Connect with us

Religion

The voiceless sufferers of covid-19: Islam and Animal care

Avatar photo

Published

on

“Whoever is kind to the creatures of God is kind to Himself.”(Bukhari)

The Corona virus has locked people inside their homes and has caused the death of thousands of individuals. Apart from taking a heavy toll of human lives, it has paralyzed all the vital sectors of life, like trade and commerce, education, communication and transport. On the socio-cultural grounds it has created a serious trauma and has led to psychosomatic disturbances. The social web or fabric has seen a great set back and challenges due to the ongoing pandemic. But humans are not the lone sufferers of this crisis as it is now badly hurting animals as well. These helpless creatures are suffering as the lockdown has left them wandering on the streets for food. While the world fights Covid-19, the needy animals and birds from the streets require food. As we know thousands of stray cats, cows and dogs in India depend on food and waste from markets, restaurants and grocery shops. But with corona virus sending people into isolation and public establishments shutting down, strays are having a hard time finding food. As per some reports many stray animals have died due to starvation. Some disturbing pictures of animals like cats and dogs, panting, licking mud and biting shoes can be seen on social media. This speaks a lot about the pathetic conditions of these animals and seriously these creatures are going through the troubled times.  As more and more people fall sick, the more rapidly, stray animals and birds are being ignored. The people are advised to stay home to avoid the spread of corona virus but the homeless, unvoiced and abandoned animals have been left at the mercy of their lord. These creatures need our care and attention. It is our collective job and obligation to feed these living beings.  To be gentle and humane to all creatures of God is the universal message of all religions but Islam in particular is very clear about animal care and has guided its followers to take due care of every creature on earth.

The Islamic view of the natural order and the environment, as everything else that is Islamic, has its roots in the Quran, the very Word of the God, which is the central theophany of Islam. The Quran addresses not only men and women but the Whole of the cosmos. Humans in Islam are the central creatures of the earthly sphere, but can exercise power over things only in obedience to God’s laws. And divine law (al-shari`ah) specifically includes duties to the natural environment. Laws forbid pollution and instruct the planting of trees and gentle treatment of animals.

The concept of environment in Quran is distinct enough. It has given the values of unity, balance, order and harmony. The balance not only governs the structuring of the universe, it has specified each element with its proper place and definite function. The law of structural balance of the environment is often referred in the Quran by the words ‘Balance,’ ‘proportion,’ or ‘measure’. The Quran presents the whole material world and the animal kingdom in particular, as a divine miracle to which man must respond with self-restrain. As one sonorous verse puts it: “Do you not see that Allah is exalted by whoever within the heavens and on the earth, and by the birds with wings spread? Each of them has known his means of prayer and exalting.” (Quran 24:41)

In mediaeval times, writes historian Gustave le Bon, “Animals enjoyed heaven in the Muslim world.” Trusts were solely devoted to sick and vulnerable creatures. The Muslims in 18th century Cairo, setup bread and water foundations for dogs. In Damascus, a municipal area was dedicated to ageing horses where they could pasture in dignity until the end of their lives, which continued until the 20th century.

From the start of an animal’s life to its end, there were clear rules on maintaining its welfare. Mercy to animals goes hand in hand with faith as Prophet’s (Pbuh) words articulate, “He who take pity even on a sparrow and spares its life, God will be merciful to him on the day of judgment.”

Islam talks a lot about the Ummah or global community of believers; some interpretations give the term a broader meaning, embracing humanity as a whole. As eco-Muslims often recall, the Quran also insists that other species constitute Ummah-like communities, which are correspondingly worth of respect. “There is no creature on earth, nor any bird that flies with its wings, but are communities (Ummah) like you. We neglected nothing in the scripture. Then to their lord they will be gathered.” (Quran: 6:38)

Furthermore, Muslims believe that all creations of Allah, including animals and trees, glorify God in their own way. “Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth, the sun; the moon; the stars; the hills; the trees; the animals; and a great number among mankind?” (Quran 22:18) Islam also teaches humans that all creatures of God, whether it is the tiny ant or the huge lion, serve a certain purpose in the large scheme of God’s world. “There is not an animal (that lives on the earth, nor a being that flies on its wings, but (forms part of) communities like you. (Quran 6:38)

The Prophet (Pbuh) said, “Whoever kills a sparrow or anything bigger than that without a just cause, Allah will hold him accountable on the day of judgment.” The listeners asked, “O Messenger of Allah, what is a just cause? The Prophet (Pbuh) replied, “That he will kill it to eat, not simply to chop off its head and then throws it away.” (Sunan Abu Dawud-2/11)

Abu Hurairah (may Allah be pleased with him) reported that the Prophet (Pbuh) said, “A man felt very thirsty while he was on the way; there he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, “This dog is suffering from thirst as I did.” So, he went down the well again, filled his shoe with water, held it with his mouth and watered the dog. Allah appreciated him for that deed and forgave him.” The Companions said, “O Allah’s Messenger! Is there a reward for us in serving the animals?” He replied: “There is a reward for serving any living being.” (Bukhari)

Teasing or mutilating any living being, be that an animal or a bird is disapproved and abhorred in Islam. The Prophet (Pbuh) says, “May God curse anyone who maims animals”? (Bukhari) While as good and humane treatment is applauded in Islam, “Whoever is kind to the creatures of God is kind to Himself.”(Bukhari) On discovering a companion had caused distress to a bird by taking her young, Mohammad (Pbuh) ordered him to return them at once.  (Sahi Muslim)Hence irresponsible wanton killing of even the tiniest of God’s creatures is strongly discouraged in Islam. He (Pbuh) even reprimanded those who sat idly on their camels and horses with the warning, “Do not treat the backs of animals as chairs. “God gave these to your command only on the condition that you may go with them easily to places you would not been able to go by yourself without extreme trouble.”(Abu Dawud, 61, [2667])

Animals should be cared for; Abdullah Ibn Umar (May Allah be pleased with him) narrated that the Prophet said, “ A women entered the (Hell) fire because of a cat which she had tied , neither giving it food nor setting it free to eat from the vermin of the earth.”[Bukhari…Narrated by Abdullah bin Omar].

We have seen that there are clear references in Holy Scriptures of Islam about the due place and position of animals and birds in the Gods scheme of the world. And the believers have been guided and instructed to be gentle and humane towards these creatures of God. There is a due reward for feeding a starving being be it an animal or a bird. As the Prophet of Allah (Pbuh) has said, “There is a reward for serving any living being”. Along with taking care of poor and needy it is our duty to serve animals living around us. The crisis will not remain longer but our attitude and character shown to helpless and voiceless will be remembered for long.

Continue Reading
Comments

Religion

Debates about Islamic reform loom larger as Ramadan approaches

Avatar photo

Published

on

Reform of Islamic jurisprudence was the elephant in the room when two prominent Saudi clerics recently clashed publicly on whether apostasy was punishable with death under Islamic law.

The debate’s timing on a Saudi state-controlled, artsy entertainment channel, Rotana Khalijiya, suggested as much.

The debate aired days before the kingdom’s Ministry of Islamic Affairs severely restricted celebrating Ramadan. Islam’s holy month of fasting begins on March 22.

What lends debates like the discussion about apostasy greater significance is that they feed into a competition between Saudi Arabia and various other players for religious soft power in the Muslim world.

The rivalry pits Indonesian reformists against state-aligned Saudi and Emirati propagators of a socially liberal but autocratic interpretation of Islam.

Saudi and Emirati-backed Islamic scholars reject jurisprudential reform and reserve the right of legal interpretation for the ruler and his clerical surrogates.

Last year, Saudi Crown Prince Mohammed Bin Salman went as far as nominating himself as the primary interpreter of Islamic law.

Mr. Bin Salman asserted in an interview with The Atlantic that “in Islamic law, the head of the Islamic establishment is wali al-amr, the ruler.”

Mr. Bin Salman meant that literally. The crown prince, in contrast to many Muslim rulers, seldom, if at all, solicits the opinion of Muslim scholars to legitimise his policies.

“Bin Salman puts religion at the service of his politics while protesting against the use of religion by his opponents,” said scholar and author of a book on the Muslim World League Louis Blin. The League is Mr. Bin Salman’s principal vehicle for propagating his autocratic version of a moderate form of Islam.

To be sure, Mr. Bin Salman and United Arab Emirates President Mohammed bin Zayed have enacted far-reaching social reforms that have enhanced women’s social rights and professional opportunities. Also, the two men have eased restrictions on gender interaction and embraced Western-style entertainment.

However, they anchored these changes in civil law and ignored the need to synchronise religious jurisprudence.

What drives the reformist zeal of Messrs. Bin Salman and Bin Zayed is not change because it is the right thing to do.

The two men’s primary concern is securing the survival of their autocratic regimes. To do so, they need to cater to youth aspirations, diversify their oil export-dependent economies, ease social restrictions to compete for foreign talent, and project an image of tolerance.

Their reforms serve that purpose but go no further.

Exhibit A is Saudi Arabia’s first-ever personal status law.

A recent Amnesty International analysis of the law suggests that it remains rooted in orthodox Islamic jurisprudence.

The law codifies problematic practices inherent in the kingdom’s male guardianship system.

It entrenches a system of gender-based discrimination in most aspects of family life, including marriage, divorce, child custody, and inheritance, even though it also sets a minimum age for marriage.

Under the law, women are required to obtain the consent of their male legal guardian to get married.

The law further obliges a wife to “obey” her husband. It conditions her right to financial support, such as food and accommodation, on her “submit(ting) herself” to her husband.

Moreover, men can initiate divorce without conditions, while women face legal, financial, and practical barriers. In divorce, a mother does not have equal rights to her children; the father is granted guardianship as a matter of principle.

Finally, the law institutionalises discrimination between men and women in inheritance, giving men a much larger share of assets than their female counterparts.

Similarly, recently announced restrictions on the public celebration of Ramadan were designed to shift the core of Saudi identity from religion to nationalism. They also intended to strengthen government surveillance and control.

With the restrictions, Mr. Bin Salman apparently wanted to be seen as walking in the footsteps of Mustafa Kemal Ataturk, the 20th-century visionary who carved secular Turkey out of the ruins of the Ottoman Empire and abolished the caliphate.

The new rules curtail the time allotted to evening prayers, forbid worshipers to bring their children to the mosque, ban the filming and broadcasting of prayers, curb donations for organising the breaking of the fast by worshippers, and oblige mosque officials to supervise the fast-breaking in courtyards rather than inside the mosque.

The measures resemble restrictions the government tried to impose last year. However, online uproar forced the government to retract a ban on broadcasting uninterrupted live Ramadan footage from the two mosques viewed by Muslims worldwide.

Looking for a silver lining in the restrictions, Indian Muslim thinker and Secretary-General of the Islamic Forum for the Promotion of Moderate Thought A. Faizur Rahman, said in a telephone interview that Mr. Bin Salman likely sees the reported measures as a way to counter the ritualisation of Islam.

That also is the message in the crown prince’s plan to build a futuristic downtown Riyadh with the Mukaab, a 400-metre-high square virtual reality cube, at its centre.

Critics have denounced the plan because the envisioned cube resembles the Kaaba, a black cuboid-shaped stone structure at the center of Mecca’s grand mosque.

Mr. Rahman described the Ramadan restrictions as “a bad imitation of Ataturk. It’s an expression of power. It’s saying I am the ruler.”

Some analysts believe that Mr. Bin Salman, like Mr. Ataturk in the past, wants to remove religion from the public square and relegate it to the private sphere.

In contrast to the waning years of empire and Turkey’s early republican period, Mr. Bin Salman has opted for achieving his goal by decree with no semblance of public debate.

To be sure, Mr. Ataturk’s reforms, including introducing French-style militant secularism, were unpopular and enacted by a one-party state.

Nevertheless, they followed a fierce battle of ideas in rival publications in the last 15 years of the empire about the role and the nature of Islam that was fresh in people’s minds.

Clerics, nationalists, and intellectuals voiced opinions ranging from the advocacy of European positivism and materialism, secular nationalism, calls for religious reform, and even rebukes of Islam and the Qur’an to fierce opposition to any reformation of religious discourse and rejection of the notion of a nation as opposed to a pan-Islamic state.

Citing Sura 16 Verse 125 of the Qur’an, Mr. Rahman, the Indian Muslim intellectual, argued that Mr. Bin Salman’s approach, that brooks no dissent and  in which debate is often choreographed, was “not the way to reform society. Reform has to be voluntary through the art of persuasion. It’s neither Islamic nor good to impose your will.”

Where Mr. Bin Salman opts for a top down-dictate that focuses on form rather than content, his foremost ideological rival focuses on a bottom-up approach that embraces jurisprudential reform in pursuit of a moderate Islam that is pluralistic, inclusive, and unambiguously endorses the Universal Declaration of Human Rights.

Last month, Indonesia’s Nahdlatul Ulama, the world’s largest and most moderate civil society movement, called in a document composed in the tradition of Islamic jurisprudence to abolish the caliphate and replace it with the notion of the nation-state.

The document was issued after consultations in the second half of 2022 in some 230 religious seminaries across the Indonesian archipelago in which the proposition of jurisprudential reform was debated.

In 2019, 20,000 Nahdlatul Ulama religious scholars issued a fatwa or religious opinion that erased the concept of the kafir or infidel in Islamic jurisprudence and replaced it with the notion of a citizen.

While apostasy, like blasphemy, is on the bucket list of Nahdlatul Ulama’s jurisprudential reforms, it was unusual for Saudi clerics to clash on television over interpretations of Islamic law.

The debate pitted Saudi Islamic scholar Abd Al-Rahman Abd Al-Karim, a proponent of the classical Islamic legal proposition of the death penalty for apostasy, against Ahmad al Ghamdi, the former head of the Mecca chapter of the Authority for Promotion of Virtue and Prevention of Vice.

In 2016, Mr. Bin Salman clipped the wings of the Authority, a once-feared religious police force, by banning it from “pursuing, questioning, asking for identification, arresting and detaining anyone suspected of a crime.”

Since leaving the Authority, Mr. Al-Ghamdi has emerged as a religious liberal advocating the very things on which his police unit once cracked down. These include mixing genders, listening to music, and the forced closure of shops and businesses during prayer time.

In the debate with Mr. Al-Karim, Mr. Al-Ghamdi appeared to adopt Mr. Rahman and Nahdlatul Ulama’s approach of bottom-up reform based on persuasion.

Countering Mr. Al-Karim, Mr.Al-Ghamdi asserted, “People who do not adhere to the Islamic faith are free to do so. They must not be coerced. The same is true for people who converted to Islam and then became apostates. There are unambiguous verses in the Quran regarding their freedom to do so. Allah said (in the Quran), ‘there is no coercion in religion.’”

Continue Reading

Religion

Who are genuine Muslim moderates? Separating the wheat from the chafe

Avatar photo

Published

on

If you think Islamic scholars discussing the religious legitimacy of the United Nations and the nation-state will put you to sleep, think again.

A call by Nahdlatul Ulama or the Revival of Islamic Scholars, arguably the world’s most moderate Muslim civil society movement, to anchor the nation-state as opposed to a caliphate and the United Nations in Islamic law is at the forefront of the ideological fight against extremism and jihadism as advocated by groups such as Al Qaeda and the Islamic State.

The call, launched on Tuesday at a mass rally in the Indonesian city of Surabaya commemorating the Indonesian group’s centennial and a gathering a day earlier of Islamic scholars from across the globe, lays down a gauntlet for the Muslim world’s autocratic and authoritarian leaders.

Anchoring the United Nations and its charter in religious law would legally oblige non-democratic regimes to respect human rights.

The charter compels states to honour “fundamental human rights…the dignity and worth of the human person, (and)…the equal rights of men and women” and makes it legally binding for its Muslim signatories, according to religious law.”

Indonesian President Joko Widodo seemingly endorsed the call by speaking at the rally immediately after senior Nahdlatul Ulama leaders read it in Arabic and Bahasa Indonesia at the gathering.

The call constitutes the latest move in a sustained Nahdlatul Ulama effort to spark reform of Islamic jurisprudence and inspire other faiths to take a critical look at their potentially problematic tenants as a way of countering extremism and religiously motivated violence.

“Nahdlatul Ulama believes it is essential to the well-being of Muslims to develop a new vision capable of replacing the long-established aspiration, rooted in Islamic jurisprudence (fiqh), of uniting Muslims throughout the world into a single universal state, or caliphate,” the group said in the declaration read out at the rally.

“It is neither feasible nor desirable to re-establish a universal caliphate that would unite Muslims throughout the world in opposition to non-Muslims. As recently demonstrated by the Islamic State in Iraq and Syria, or ISIS, attempts to do so will inevitably be disastrous and contrary to the purposes of Sharia (Islamic law): i.e., the protection of religion, human life, sound reasoning, family, and property,” the declaration went on to say.

Yahya Cholil Staquf, the chairman of Nahdlatul Ulama’s executive council, framed the group’s proposition in questions about the need for jurisprudential reform that he posed at the scholars’ conference.

Mr. Staquf’s questions were based on an unpublished discussion paper that asserted that the view that Muslims “should have a default attitude of enmity towards non-Muslims, and that infidels…should be subject to discrimination is well established within turats al-fiqh (the tradition of Islamic jurisprudence.”

The attitude towards non-Muslims described in the paper is at the core of the response of the Muslim world to religious extremism and jihadism.

An open letter to Abu Bakr al-Baghdadi, the late leader of the Islamic State, written after he declared in 2014 a caliphate with himself as caliph, signed by 126 prominent Islamic scholars, including participants in this weeks, insists that “there is agreement (ittifaq) among scholars that a caliphate is an obligation upon the Ummah (Muslim community).”

The letter was typical of Muslim leaders, parroted by their Western counterparts, who, for more than two decades since 9/11, have insisted that Islam and Islamic jurisprudence need no reform. Instead, they assert that jihadis misrepresent and misconstrue the faith.

In doing so, autocrats drown out criticism of their brutal, repressive rule that brooks no dissent and potentially provokes violence.

Moreover, casting jihadists as deviants rather than products of problematic tenants of jurisprudence that justify violence stymies criticism of the justification of autocracy as a necessary means to combat violence and promote moderate Islam.

As a result, the Nahdlatul Ulama challenge goes to the core of a battle for the soul of Islam that involves a competition for religious soft power and leadership in the Muslim world as well as who will define what constitutes moderate Islam.

The ideological rivalry pits Nahdlatul Ulama’s concept of Humanitarian Islam, which calls for religious reform and unambiguously endorses pluralism, the United Nations Charter and the Universal Declaration of Human Rights against an autocratic definition of moderate Islam that rejects religious and political reform but supports a formalistic, ceremonial form of inter-faith dialogue and the loosening of social restrictions long advocated by orthodox Islam.

Among the letter’s signatories were proponents of autocratic forms of moderate Islam.

They included Egyptian Grand Mufti Shawqi Allam; Egypt’s former grand mufti, Ali Goma, who religiously endorsed the killing on a Cairo square in 2013 of some 800 Muslim Brotherhood protesters by security forces; several members of Egypt’s state-controlled Fatwa Council; and scholars At Al Azhar, Cairo’s citadel of Islamic learning.

Also among the signatories were Abdullah Bin Bayyah, the head of the fatwa council of the United Arab Emirates, and one of its other members, popular American Muslim preacher Hamza Yusuf, men who do the Gulf state’s religious bidding.

The strength of the Nahdlatul Ulama challenge was evident in the fact that some of the world’s foremost opponents of the Indonesian group’s reformism felt the need to be represented at this week’s conference in one way or another, even if some backed out of the conference after initially suggesting that they would attend.

Messrs. Bin Bayyah and Goma chose not to attend. Mr. Allam used his video remarks to express opposition to Nahdlatul Ulama’s call for replacing the caliphate with the notion of the nation-state and endorsing the United Nations.

Muhammad Al-Issa, the head of the Muslim World League, Saudi Crown Prince Mohammed bin Salman’s vehicle for propagating his autocratic version of moderate Islam, chose to ignore Nahdlatul Ulama’s proposition. Mr. Al-Issa made his remarks on video after cancelling his attendance.

Nahdlatul Ulama threw down its gauntlet by asserting that Muslims need to choose between maintaining the obligation to create a caliphate or reforming Islamic jurisprudence so that it would “embrace a new vision and develop a new discourse regarding Islamic jurisprudence, which will prevent the political weaponization of identity; curtail the spread of communal hatred; promote solidarity and respect among the diverse peoples, cultures, and nations of the world; and foster the emergence of a truly just and harmonious world order,” according to the declaration.

In its unpublished paper, Nahdlatul Ulama asserted that “Muslims should acknowledge that a socio-political construct (or imperium) capable of operationalizing these normative views across the Muslim world no longer exists” and that “as a consequence of choosing to retain the established fiqh view and norms associated therewith…would automatically be a religious duty incumbent upon Muslims to revive the imperium. This, in turn, would necessarily entail dissolving any and all existing nation-states, under whose governance Muslims currently live.”

With one-third of Indonesia’s 270 million inhabitants identifying themselves as Nahdlatul Ulama and a religious authority of its own, the group is likely to formally announce its reform of relevant Islamic jurisprudence, potentially supported by various non-Indonesian scholars, mosques, and other Muslim associations, irrespective of opposition to its moves.

While the group’s legal move would not be binding in a Muslim world where legal authority is decentralised, it lays down a marker that other Muslim legal authorities will ultimately be unable to ignore in their bid to be recognised as proponents of a genuinely moderate Islam.

Continue Reading

Religion

How divine books guide and socialize an individual into society

Avatar photo

Published

on

When an individual born it  interact with social group in which it is present. The term socialization refers to the process of interaction through which the growing individual learns the habits, attitudes, values and beliefs of the social group into which one has been born. … Socialization prepares people to participate in a social group by teaching them its norms and expectations. But why there is need of socialization ? The answer is we are born there is something in our DNA that make us feel there should be some one who we need to follow, that there is someone who make us, who is very superior to us.

Very interesting question. what a religion actually is. As per the Oxford dictionary, “religion” is:   “The belief in and worship of a superhuman controlling power, especially a personal God or gods.”

That is what religion is very simply put .strictly speaking, all “religions” in the world revolve around this same concept: a belief in a superhuman controlling power. They all build on this central concept, assigning various different attributes and holy books to this superhuman controlling power.

In Hinduism, this “power” is called Brahman and has many forms, manifesting itself in every sentient being, In Islam it is called “Allah” and so on so forth. But the bottom line of all these religions is: There is a god.

There is God who have sent us and give us the way to live the life. Through the learning process one give  priority to the religion it follow. The religion guide us through holy book. Divine books are four in numbers revealed to different Prophets i.e.

Tawrat to  Prophet Musa

Zabur to Prophet Dawud

Injil to Prophet Isa

Quran revealed to Prophet Muhammad SAW

but Muslim believes that they all carry a same message or guidance for humanity. Divine books provide set of rules to live a life. They can also act as a source of history and motivation for the followers. Quran is last Divine book but it contains some  references of all other Divine Books.

Divine books act as source of religion provider. Beliefs, values and practices related to spiritual concerns are described by religion. It is also known as crucial roadway of socialization for many people. In many religious institutions like temples, churches and mosques individual of many religious communities assemble to glorify and to grasp knowledge. Many ceremonies related to structure of family like marriage and birth are also related to religious celebrations. Shared set of socialized value which passes through society are foster by organized religion. Each social theorist define religion according to their own perspective

The purpose of sending divine books to the followers of certain religion was to give them the principles of religion. The teachings of Buddhism, Islam, Hinduism, Christianity are very similar to each other. The conflict occurs in their ideology and oneness of God. Reforms in individual life and society’s life like harmony and unity are brought by these books. They act as a balance between life of both the individual and society by safeguarding rights, assigning individual responsibilities which are guided by Divine books. Divine books deals with the demand of society and behave as building block of thinking and behavioural processes and lay stress on Faith  , through this human hearts and minds are completely transformed and remodelling  of our thinking and behavioural pattern occur  which as a result changes the whole society.

Continue Reading

Publications

Latest

arctic silk road arctic silk road
International Law2 hours ago

What does the Arctic Ocean hold for the world in changing global politics?

“The Revenge of Geography: What the Map Tells Us About Coming Conflicts and the Battle Against Fate”, a book by...

Europe3 hours ago

Northern Ireland: Peace in the province – still a pipe dream?

All eyes are currently  – and understandably – on the bitter and still unfolding war in Ukraine. The first anniversary...

Economy5 hours ago

Impact of Multinational companies on Pakistan

Multinational companies (MNCs) have had a significant impact on Pakistan’s economy since the country’s liberalization and opening up to foreign...

Science & Technology7 hours ago

Considerations on asteroids and dangers near and far

The solar system is the first stage in the human exploration of space. Observation and the desire to learn more...

Intelligence9 hours ago

Intelligence Deficiencies Hamper Togolese Security Forces Fight Against VEOs

The Togolese security forces’ lack of actionable and credible intelligence is fettering its response to the VEO attacks. On Friday,...

Americas10 hours ago

Bulletproof Panama: An Isthmus of Stability Becomes a Magnet for Migration

On the sidewalk along Vía Argentina, one of Panama City’s busiest streets, a Colombian bodybuilder passes digital nomads from the...

Science & Technology12 hours ago

Communication as a realm of human enigmatic growth

In March 2023 UMEF Swiss University hosted a special guest Richard Hill, Ph.D. who is a former senior ITU staff...

Trending