). The term “Palestine” for the time before 1948, refers to the area west of the River Jorden, extending south from the borders of Syria and Lebanon to the Gulf of Aqaba, the Sinai and the Egyptian border. Palestine, with a total area of about 27000 square kilometers, would fit into New South Wales (with an area of 800640 square kilometers) about thirty times (Hill, 2005). Palestine have different cities but the most important and sacred city is Jerusalem, One city, three faiths (Armstrong, 1997). British religious scholar Armstrong has

 Written a provocative, splendid historical portrait of Jerusalem that will reward those seeking to fathom a strife-torn city. Jerusalem has been a central to the experience and “sacred geography” of Jews, Muslims, and Christians and thus has led to deadly struggles for the dominance (Armstrong, 1993).

 The most secular Israelis and Palestinians pointed out that the Jerusalem was “holy “to their people. The Palestinian even called the city al-Quds, “the Holy, “though the Israelis scornfully waved this aside, pointing out that Jerusalem had been a holy city for Jews first, and that it had never been as important to the Muslims as Mecca and Medina (Armstrong, 1999). Palestinians claim that there is absolutely no archaeological evidence for the Jewish kingdom founded by King David and that no trace of Solomon’s Temple has been found. The kingdom of Israel is not mentioned in any contemporary text but only in the Bible. It is quite likely, therefore, that it is merely a “myth.” Israelis have also discounted the story of the Prophet Muhammad’s ascent to heaven from the Haram al-Sharif in Jerusalem- a myth that lies at the heart of the Muslim devotion to al-Quds-as demonstrably absurd. One of the earliest and most ubiquitous symbols of the divine has been a place. People have sensed the sacred in mountains, groves, cities, and temples. When they have walked into these places, they have felt that they have entered a different dimension, separate from but compatible with the physical world they normally inhabit. For the Jews, Christians, and Muslims, Jerusalem has been such a symbol of the divine. This is not something that happens automatically. Once a place has been experienced as sacred in some way and has proved capable of giving people access to the divine, worshippers have devoted a great deal of  creative energy to helping others to cultivate this sense of transcendence. Jerusalem turned out to be one of those locations that “worked “for Jews, Christians, and Muslims because it did seem to introduce them to the divine.

Palestine have strategic importance to the western world: Palestine is not only a geographical place with shifting and imprecise boundaries: it has political, strategic, and culture significance as well, and is why the rest of world is also interested in this conflict. To the protagonists in the Arab –Israel conflict, Palestine /Israel represents a homeland and is the repository of their history and culture. To the rest of the world, Palestine is located at the crossroads of three continents: Europe, Africa, and Asia. Developments from the mid-nineteenth century and throughout the twentieth, such as the building of the Suez Canal, World War I and world war  II, the discovery and the use of the oil reserves of the Middle East, as well as the establishment of the first Jewish state in two thousand years and the subsequent conflict, highlighted its strategic importance. Palestine/Israel is also the home of the three monotheistic religions-Judaism, Christianity and Islam. For all these reasons, the area has been the site of innumerable wars over the centuries (Hill, 2005). Jewish immigrants to Palestine from the late nineteenth century on ‘knew’ the landscape from their knowledge of Hebrew/Jewish history and religious tradition, but most did not see the Arab population or acknowledge the impact they had made on the landscape. Thus, in ‘making the desert bloom’, Jewish settlers destroyed existing, ancient olive groves tended by Palestinian farmers because they were ‘unseen. They created a new landscape of farming settlements very different from those they found, but to do so they destroyed the existing one. For their part Palestinians refused to see or accept the Jewish settlers and their transformation of the landscape. They were determined to resist any changes-even beneficial ones- and destroy the landscape created by the intruders. The first contests in the Arab-Israeli conflict were over the changing shape of the landscape. The military combat of 1948 that resulted in the establishment of Israel was, therefore, inevitable.

The current Arab-Israeli conflict had its origins in the last quarter of the nineteenth century. During that period a number of Jews from Russia and Eastern Europe began arriving in Palestine. These Jews called themselves Zionists and they came with the view of settling on the land and building, or as they saw it ‘rebuilding’, a Jewish homeland in Palestine. They purchased land, built farming communities and established a new town, Tel Aviv, on the coast near Jaffa. The local Arab population looked on these developments with alarm regarding the arrival of the Zionist and the growth of Jewish settlements as a threat to their own economic, culture and national future. They tried to prevent the sale of land to the new immigrants, formed anti-Zionist groups and in some cases physically attacked Jewish settlements. Both sides disagree about almost all aspects of what happened in Palestine (and why) during the period from the first arrival of Zionist groups in the 1880s to the outbreak of World War I. Since 1948, the physical boundaries of Israel/Palestine have changed a number of times as the result of wars and treaties. In addition, Israel has ‘redrawn’ the map of the area within its own boundaries erasing many Palestinian/Arab landmarks, renaming and replacing them with Israeli towns and historical markers. Israelis have reshaped and made Israel their own. In so doing they have denied Palestinians their experience and their ‘signposts’ of memory.

More than 400 Arab villages were demolished and depopulated, after over 700000 Palestinians fled during the war of 1948 (Hill, 2005). Before 1948, Palestinians had a thriving urban culture as well as village life, and more than one-third of the population lived in sixteen substantial towns and cities. There was a flourishing, affluent, Palestinian middle class in Palestine before 1948. Much of the tension between Jews and Muslims in Palestine/Israel has historical centred on the occupation and use of the land, which is holy to both religions. It is no accident that Jerusalem and its future are the core of the conflict. AS the site of the first and second Temples, the focus of the Jewish worship, Jerusalem is the holy city for Jews and Palestine/Israel is dotted with Jewish sacred sites. Jerusalem is holy for Muslims as the site of the al-Aqsa mosque and the Dome of the Rock, from where Muhammad briefly ascended to heaven, symbolizing to Muslims the beginning of their journey to God. It is clear that the historic and current landscape is far more important to people than it might at first seem, and any changes that occur produce violent reactions unless handled with great care and understanding by both sides.

Statement of the problem:

The most significant factor shaping the attitudes and actions of Arabs and Jews to each other, and the contested space, is differ religious traditions of Islam and Judaism respectively. Despite the fact that both are monotheistic religions that believe in the same one, God (Hill, 2005). Islam and Judaism are not only religious faiths of the present, they are religions with a history. Each has shaped the world and transformed entire civilizations as well as influenced each other. The main problem between Jews and Muslims is politics: religions is using as a tool to achieve the national interest of country. By the sixteenth century, attacks by Christian’s armies on the Islamic world had transformed Muslim attitudes toward Christians and Jews, who were seen as Christian’s allies. During the nineteenth century, the British and French found Jews to be attractive agents for their commercial and colonial activities in the Ottoman Empire. Jewish-Muslim conflicted increased in the Arab state as Jews were seen as foreign and instruments of colonial designs. It’s means that western powers have also a great role in the conflict between Israel and Palestinian Arabs. The creation of Israel in 1948 became a focal point for Muslim-Jewish relations, which had steadily deteriorated since the end of World War I.

[1] Zionism is Israel’s national ideology. Zionists believe Judaism is a nationality as well as a religion, and that Jews deserve their own state in their ancestral homeland. OR- Zionism is the national movement of the Jewish people that supports the re-establishment of a Jewish homeland in the territory defined as the historic land of Israel (roughly corresponding to Canaan, the holy land or the region of Palestine).

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Middle East

Biden’s Opportunity To Reset Relatons With The Muslim World Begins In Istanbul

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When President Obama delivered his famous speech at Cairo University in June of 2009, it was an historic moment. The symbolism of a sitting U.S President speaking to Muslims, and not about them, was refreshing and enormously impactful. America’s first African American President opened his speech with “I’ve come here to Cairo to seek a new beginning, between the United States and Muslims around the world, one based on mutual interest and mutual respect.” 

It appeared to many the world was changing and with American leadership, the global community was embarking on a new era of understanding between East and West.

Obama’s speech hit all the right notes: he acknowledged the contributions of Muslims throughout history. He recognized the common humanity between Muslims and people of other faiths. He disavowed the narrative of an inevitable civilizational divide. And he emphasized the need to support democratic reforms in the Muslim world. He reiterated the right of Palestinians to a dignified living, promised to leave “Iraq to Iraqis,” and sought to prioritize diplomacy over war in places like Afghanistan, Pakistan, and Iran. 

A year and half later Obama’s message would be tested by the Arab Spring. As Muslim communities across the Arab world rose up against autocratic rule demanding freedom and democracy, the Obama White House struggled to support the people. The optimism that followed his Cairo speech had fizzled.  

The pledge to establish a “new beginning” was neglected during Obama’s presidency and then destroyed by President Trump’s divisive policies. Since his inauguration, Trump has taken a wrecking ball to America’s relationship with Muslims at home and around the world. He claimed that “Islam hates us,” and on his first day in office fulfilled his campaign promise to ban visitors from several Muslim-majority countries. On election day this year, he tweeted warning that his rival, Joe Biden, will increase “refugees from terrorist nations.”  President Trump’s one serious claim of progress toward Middle East peace, the Abraham Accords, was viewed by many as little more than a last-ditch effort to deliver a foreign policy victory for Trump in time for his reelection bid. The Accords willfully left out the Palestinians, the most crucial stakeholders in the conflict, leaving a hollow agreement with few guarantees for a lasting peace. 

More than a decade after the Cairo speech, the divide between East and West seems to have only deepened.  Muslims feel the world is at war with them – fueled not only by American military actions but by the continued persecution of Muslims in Burma, Kashmir, China and elsewhere. There is a sense that Islam’s most revered symbols are under attack, and that Muslim identity is suspect in the eyes of many in the West.

However, the picture is not entirely dark. As the Trump era comes to a close, there is an opportunity for President-elect Biden to pick up where Obama left off in 2009: a chance to reset the partnership between America and the Muslim world.  This opportunity passes straight through Istanbul. If in 2009 Egypt represented “the heart of the Arab world”, to reset ties with the Muslim world today, Biden will need Turkey. 

The centrality of Turkey to the Muslim world and The East today is undisputed. Tens of thousands of Muslim dissidents and human rights defenders from Saudi Arabia, UAE, Egypt, Syria, Iraq, and Libya have taken refuge in Turkey.  Istanbul has become a hub of diaspora intellectual activism. Because of a leadership vacuum in the Muslim world, Turkey continues to emerge as the champion of Muslims under persecution, and that role resonates with Muslims around the world. 

Turkey took the lead in launching the Alliance of Civilizations in 2005 to combat extremism and broker deeper understanding between Muslim societies and the West, this project now comprises 146 members including member states and international organizations.  The pluralistic Islam practiced in Turkey today is more representative of Muslim communities around the world and starkly different from the Wahhabi-influenced regimes of the Arabian Gulf, with whom Trump became very friendly during his tenure. 

Turkey is also a critical NATO ally, with the second largest military contribution. Trump’s continual attacks on NATO have challenged and weakened the world’s strongest military alliance. Biden will need Turkey’s assistance to strengthen NATO to meet new regional challenges, especially with Russia, as well. 

Although Turkey’s human rights record is not perfect and its democracy has been tested since the failed military coup of 2016, the government has shown commitment to democratic principles, and its institutions and civil society continue to be lightyears ahead of Egypt, Saudi Arabia and elsewhere in the Middle Eastern.

Turkey today can be the bridge between the West and the Muslim World, mending the deepened rift and launching that new beginning promised by Obama eleven years ago.  When Biden used the word inshallah, which means “God-willing” in Arabic, during a presidential debate, Muslims in America and abroad took note. Muslim American turnout in critical battleground states like Michigan was decisive in his favor. Biden should capitalize on the momentum of his gesture to re-engage with the Muslim world and repair America’s image around the world. The destination of his first foreign trip could even be to Istanbul, to listen and to signal change. It would represent the metaphoric start of a new chapter.

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Covid-19 Vaccine: A Mutual Partnership between Morocco and China

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Since the establishment of diplomatic relations between China and the Kingdom of Morocco (1958), a strong and rapid strategic development of mutual ties categorized contemporary collaboration.

On August 31th 2020, King Mohammed VI held telephone talks with Xi Jinping, President of the People’s Republic of China, which falls within the framework of the existing friendship between the two countries, which was strengthened through the signing of the Joint Declaration on the Establishment of the People’s Republic of China. A strategic partnership was signed by the King and Chinese President during the royal visit to Beijing in May 2016.

The phone talks between King Mohammed VI and the President of the People’s Republic of China touched on the development of bilateral relations in all fields, especially political dialogue, economic cooperation, and cultural and humanitarian exchanges. King Mohammed VI and President Xi Jinping also discussed the partnership between the two countries in combating “Covid-19”.

According to Moroccan Newsmedia, Minister of Health Khalid Ait Taleb is expressed his satisfaction with the signing up of a cooperation agreement between Morocco and China National Biotec Group Limited (CNBG) on the COVID-19 vaccine trials. This shared Moroccan-Chinese collaboration will allow the Kingdom of Morocco to be among the prior served in terms of the vaccine against the COVID-19 pandemic. Also, he added, under his Majesty, The Kingdom of Morocco would be able to take part in creating vaccines in sense of the exchange of Chinese expertise. Though, to strengthen the Sino-Morocco strategic partnership, to boost both countries’ international solidarity and promote health cooperation.

The issue of discovering an anti-“Covid-19” vaccine still raises several controversies, and altercations especially since the kingdom of Morocco issued its participation in the clinical trials of the Chinese vaccine, but without giving any details about how these trials were conducted, or, knowing its initial outcomes.

Accordingly, despite those who attempt to question it, China’s vaccines constitute a trendy choice because they are affordable and can be distributed in a substantial and more successful capacity. Yet, several states which face similar economic issues, people, and ambiance-based impediments are likely to see China’s vaccines as the obvious choice. That does not mean it will be the sole state they do trade with, as several of the states have more than one trade partner.

Though, Chinese vaccines have a competitive price and making capacity, allowing developing countries like Morocco a way out of the pandemic as fast as possible. Unlike European companies, is not only about business; China has also agreed to give billions of vaccines.

China has timely released the latest vaccines information, China’s vaccines are gaining international steam and a growing number of states are following up to obtain them. Whilst the achievements of Moderna and Pzifer are widely lauded, in the end, these companies only complete a part of the jigsaw in ending the COVID-19 crisis. Not everyone has the privilege or infrastructure to buy them. Therefore, the accomplishment of SinoVac, CanSino, and SinoPharm are set to play a significant role in making a difference for billions of people around the world.

According to Jamal Eddine Bouzidi, a doctor specializing in chest diseases, allergies, and immunology, president of the Moroccan Association for Fighting Tuberculosis and Respiratory Diseases, pointed out: “They say that the Chinese vaccine is purely safe, but to make sure of that.” You must wait for a long time because there are side effects that may appear after a period of up to two years or after months at least. Therefore, we might say that it is 100% safe. “

He added, “All vaccines that are produced around the globe go through many phases in the laboratory, then they are analyzed and checked on mammals and followed by humans. And when tested on humans, they also go through three stages; and during each stage, the number” of people subject to testing, so that the effects are discovered. Side effects of the vaccine and its effectiveness. “

Under such circumstances, The Moroccan minister noted that the vaccine, according to the statements of Chinese officials, is successful at a rate of between 97 and 98 percent, and is given in two doses with a difference of 14 days, and the antibodies are manufactured within a month and can sustain in the blood to defend the body for two years. “The vaccine experiments will originally involve volunteers as of next week,” the official said.

Ait Taleb highlighted that the agreements reached will allow Morocco to have its vaccine as soon as possible with the help of our Chinese health expertise. The signing of the agreements will allow Morocco to launch its first experience of clinical trials.

Meanwhile, Al-Bouzidi considered that what is being said is the “only guess”, indicating that the near-term side effects of this vaccine are high temperature, a little fatigue, slight pain at the injection site, and some tremors. The long-term symptoms are not yet known.

As acknowledged by Chinese officials, “Jun Mao” said the signing of the agreements paves the “excellence of strategic relations between China and Morocco in terms of cooperation against COVID-19, which is entering a new phase.” The Chinese diplomat Mao reaffirmed that Rabat and Beijing’s commitment to deepening their cooperation through the clinical trials. He said he hopes the newly-signed agreement will yield “decent results” as soon as possible for the peoples of the two countries.

In conclusion, China has big expectations for the Kingdom of Morocco as the latter has an extreme pond of resources to spur its anticipated vision and China’s economic growth. As a superpower, China’s motive in partnership with Africa through the creation of more legality and impartial world order places the East Asian giant is a powerful stand to provide more substantial aid to Africa under win-win cooperation.

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The Muslim world’s changing dynamics: Pakistan struggles to retain its footing

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Increasing strains between Pakistan and its traditional Arab allies, Saudi Arabia, and the United Arab Emirates, is about more than Gulf states opportunistically targeting India’s far more lucrative market.

At the heart of the tensions, that potentially complicate Pakistan’s economic recovery, is also India’s ability to enhance Gulf states’ capacity to hedge their bets amid uncertainty about the continued US commitment to regional security.

India is a key member of the Quad that also includes the United States, Australia and Japan and could play a role in a future more multilateral regional security architecture in the Gulf.

Designed as the backbone of an Indo-Pacific strategy intended to counter China across a swath of maritime Asia, Gulf states are unlikely to pick sides but remain keen on ensuring that they maintain close ties with both sides of the widening divide.

The mounting strains with Pakistan are also the latest iteration of a global battle for Muslim religious soft power that pits Saudi Arabia and the UAE against Turkey, Iran, and Asian players like Indonesia’s Nahdlatul Ulama, the world’s largest Islamic movement.

A combination of geo- and domestic politics is complicating efforts by major Muslim-majority states in Asia to walk a middle line. Pakistan, home to the world’s largest Shiite Muslim minority, has reached out to Turkey while seeking to balance relations with its neighbour, Iran.

The pressure on Pakistan is multi-fold.

Pakistani Prime Minister Imran Khan charged recently that the United States and one other unidentified country were pressing him to establish diplomatic relations with Israel.

Pakistani and Israeli media named Saudi Arabia as the unidentified country. Representing the world’s second most populous Muslim nation, Pakistani recognition, following in the footsteps of the UAE and Bahrain, would be significant.

Pakistan twice in the last year signalled a widening rift with the kingdom.

Mr. Khan had planned to participate a year ago in an Islamic summit hosted by Malaysia and attended by Saudi Arabia’s detractors, Turkey, Iran and Qatar, but not the kingdom and a majority of Muslim states. The Pakistani prime minister cancelled his participation at the last moment under Saudi pressure.

More recently, Pakistan again challenged Saudi leadership of the Muslim world when Foreign Minister Shah Mahmood Qureshi complained about lack of support of the Saudi-dominated Organization of Islamic Cooperation (OIC) for Pakistan in its conflict with India over Kashmir. The OIC groups the world’s 57 Muslim-majority nations. Mr. Qureshi suggested that his country would seek to rally support beyond the realm of the kingdom.

Turkish President Recep Tayyip Erdogan, on a visit to Pakistan earlier this year, made a point of repeatedly reiterating his country’s support for Pakistan in the Kashmir dispute.

By openly challenging the kingdom, Mr. Qureshi was hitting Saudi Arabia where it hurts most as it seeks to repair its image tarnished by allegations of abuse of human rights, manoeuvres to get off on the right foot with incoming US President-elect Joe Biden’s administration, and fends off challenges to its leadership of the Muslim world.

Pakistan has not helped itself by recently failing to ensure that it would be removed from the grey list of the Financial Action Task Force, an international anti-money laundering and terrorism finance watchdog, despite progress in the country’s legal infrastructure and enforcement.

Grey listing causes reputational damage and makes foreign investors and international banks more cautious in their dealings with countries that have not been granted a clean bill of health.

Responding to Mr. Qureshi’s challenge, Saudi Arabia demanded that Pakistan repay a US$1 billion loan extended to help the South Asian nation ease its financial crisis. The kingdom has also dragged its feet on renewing a US$3.2 billion oil credit facility that expired in May.

In what Pakistan will interpret as UAE support for Saudi Arabia, the Emirates last week included Pakistan on its version of US President Donald J. Trump’s Muslim travel ban.

Inclusion on the list of 13 Muslim countries whose nationals will no longer be issued visas for travel to the UAE increases pressure on Pakistan, which relies heavily on exporting labour to generate remittances and alleviate unemployment.

Some Pakistanis fear that a potential improvement in Saudi-Turkish relations could see their country fall through geopolitical cracks.

In the first face-to-face meeting between senior Saudi and Turkish officials since the October 2018 killing of journalist Jamal Khashoggi in the kingdom’s consulate in Istanbul, the two countries’ foreign ministers, Prince Faisal bin Farhan and Mevlut Cavusoglu, held bilateral talks this weekend, on the sidelines of an OIC conference in the African state of Niger.

“A strong Turkey-Saudi partnership benefits not only our countries but the whole region,” Mr. Cavusoglu tweeted after the meeting.

The meeting came days after Saudi King Salman telephoned Mr. Erdogan on the eve of a virtual summit hosted by the kingdom of the Group of 20 (G20) that brings together the world’s largest economies.

“The Muslim world is changing and alliances are shifting and entering new, unchartered territories,” said analyst Sahar Khan.

Added Imtiaz Ali, another analyst: “In the short term, Riyadh will continue exploiting Islamabad’s economic vulnerabilities… But in the longer term, Riyadh cannot ignore the rise of India in the region, and the two countries may become close allies – something that will mostly likely increase the strain on Pakistan-Saudi relations.”

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