Akhbar al-Youm News of Today Azmi Bishara and the situation of the Arab thinker News source – the new Arabic with the details of the news Azmi Bishara and the difficult situation of the Arab thinker:
Azmi Bishara is well known in Europe politically, parliamentarian and academic, before settling in Doha, his fame grew after the establishment of the Arab Center for Research and Studies Studies, the Doha Graduate Institute, various magazines and management of political and intellectual seminars. . Prior to the dialogue with Le Monde, he did not respond to press interviews, but Palestinian and Arab issues arose and called him. The idea here includes political risks (the century agreement and the conversation about the transformation of Jerusalem as Israel's capital) and the emergence of right-wing populist policies in the developed world, rejecting the rights of the impoverished classes and the rights of the people, specifically the rights of the Palestinians. . At the same time, the West supports dictatorships and tyrannies in the Arab world and elsewhere, which requires an intellectual confrontation. In a dialogue for the Europeans, it is a message from a well-known thinker, which includes rejecting the policies of the superpowers in marginalizing the Palestinian cause, support dictatorships and abandon regimes. To which he referred, criticizing US President Barack Obama's policies toward Syria and the Arab revolutions.
Azmi Bishara is directing money to the Hamas and Fatah movements, which control the Gaza Strip and the West Bank. This calls for the reactivation of the PLO, the restoration of the Palestinian people's political role and the pressure on these two organizations to end the division. The situation in Palestine requires that Fatah and Hamas be circumvented in favor of new movements and a new organization that represents the new stage in which the situation stabilized after the Oslo agreement and after the great decline of all components. The PLO
The Arab world and the secularization of Islamists
Azmi's vision is the gospel of the European and American vision of the "priority of stability in the Middle East" – the support of dictatorial and sectarian regimes, the sacrifice of peoples and their revolutions. If
|"The problem with Bishara is in its full support for the Arab revolutions and this is an issue that has really eliminated all regimes"|
The function of the dialogue is to make reference to this question, that is, to expose Western policies and thereby establish the decline of freedoms and democracy, not only in the Arab world, but also in Europe and America itself. He criticizes the Western view of the East as sectarian in its composition, and that the sectarian struggle (Sunni and Shiite) is not new, is always present in its composition, Azmi Bishara responds by saying: "It is sectarianism that produces sects, not contrary". Whoever reproduces sectarianism and sects, and is the present that re-produces these sects, and thus regimes supported by the West to re-establish themselves are producing sectarianism, the cause of these conflicts, and the politicization of identities.
The Benjman Bart interlocutors attempted to refer to Bishara's role in Arab politics, specifically revolutions, and the response was centered on the role of the intellectual in politics. Thus the thinker can not relate thought to thought. The importance of thought and its impact is related to the specific diligence of the educated person, the supervision of the centers and the support of the media institutions are actions that are part of the political and revolutionary struggle, something that everyone worries about revolutions and changes in the world. (Defamation in the role of Azmi Bishara) in all this?
The problem with Azmi Bishara is his full support for revolutions, a matter that has really wiped out all regimes, an Arab regime that has not shaken with revolutions, and rushed to implement the meager forms of reform of the time, in all countries where it does not there were revolutions. A special relationship between Beshara (the intellectual intellectual of revolutions), as described in the picture, and the "Muslim Brotherhood" as if they were the manufacture of these, and the only one that requires involvement in political action. The Muslim Brotherhood is an ancient organization in the Arab world, and regardless of the debate that does not stop like the establishment and employment and history of this group and its branches in all Arab countries and others, there is a serious and unconfirmed discussion about how to participate in political life, especially after 2011, is the need to change his attitude and opinion on the concept of religious state or what establishes and adhere to the concept of modern state based on citizenship and human rights, ie the state which departs from politics and guarantees the political participation of all political forces. Azmi Bishara Nasso published this Many people discuss this issue, and the need to separate the process from the political, which is to become the democratic act of the "Muslim Brotherhood", and get rid of every brotherhood of the state and Tdienha, and become a party political. This issue is referred to in the media after political Islam, which should be taught in politics, and have full choice in religious, faith and other matters, but also to ensure the other freedom of choice in terms of faith, disbelief, agnosticism and other .
There is more than one question, in which the interlocutors tried to know the position of Azmi Bishara in relation to a state
|"Accurate security control over any activities related to universities, research, publishing and culture in the Arab world"|
Qatar, and did not hesitate man, was his response that he is a guest, exiled, and will not revolutionize a stable country, but also said the need to carry out various reforms. In addition, he asked if the people of Qatar would manifest. His answer was clear and precise: he would definitely support him, ie he would be with the people of Qatar as he did with the rest of the Arab peoples. In this we ask: were revolutions artificialized or occurred for objective reasons? The question is precisely here: how will a revolution emerge from nowhere in Qatar? This is a rudimentary debate, that is, only from the malicious portal and the futile plots.
"I prefer reforms for the revolution, it's the safest," says Azmi Bishara. This is followed by revolutions that lead to tyranny. If the reformist path is preferred, the long me to solve problems, this also reflects the attitude of the people, the pain of silence on injustices so equal to having life with death, so deepened with extreme impoverishment, exploded in 2011? And then what will the thinker do? There are two options: staying with the regimes or with the people. Azmi Bishara simply chose the basis of the revolution for the regimes and the conquest of democracy, and all the objectives that allow a modern transition of the Arab countries.
"Revolutions have sown the seeds of change, and change will come through reforms, revolution, economic crisis or war, and the alternatives will be ready, and there will be less naivety." That's what Bishara says, if reality does not come back before 2011, and he did not explain the reasons for this accurately, because of the technical aspect of the dialogue, but the number of reasons above. For the revolutions to be renewed, the regimes that perpetuate them and against the interests of the people will disappear again. This idea leads the reader to a great error in which many writers fall, share the spirit of defeat, and say that it is over forever (the rigorous winter, the autumn of revolutions, the victory of the counterrevolution). Yes, revolutions did not win and they achieved the great goals they wanted (democracy, social justice and public freedoms), but regimes too failed and could no longer carry out comprehensive reforms, their (economic) crises would inevitably reproduce revolutions. In this context, neoliberal policies, which were the cause of revolutions, could be referred to as the destruction of industry and agriculture, resulting in an enormous mass of the unemployed, the decline of the middle class and the collapse of their economic and social status. If the "seeds of change" are planted, people will not be silenced again and for a long time.
He did not live in Syria and tried before his final settlement in Qatar to restore ties between the Palestinians.
|"Bishara: Our opposition does not have a" democratic culture "|
The occupied territories in 1948 and the Arabs of the rest of the Arab countries. This act was a violation of the Israeli and Arab alliances at the same time. Israel prevents this, and the regulations prevent this, and reason is the same argument, that is, dealing with the enemy. In any case, Bishara calculates what he planned for Qatar, since he has already praised a cultural and media realm, not just platforms. If the mediatic aspect is determined in support of revolutions and the dismantling of the problems of Arab reality, especially Syria, the cultural aspect is the basis. Any consideration of the status of Arab universities, and compare it with a gospel of cultural works, will be in favor of the Institute of Studies and others. Qatar will benefit from the reputation of man and everything he builds in his territory, but the question is where cultural projects allowed the intellectuals in our Arab world? It may be related to the absence of cultural monuments, but the base is primarily linked to tyranny and to prevent this tyranny from any cultural and educational projects capable of dismantling Arab reality. Before that, produce Arab minds capable of doing so. Here is the crucial question: How do we shape minds with modern methodologies, visions, and policies and contribute to providing opportunities for young people to be thinkers, researchers, analysts, and in all fields?
There are no serious Arab research centers, and certainly our universities, especially in the fields of humanity and literature, are not concerned with this issue, and every creative and analytical thinker and analyst formed from it was related to it, its efforts and potentialities . I remember that the Syrian regime did not tolerate a project initiated by Sadiq Jalal al-Azm in the mid-1990s. It was the establishment of cultural weeks at the University of Damascus, whose role was that of Essam al-Zayyim, a of the most important Arab minds of the economy. How he was dealing with him marginalization and accusation of corruption!
Culture, education and literature are areas that require a lot of care, support and funding, workers in these areas need a lot of time to innovate, which is ignored. Culture and education budgets are the lowest among other budgets. . As such, Azmi Bishara has the right to say that Qatar has provided him with a great opportunity for cultural, educational and scientific work.
Criticism and Thought
The image of criticism in Arab thought, and even of Arab thought itself, leads to the assertion that the same thought is a trial, not just a criticism, because the thinker refuses to criticize and why criticism is the most gratuitous and gratifying other? Why not criticize the text and references first, and the historical context in which it was found in the second place.
|"How can we reproduce an Arab national project and is not hostile to the rest of the nationalities?"|
In other words, why are not criticisms first and secondarily critical? Perhaps there is a relation between criticism and democracy, when it is perceived, the mind breaks with many restrictions, sees the thought in all its currents as it is, and without any connection with the position of Vitisis politics. Thus, thought becomes independent and capable of producing knowledge and even of politics. But in a free and colloquial way, away from the spirit of rejection and pre-faith, our universities resemble their Arab authorities, as later despotism, like universities, there is no room for freedom of thought, research, thought and questioning . There is also a state of thought in Arab societies, where the idea of the other is absent, and only one parish is served by the duty of obedience, each a parish, not a citizen and equal to the other.
Revolutions were a great opportunity to learn, to think, to recognize each other, severely repressed regimes, but they failed as above. So there are regimes that have failed and accumulated experiences in the minds of people and will transcend the mentality of the opposition, not just regimes. Our opposition, as Azmi Bishara says, lacks a "democratic culture". This will certainly change, the problems of the Arab world are becoming more and more complicated. In stability, but there will be revolutions coming, not just rising here and there.
Criticism must now focus on dismantling the reality of the 2011 revolutions, why it did not win, and give special importance to the crises of the Arab social structure and the Arab authorities and to the theory of future revolutions. Reading reality, its interpretation and their perspective will contribute to the spread of new visions, ideas and policies. Because the state can be secular, non-anti-religious, and how Islamic and non-Islamic political parties are religious and not religious, how can a national Arab project be produced, not hostile to the rest of the nationalities? Revolutions are national and national. In addition to how Arabs are part of the globalized world, it is not a break with it, despite the importance of cutting back to national advancement, and include establishing a relationship of equality, not retreat, isolation and degeneration. In addition to the previous political aspect, there is a need to carefully examine the conditions of economies, the world and the Arab world, as non-dependent and equal relations can be established with developed economies, it is possible, and the experiences of South Korea, China and others can be repeated? Dependence and motivation for industry and the general advancement of our societies.
The final idea of this article is the criticism of the Arab Center for Research and Policy Studies (ACSRM) and its analysis of the latest developments in the Arab world, a true distinction for the cultural and media reality established and managed by Azmi Bishara since 2007.
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