في ثقافة المقاومة… وقضية العملاء

سبتمبر 16, 2019

ناصر قنديل

هذا الشهر من العام 1982 كان حافلاً بالشواهد على التحضيرات التي خاض غمارها تباعاً آلاف الرجال والنساء والشباب والصبايا من اللبنانيين وأحزابهم، لإطلاق أعظم حركة تاريخيّة وطنية في حياة لبنان، هي حركة المقاومة، التي يفتخر القوميون بأنهم كانوا في طليعتها منذ عملية الويمبي، وأنهم كانوا فيها نساكاً لا يبحثون عن توظيف دماء شهدائهم وتضحيات وعذابات أسراهم، أسوة بكل من كان صادقاً ومخلصاً لفكرة المقاومة، ولولا هذا الجمع المضحّي للمقاومين الذي كتب تاريخ لبنان الحديث، ما كان قيام لدولة، ولا للأمن فيها ولا للاقتصاد.

الأكيد عبر تاريخ هذه المقاومة أنها وهي تحتفل بالتحرير لم تربط هوية السلطة الناشئة ما بعد التحرير، بطبيعة مواقف مكوّناتها غداة انطلاق المقاومة أو أثناء مسيرتها، وتموضعهم على خطوط الاشتباك مع مشروع الاحتلال أو حيادهم في هذا الاشتباك، أو تلاعب بعضهم بين ضفتي الاحتلال وقوى المقاومة، بل وحتى مشاركة بعضهم علناً في الخريطة السياسية المرسومة لمشروع الاحتلال ورهانه عليه، فمواقف قوى المقاومة وثقافتها، كانت مؤسسة على التضحية بأي مكاسب سلطوية افتراضية، سعياً لضمان أوسع مساحة للوحدة الوطنية والسلم الأهلي، لتكون دولة لكل اللبنانيين، تطوي زمن الاحتلال ومراراته، وتفتح صفحة جديدة في حياة لبنان واللبنانيين.

رغم هذا التنسّك والسعي للوصل والجمع، بقيت مشاريع القسمة والضرب والطرح، وكانت قضية العملاء واحدة من الملفات التي تعبر في طياتها عن طبيعة المواقف الفعلية للقوى السياسية والطائفية وقادتها، والمقاومة التي كانت قادرة على جعل الملف من اختصاصها في إنهاء هذا الملف بعد التحرير مباشرة، تصرّفت بمسؤولية وطنية ارتضت أن يكون في عهدة الدولة، لكن ما جرى منذ ذلك الوقت وما يجري حتى اليوم يؤكد أن التعامل الرسمي والحكومي والأمني والقضائي مع هذا الملف يحتاج اليوم في ضوء تداعيات قضية العميل عامر إلياس الفاخوري، إلى إعادة نظر ومناقشة صريحة لا مجاملات فيها. فمصطلح المبعَدين الذي تسلل إلى السياسة يحمل ضمناً معادلة براءة للعملاء، والتشريعات القانونية التي يعتمدها القضاء لم تشهد أي معالجة خصوصية تأخذ بالاعتبار ما شهده البلد من قضايا وتفاصيل تحتاج إلى تضمين تبعاتها وتداعياتها في خصوصيات الأحكام، واللجوء للبرقية 303 يُعَد بذاته، تقصيراً قانونياً وقصوراً تشريعياً، ومثله ثقافة المؤسسات الأمنية والعسكرية تجاه هذا الملف تحتاج إلى تقييم وتقدير موقف جديد.

الأكيد الذي يجب أن يتنبّه له المسؤولون هو أن قضية العميل المتسلل من ثقوب السياسة والقضاء والأمن، فتحت جروحاً لن تندمل بلا إعادة قراءة للكيفية التي تم اعتمادها منذ العام 2000، ورسم سياسة تترجم بتشريعات وإجراءات وثقافة فوق السياسة، تصل حدّ العقيدة، عنوانها، لا مكان لعملاء الاحتلال إلا في السجون، ولا عقوبة للقتلة منهم إلا الموت، ولا مكان لنظريات العفو والتبادل والمقايضة في هذه القضية فهي قضية أمن وطني وقضية وفاء لعذابات ودماء الآلاف، غير قابلة للصرف في السياسة، ولا يملك أحد التفويض للتصرف بخواتيمها بالنيابة عن الذين لا زالت أوجاعهم وجراحاتهم حيّة.

Related Videos

MEET MOSCOW’S “LIBERAL OPPOSITION”: “ACTIVIST” DETAINED FOR CALLS TO ABDUCT AND MURDER POLICE OFFICERS’ CHILDREN

Meet Moscow's "Liberal Opposition": "Activist" Detained For Calls To Abduct And Murder Police Officers' Children

Vladislav Sinitsa. Click to see full-size image

On August 4th, Vladislav Sinitsa, also known as Max Steklov was arrested by authorities in Moscow.

The representative of the Russian “liberal opposition” went to Twitter and complimented the “valiant defenders of the law” on their happy family photos. He did, also, include mentioning that some of them had geolocation turned on and that it would probably be “fitting” for their children to not appear at school one day. In stead of going to school the children would “take part” in a snuff film, which then would be sent to every respective police officer’s home in DVD format.

This is the individual who was arrested, as well as his Twitter post and the charges he is being accused of from a Moscow court.

Meet Moscow's "Liberal Opposition": "Activist" Detained For Calls To Abduct And Murder Police Officers' Children

Click to see full-size image

His calls for this “liberal activity” were following alleged “police brutality” on August 3rd when protesters took to the streets in Moscow in an unsanctioned protest for the second straight Saturday, the first being July 27th. Naturally, MSM turned the news into a massive event that signified the fall of Russian President Vladimir Putin, and so on.

In fact, the protest on August 3rd was attended by approximately 1,500 people, which for a city the size of Moscow is more or less enough to hold a barbecue and share a few drinks among friends.

The protests were organized by unregistered opposition candidates for the Moscow City Duma. These candidates failed to collect the needed number of signatures to participate in the election. Now, they call this a sign of the  government oppression.

Meet Moscow's "Liberal Opposition": "Activist" Detained For Calls To Abduct And Murder Police Officers' Children

Click to see full-size image

Meet Moscow's "Liberal Opposition": "Activist" Detained For Calls To Abduct And Murder Police Officers' Children

Click to see full-size image

In response to the media campaign, specifically in British media, to present the situation in a completely different light than what it really was, the Russian Embassy in the UK published an official comment.

“First of all we would like to note that the numerous illegal protests which  took place on August 3 in Moscow had nothing to do with democracy or freedom of expression. It becomes clear that the goals of protesters were anything but ensuring their voters rights. Many of the protesters do not even have an idea who the so-called opposition candidates actually were. It also looks absurd that people not living in Moscow are fighting for the political rights of Muscovites. Furthermore the persons wanted in connection with the extremism propaganda as well as 150 young people who had long been evading military service were found among the participants of the illegal rallies. It also proven that foreign citizens participated in the Saturday rallies, for provocation purposes only.”

Furthermore, according to the statement it was showing that nearby, in the Moscow Central Park of Culture approximately 90,000 and upwards people were attending a music festival, not too bothered to express their support of “Western-backed democracy.”

The US Embassy in Russia even warned US citizens to stay away from the protest “given the possible size of the protest and the large police presence.” The massive amount of 1,500 people in a city of approximately 13 million is, indeed, worrisome.

Regardless, the US Embassy didn’t stop there and also alleged that citizens’ rights were not respected. This, too, was answered in the Russian Embassy in the UK’s statement mentioned earlier.

Посольство США в РФ

@USEmbRu

Власти🇷🇺 продолжают ограничивать права граждан на выражение своего мнения посредством свободных и честных выборов и на проведение мирных собраний, гарантированные Конституцией🇷🇺. Действия властей 3 августа нарушают права граждан на всестороннее участие в демократическом процессе. https://twitter.com/USEmbRuPress/status/1157936184766750721 

Andrea Kalan@USEmbRuPress

Authorities continue to restrict 🇷🇺citizens’ right to express themselves via free and fair elections & peaceful assembly, fundamental rights enshrined in their constitution. Yesterday’s response undermines the rights of citizens to participate fully in the democratic process.

438 people are talking about this
On the Russian side, the press service of the Interior Ministry said that approximately 30 minutes after the protest was set to begin about 350 people in attendance on August 3rd. 30 people were arrested for disrupting public order during the unsanctioned protest.

“I was told that there were four minors in one paddy wagon, but I don’t have information yet where they were taken. When I understand where they are, I will understand. They were detained at Pushkin Square,” said Yevgeny Bunimovich, children’s ombudsman.

The deputy head of the working group of the Public Chamber of Russia on monitoring the implementation of citizens’ electoral rights Maxim Grigoriev said police officers who are protecting the unauthorized rally in Moscow behave correctly and do not lend themselves to provocations.

At the end of the protest, the Interior Ministry reported that 1,500 took part and around 600 people were arrested for disturbing public order.

The first unauthorized protest was held in Moscow, in front of the City Hall on July 27th. It was organized by failed candidates for deputies of the Moscow City Duma. They were denied registration for the elections due to the presence in the subscription lists of the names of dead people and other serious violations. During the unauthorized rally, 1074 people were detained. The Investigative Committee opened criminal cases on the fact of these events in relation to attempting to organize mass riots and attacks on government officials.

In a shocking turn of events (at least for MSM), the Moscow City Hall actually agreed on a time and place for protests on August 10th and 11th, so that those who wish to rally can do so.

“So, welcome! Protest, speak out, state your position and, I repeat, achieve your right only by legal means,” Leonid Polyakov, a member of the Human Rights Council under the President of Russia said.

Following are some videos of alleged police brutality, who only present several seconds and no context or background of what actually led to the altercation, as is customary for the high-level reporting work of MSM.

Медиазона

@mediazzzona

Полиция избивает лежащих на земле людей на Чистых прудах дубинками. Видео: http://Znak.com 

Embedded video

676 people are talking about this

Yes, police brutality is expressed in several people trying to lift one up and then one hitting them with a baton on the leg.

Imagine what the outcry would be if the protesters were subject a response similar to somewhat recent events in the US or the UK.

MORE ON THE TOPIC:

“Global Coalition of the Willing,” Ordinary Iranians’ Style: Resistance multiplied by Ethics plus Justice minus Oppression divided by Aggression

August 02, 2019

“Global Coalition of the Willing,” Ordinary Iranians’ Style: Resistance multiplied by Ethics plusJustice minus Oppression divided by Aggression

by Mansoureh Tajik for The Saker Blog

“Global Coalition of the Willing,” Ordinary Iranians’ Style: Resistance multiplied by Ethics plus Justice minus Oppression divided by Aggression

For a brief moment in human history, or what feels like only a fraction of a second now, the United States of America experienced a mirage of a position, dubbed a “superpower,” self-appointed1. Those who lacked ethical and moral imagination went along with that coronation2. Or, perhaps they were just humoring it until a better replacement came along3.

Internally and externally, the United States maintained its illusion of superpower status through the application of diverse tools, some hard and harsh, some soft, and some gray in nature. On the economic front, it mass produced an industrial-scale fiat currency4 as a trading tool and adopted games of chance, fundamentals of speculation5 and gambling as its “genius” economic principles. It manufactured large bubbles of debt6, mimicking a toddler’s birthday party, then divided and sold the airs within as investment bonds. The illusion of trust in an untrustworthy entity was the collateral. No worries though. Whenever the time got ripe and the bubbles burst, sophisticated air-capturing devices and adjustment tools were customized, nicely packaged, and were readied for retail. The hamster on the wheel of finance kept on running but never arriving; alas, the chicanery of economic progress was kept alive.

On the military front, the United States dropped two atomic bombs killing and genetically maiming hundreds of thousands of people for generations to come. In the Eyewitness Account of Hiroshima, August 6th, 1945, Father John A. Siemes, then a professor of modern philosophy at Tokyo’s Catholic University, concluded his remarks by saying:

“We have discussed among ourselves the ethics of the use of the bomb. Some consider it in the same category as poison gas and were against its use on a civil population. Others were of the view that in total war, as carried on in Japan, there was no difference between civilians and soldiers, and that the bomb itself was an effective force tending to end the bloodshed, warning Japan to surrender and thus to avoid total destruction. It seems logical to me that he who supports total war in principle cannot complain of war against civilians. The crux of the matter is whether total war in its present form is justifiable, even when it serves a just purpose. Does it not have material and spiritual evil as its consequences which far exceed whatever good that might result? When will our moralists give us a clear answer to this question?”7

While the “moralists” on whom Father Siemes pinned his hopes seventy four years ago were too busy theorizing about their own slumber, the United States of America stockpiled thousands of ready-to-be-deployed nuclear bombs, as fear-inducing threat tools. It deviated enormous amounts of world’s precious resources into the development of military hardware and software gadgets, using “defense” and “American interest” as its rationale8. It then created chaos and mayhem all over the planet9 as its pressure lever to sell death toys to teeny-weeny boys10—expensive batteries not included and costly -900- numbers for instructions on operations and maintenance11.

On the public relations and propaganda front, it used industrial-scale colorful media forms12 as its tool to lie, to cheat, and to fool. It is useful to remember that the United States of America, the land of the free and the home of the brave, freely burnt alive and made melted charcoals13 of tens of its own defenseless and unarmed mothers, fathers, and children in Mt. Carmel, Waco, Texas14. It bravely broadcasted, live, the entire event on several television networks for days to nip it in the bud for its own agitated population exactly how low it is capable of sinking to maintain its clutch and subdue dissent. For sure, that trick alone silenced many for a few years, Timothy McVeigh15 and his disloyal company excluded, while it worked on another script for another terror-inducing spectacular performance. Too many tricks to remember and too many tools to recount in this short essay; but at last, the jig is up.

Internally, the house has fallen on moral, ethical, justice, and economic grounds, but has forgotten to collapse. Those who cannot see this need corrective lenses or the right standards to evaluate and measure things. Externally, and more relevant to our topic here, the structure of the world’s power relations and alignments are changing rapidly in a tangible and measureable way away from the United States’16 autocratic clutch. While the self-absorbed and the infatuated speak of dangers of a power vacuum, others are quite busy realigning themselves. Let us remind ourselves of Saxon White Kissinger’s poem about delusions of indispensability,

“Sometime when you feel that your going
Would leave an unfillable hole,
Just follow these simple instructions
And see how they humble your soul;

Take a bucket and fill it with water,
Put your hand in it up to the wrist,
Pull it out and the hole that’s remaining
Is a measure of how you’ll be missed.”17

Coalitions, partnerships, and algebraically aligned groups of countries around the globe, some with hybrid letter-number titles of “this plus that minus the other,” are emerging left, right, and center. Even multi-billioners, themselves cheerleaders and enablers of the Empire of Illusions, are busy, like rats, circling the globe door to door to release their poisonous capital in the hope of infesting another Titanic, another morality-free sinking ship into making. There is a buzz that George Soros is trying to establish his own anti-war ‘Code Pink’ group (should name it Code Navy Blue, perhaps). No doubt, the irony would not have been lost to George Orwell had he lived to see it.

Enough eulogizing. What do all these mean, or should mean, to ordinary people and local community groups around the world? That is, for what, where, when, why, and how should the very people who often shoulder the brunt of all the dregs that roll downhill prepare themselves? For the rest of us, too, no matter what positions we hold and what relationships we have with the rest of the world, the same questions apply. I and the local community groups with and within which I work are grappling with these questions on a daily basis. We are doing what we can to ensure that our short and borrowed lives on this earth is worth the breaths we take. Many of us find ourselves feeling increasingly fortunate to live in Iran where doing so many things in so many ways is possible. More fortunately for us, the general frameworks within which we ask questions, analyze situations, design solutions, and implement them are all intertwined and enmeshed in our culture and belief system: Quran, Our Prophet’s and Imams’ teachings, and an important element called “Al-Hekmah” or the Wisdom. So, how do we evaluate the current transformations in the world around us and how do we try to choose the correct position and make a difference? Here, I present a brief and simple snapshot of our local-universal eye-view.

Firstly, Quran’s ethical teachings, as exemplified through the words and deeds of our Prophet, Imams, and pious scholars, tell us that there is no separation of religion and politics in Islam. As Allammeh Seyyed Hassan Modarres (1249 – 1316 HS, parallel in date with 1870-1937 AD), a religious sage and one of the champions of Iranian Constitutional movement, said in one of his most famous speeches, and Imam Khomeini, the Founder of the Revolution, quoted, “Siasat-e ma eyn_e dianat_e ma, va Dianat_e ma eyn_e Sia’sat_e mast.” (“Our politics is exactly our religion and our religion is exactly our politics.”) The paragraph from which the line is borrowed reads,

“The source of our politics is our religion. We are on friendly terms with the entire world so long as they have not aggressed against us. But, if anyone aggresses against us, we will respond. Our politics is exactly our religion and our religion is exactly our politics.”18

Notwithstanding a particular religious belief and appealing simply to human logic, how would it even be possible for someone to have an authentic personal and private ethical and religious belief about, for instance, “thou shall not kill the innocent,” and live, work, and play within the rules and regulations of countries and political systems that kill innocent people to generate revenues and to maintain their national economic lifestyles of choice? Or, appealing to a more rudimentary level of human thought, how could we possibly afford not to be political, when the concentration of the very oxygen in the air we breathe, the amount of poisons with which our waters and foods are laced, the diseases we suffer, the so-called cures we are allowed to access, our fertility, our sexuality, our freedom to move from point A to point B are all determined by politics? Are we living with our heads buried in the sand?

Given these realities, for our people and local community groups here, being political is not a matter of choice but a religious obligation, a human necessity, and a critical survival instinct. Since we cannot avoid this, we do our utmost and take great deal of care to be well informed in order to be able to choose the right (as in correct) politics. People here take the trouble of going that extra kilometer so that, God forbids, they do not end up assuming they are on the right side and the followers of Imam Ali (the first Imam of Shi’a belief) and Imam Hussein (the third Imam of Shi’a belief) but, in fact, do things that are tantamount to carrying water for the turbines of Mo’avieh and Yazeed (Father and Son corrupt tyrants in Ummayyad dynasty against whose policies the Shi’a imams stood, resisted, and eventually got martyred).

Secondly, our religion and our pious religious scholars teach us that we should neither oppress others nor submit to oppression by others. So, our resistance has at least three dimensions: one, we must resist our own urges to oppress others, while at the same time, resist being sucked into siding with oppressors. Two, we must resist oppression against ourselves by anyone. Three, whenever and wherever we hear the cry for help of the oppressed people (Muslim and/or non-Muslim), we are obligated to respond and help, within our means and capacity to do so, and in a sound and appropriate way. Standing silently on the sideline and keeping quiet out of fear or greed is not an option for us. People here commemorate Imam Ali as the epitome of excellence in justice and in “qist” (particular form of justice). They commemorate Imam Hussein as the epitome of resistance against oppression and injustice. When you hear the chants of “Kullu Yau’men Ashura, Kullu Arzen Karbala” -Every day is Ashura, Every place is Karbala, it is useful to remember that today’s Karbala extends from Afghanistan to Yemen to Syria to Palestine to Nigeria to Sudan to Caracas and to any other place on the globe that people are fighting injustice, resisting oppression, and asking for help.

This stance is not just an isolated religious belief of some uninformed local community groups. It is written clearly into our constitution, the Constitution of the Islamic Republic of Iran19. In Article 2, Section 6.c, and in Article 3, Section 5,6,15, and 16, it reads:

2:6.c – the negation of all kinds of oppression, authoritarianism, or the acceptance of domination, which secures justice, political and economic, social, and cultural independence and national unity.

3:5 – the complete rejection of colonialism and the prevention of foreign influence.

3:6 – the eradication of all kinds of tyranny, autocracy, and monopolization of power.

3:15 – the cultivation and strengthening of Islamic brotherhood and general cooperation among the people.

3:16 – the organization of the nation’s foreign policy based on Islamic criteria, fraternal commitment to all Muslims, and unrestrained support for the impoverished people of the world.

Any of our elected and/or appointed officials who would tell you otherwise, is either ignorant of the very law he must uphold (in which case, shame on him) or he has gotten to his position by lying, cheating, and swearing to uphold the very laws he is deliberately breaking (in which case, he is a hypocrite and double shame on him). On a bright note though, the ordinary people in the trenches feel extremely blessed that the most senior person in their land, the Leader, is also the most steadfast champion and the flag bearer of the constitution. To put him on a sanction list means to put the Iranian constitution and millions of ordinary people in local communities on a sanction list. Of course, had the US done differently, we would have questioned our own authenticity.

More generally though, as the current situation in the world unfolds, it is useful to remember some basic facts. No imperialist, no arrogant power, no superpower wannabe operates in a vacuum. There are always cheerleaders, enablers, junior and senior accomplices, profiteers, and conspirators. Regardless of what their mouth says, their action speaks louder. Let’s consider a simple example. The Unites States was able to spend trillions in military adventures killing millions of innocent people around the world and expropriating their resources in two fundamental ways: 1) It shortchanged its own tax-paying population, the young, the retired, and even the unborn in all sorts of social and public rights and amenities. 2) It kept on issuing treasury bonds on its accumulated debt, currently about 22.5 trillion dollars20, with People’s Bank of China, Central Bank of Japan, and naïve citizens21 as its most devoted purchasers.

To speak inside a parenthesis and to be totally candid, the ordinary people here find Japan’s “I’ve-fallen-and-I-can’t-get-up!” attitude which has lasted nearly 74 years quite puzzling. Once upon a time, they lost a war. Who doesn’t at one point or another? Now that it happened, shouldn’t they stand up, dust off, and shake off this subdued and subservient house servant role and assume an independent position with dignity and self-respect? I am told. As Imam Hussein said, “If you do not have any religion and are not fearful of the Day of Judgment, at least be protective of your liberty and autonomy in your life in this world.22 People hope and pray to God that hardworking and noble people of Japan will rise up and will one day free themselves of the US occupation. Again, regular, ordinary people here are genuinely willing to provide support, if the Japanese themselves are willing to fight for their independence.

We will assume being under occupation by the US is Japan’s excuse. But, what has been China’s excuse? China has been buying the US debt as an export-led strategy to ensure its economic growth23. Therefore, to the extent that China, out of self-interest, has acted as an enabler of the United States aggressions and wars, it, too, is responsible. Its development, too, is contaminated with the crime and injustice against, and the blood of innocent people proportionate to the amount of advantage it had gained through its indirect support of those acts. We will not even address its voting record, until just a couple of years ago, as the UN’s Security Council permanent member. Now that it, too, is a target, its change in behavior is not trustworthy enough because it does not appear to be based on ethical and moral principles. It would not be illogical to assume that the moment the direction of winds changes, it is likely that China’s current stance would change, too.

Therefore, for ordinary people in local communities here, that is, the very same people who are active, and who willingly volunteer their own lives and their children and spouses to go and fight alongside those who resist oppressions and hegemony by the US and the West, these and other critical points and lessons will not go unchallenged and unlearned. Only those who have a proven record of being honest and trustworthy, of acting on principles, and steadfast in their resolve fighting against oppression are worthy of trust and long-term partnership, regardless of their race, nationality, and religious affiliation. Others must work much harder, regardless of what they profess to be.

As the entire world is moving on, and as partnerships and coalitions are constantly dissolving and forming, and as the nuclear strike buzzes & hypes are being heard again, I would like link back to the beginning of the essay and re-insert, again, the quoted parts of Father Siemes’ remark, but this time, I complement the segment with a new twist in interpretation and prediction. He recounted,

“We have discussed among ourselves the ethics of the use of the bomb. Some consider it in the same category as poison gas and were against its use on a civil population. Others were of the view that in total war, as carried on in Japan, there was no difference between civilians and soldiers, and that the bomb itself was an effective force tending to end the bloodshed, warning Japan to surrender and thus to avoid total destruction. It seems logical to me that he who supports total war in principle cannot complain of war against civilians. The crux of the matter is whether total war in its present form is justifiable, even when it serves a just purpose. Does it not have material and spiritual evil as its consequences which far exceed whatever good that might result? When will our moralists give us a clear answer to this question?”7

I can guarantee anyone who reads these lines that ordinary people in local communities here in Iran are fully aware that what is currently going on is, in fact, a total war against their very existence. They also know there is no difference between civilians, soldiers, and [they add] our Commander in Chief (Seyyed Ali Khamenei). Should one, two, or more nuclear bombs be added to the United States’ repertoire of its pressure levers in its ongoing total war against Iran, unlike the Japanese, the ordinary devout Shi’as in Iran (who are quite significant in number), from all levels of the society, are not going to be sitting around philosophizing, musing, and theorizing about whether or not the total war against them was justified, where all the moralists have gone, or play the role of an obedient house servant. Furthermore, they are not going to enter into a shock & awe state, not knowing what to do. Bihawl’lallah wa Quwwatah (By God’s Power and Might), they will, however, make sure that will not end the bloodshed; rather, it will begin a very effective and exact bloodshed. From my reading of the population here, I can bet my life on that. Can the US, holding tight and fast to its nuclear Trump card, be equally sure of its own bet? If yes, Bismillah.

Mansoureh Tajik lives in Alborz Province in Iran. She has a background in teaching and research in the areas of community and environmental health, environmental justice, and media literacy. She collaborates with various local community members, groups, and organizations to provide support in addressing health and environmental problems, sustainable agriculture, and in design, implementation, and evaluation of relevant improvement projects.

References

1. Thomas Donnelly, Donald Kagan, and Gary Schmitt (2000). “Rebuilding America’s Defenses: Strategy, Forces, and Resources for a New American Century,” A Report of The Project for the New American Century, September 2000. Accessed on 7/9/2019; Available online at: https://archive.org/details/RebuildingAmericasDefenses.

2. Fotios Moustakis & Rudra Chaudhuri (2006). “Counting the Cost of an American Unilateralist Policy: a Superpower at Risk?” Published By: Defence Academy of the United Kingdom, Conflict Studies Research Centre, Special Series, 06/43. ISBN 1-905058-88-8, August 2006, UK.

3. Jan Nijman (1992). “The Limits of Superpower: The United States and the Soviet Union since World War II.” Annals of the Association of American Geographers, Vol. 82, No. 4 (Dec., 1992), Pages 681-695. Published by Taylor & Francis, Ltd. on behalf of the Association of American Geographers.

4. Steven Russell (1991). “The US Currency System: A Historical Perspective.” Federal Reserve Bank of St. Louis, September/October 1991. Accessed on 7/9/2019; Available Online at: https://pdfs.semanticscholar.org/c909/a844511a78720c5d2800170c06109d797fde.pdf

5. Ricardo J. Caballero, Emmanuel Farhi, and Mohamad L. Hammour (2006). “Speculative Growth: Hints from the U.S. Economy.” The American Economic Review,” Vol. 96, No. 4, Pages 1159-1192.

6. Nathan Perry (2014). Debt and Deficits: Economic and Political Issues. A GDAE Teaching Module on Social and Environmental Issues in Economics. Global Development and Environment Institute, Tufts University, Medford, MA.

7. The Manhattan Engineer District Report (1946). The Atomic Bombings of Hiroshima and Nagasaki. Manhattan Engineer District of the United States Army under the direction of Major General Leslie R. Groves on June 29, 1946. Accessed on 7/25/2019; Available Online at: https://www.abomb1.org/hiroshim/hiro_med.pdf

8. Office of Undersecretary of Defense (Comptroller) Chief Financial Officer (Feb. 2018). Defense Budget Overview, Fiscal Year 2019 Budget Request. Generated on 2018Feb02. Ref. ID: A-6E677F4. Accessed on 7/25/2019; Available Online at: https://dod.defense.gov/Portals/1/Documents/pubs/FY2019-Budget-Request-Overview-Book.pdf

9. Sarah N Pedigo (2016). “United States Interventions: Power Vacuums and the Rise of Extremist Groups.” Master of Arts (MA) Thesis, Sociology/Criminal Justice, Old Dominion University, DOI: 10.25777/86pc-ex82 Available Online at: https://digitalcommons.odu.edu/sociology_criminaljustice_etds/6

10. Zahra Aghamohammadi1 and Ali Omidi (2018). The Prospect of the United States and Saudi Arabia’s Relations In Light of the Khashoggi Murder. Journal of World Sociopolitical Studies, Vol. 2, No. 4, October 2018, Pages 605-632.

11. Congressional Research Service (2019). “The U.S. Export Control System and the Export Control Reform Initiative,” Updated April 5, 2019. R41916· VERSION 49.

12. Sebastian Kaempf (2019). “A relationship of mutual exploitation’: the evolving ties between the Pentagon, Hollywood, and the commercial gaming sector.” Journal of Social Identities, Journal for the Study of Race, Nation and Culture, 25:4, 542-558, DOI: 10.1080/13504630.2018.1514151.

13. Official Death Reports, Autopsies and Other Reports of the Davidian Dead. Accessed on 7/26/2019; Available Online at: http://www.holocausts.org/waco/death/reports/county-list.html

14. Timoty Lynch (2001). “No Confidence: An Unofficial Account of the Waco Incident”. Policy Analysis, No. 395, April 9, 2001, Pages 1-18.

15. Linder, Douglas (2007). The Oklahoma City Bombing and the Trial of Timothy McVeigh, University of Missouri at Kansas City – School of Law, Posted on Nov. 17, 2007. Available at SSRN: https://ssrn.com/abstract=1030565 or http://dx.doi.org/10.2139/ssrn.1030565.

16. Robbert Kappel (2015). “Global Power Shifts and Challenges for the Global Order.” German Institute of Global and Area Studies, Hamburg, Policy Paper 2/2015.

17. Saxon White Kessinger (1959). “Indispensable Man.” Available Online at: http://www.appleseeds.org/indispen-man_saxon.htm.

18. Hossein Razmjoo (1366 H.S.). “Modarres and His Principle Non-Equilibrium in Politics.” Meshkaat, The Center for Computerized Research in Islamic Sciences, Dr. Shariati College of Literature and Humanities. Original in Farsi, Translated by the author.

19. The Constitution of the Islamic Republic of Iran (English Version). Available Online at: https://www.wipo.int/edocs/lexdocs/laws/en/ir/ir001en.pdf

20. US Debt Clock. Accessed on 7/26/2019; Available Online at: https://www.usdebtclock.org/

21. Kimberly Amadeo (2019). “Who Owns the US National Debt? The Biggest Owner is You!” The Balance. Accessed 7/26/2019; Available Online at: https://www.thebalance.com/who-owns-the-u-s-national-debt-3306124

22. Muhammad Baqer Majlisi (1403 HQ). Translation, by the author, of a portion of Narration (Hadith):

ان لَم یَکُن لَکُم دینٌ و کُنتُم لاتَخافونَ المَعادَ فَکونوا اَحراراً فِی دُنیاکُم

from Bihar ul-Anwar, 2nd Edition, Vol. 45, Page 51.

23. Ingvild Borgen Gjerde, DNB Markets (2019). “Why China will not sell its US Treasuries.” The Note, Market Matters, 15.05.2019. DNB Markets, a division of DNB Bank ASA. DNB Bank ASA is a part of the DNB Group.

Is Democracy Consistent with Islam?

Global Research, February 16, 2019

Most people are under the impression that democracy and Islam are somehow incompatible. However, I don’t see any contradiction between democracy and Islam, as such. Although, I admit, there is some friction between Islam and liberalism.

When we say there is a contradiction between Islam and democracy, we make a category mistake which is a serious logical fallacy. There is a fundamental difference between democracy and liberalism. Democracy falls in the category of politics and governance, whereas liberalism falls in the category of culture. We must be precise about the definitions of terms that we employ in political science.

Democracy is simply a representative political system that ensures representation, accountability and the right of electorate to vote governments in and to vote governments out. In this sense, when we use the term democracy, we mean a multi-party, representative political system that confers legitimacy upon a government which comes to power through an election process which is a contest between more than one political parties in order to ensure that it is voluntary. Thus, democracy is nothing more than a multi-party, representative political system.

Some normative scientists, however, get carried away in their enthusiasm and ascribe meanings to technical terminology which are quite subjective and fallacious. Some will use the adjective liberal to describe the essence of democracy as liberal democracy while others will arbitrarily call it informed or enlightened democracy. In my opinion, the only correct adjective that can be used to describe the essence of democracy is representative democracy.

After settling on theoretical aspect, let us now apply these concepts to the reality of practical world, and particularly to the phenomena of nascent democratic movements of the Arab Spring. It’s a fact that the ground realities of the Arab and Islamic worlds fall well short of the ideal liberal democratic model of the developed Western world.

However, there is a lot to be optimistic about. When the Arab Spring revolutions occurred in Tunisia, Egypt, Bahrain and Yemen, and before the Arab Spring turned into an abysmal winter in Libya and Syria, some utopian dreamers were not too hopeful about the outcome of those movements.

Unlike the socialist revolutions of 1960s and 1970s, when the visionaries of yore used to have a magic wand of bringing about a fundamental structural change that would culminate into equitable distribution of wealth overnight, the neoliberal democratic movements of the present times are merely a step in the right direction that will usher the Arab and Islamic worlds into an era of relative peace and progress.

The Arab Spring movements are not led by the likes of Gamal Abdel Nasser, Zulfikar Ali Bhutto, Jawahar Lal Nehru and other such charismatic messiahs that socialist thinkers are so fond of. But these revolutions are the grassroots movements of a society in transition from an abject stagnant state toward a dynamic and representative future.

Let us be clear about one thing first and foremost: any government – whether democratic or autocratic – would follow the same economic model under the contemporary global political and economic dispensation. It’s a growth-based neoliberal model as opposed to an equality-based socialist model. It’s a fact that the developing, Third World economies with large populations and meager resources cannot be compared with the social democracies of Scandinavian countries where per capita incomes are more than $40,000.

A question would naturally arise that what would the Arab Spring movements accomplish if the resultant democratic governments would follow the same old neoliberal and growth-centered economic policies? It should be kept in mind here that democracy is not the best of systems because it is the most efficient system of governance. Top-down autocracies are more efficient than democracies.

But democracy is a representative political system. It brings about a grassroots social change. Enfranchisement, representation, transparency, accountability, checks and balances, rule of law and consequent institution-building, nation-building and consistent long term policies; political stability and social prosperity are the rewards of representative democracy.

Immanuel Kant sagaciously posited that moral autonomy produces moral responsibility and social maturity. This social axiom can also be applied to politics and governance. Political autonomy and self-governance engender political responsibility and social maturity.

A top-down political system is dependent on the artificial external force that keeps it going. The moment that external force is removed, the society reverts back to its previous state and the system collapses. But a grassroots and bottom-up political system evolves naturally and intrinsically. We must not expect from the Arab Spring movements to produce results immediately. Bear in mind that the evolution of the Western culture and politics happened over a course of many centuries.

More to the point, the superficially “socialist” Arab revolutions of 1960s and 1970s only mobilized the elite classes. Some working classes might have been involved, but the tone and tenor of those revolutions was elitist and that’s the reason why those revolutions failed to produce desirable long-term results. The Arab Spring movements, by contrast, have mobilized the urban middle class of the Arab societies in the age of electronic media and information technology.

In the nutshell, if the Arab Spring movements are not about radical redistribution of wealth, or about creating a liberal utopia in the Middle East overnight, what is the goal of these movements then? Let me try to explain the objectives of the Arab Spring movements by way of an allegory.

Democracy is like a school and people are like children. We only have two choices: one, to keep people under paternalistic dictatorships; two, to admit them in the school of representative democracy and let them experience democracy as a lived reality rather than some stale and sterile theory. The first option will only breed stunted bigots, but the second option will engender an educated human resource that doesn’t just consume resources but also creates new resources.

Finally, I would like to clarify that the militant phenomena in Libya and Syria has been distinct and separate from the political and democratic phenomena of the Arab Spring movements as in Tunisia, Egypt, Bahrain and Yemen.

A question arises that when political movements for enfranchisement turn violent, do their objectives cease to be legitimate? No, the objectives remain the same, but from a pacifist standpoint, we ought to make a distinction between political movements for democratic reforms, to which we should lend our moral support; and the militant phenomena, which must be avoided at any cost due to immense human suffering that proxy wars and military interventions anywhere in the world inevitably entail.

In legal jurisprudence, a distinction is generally drawn between lawful and unlawful assembly. It is the inalienable right of the people to peacefully assemble to press their demands for political reform. But the moment such protests become militarized and violent, they cease to be lawful.

Expecting from heavily armed militants, as in Libya and Syria, who have been described by the Western mainstream media as “moderate rebels,” to bring about political reform and positive social change is not only naïve but is bordering on insanity.*

Note to readers: please click the share buttons below. Forward this article to your email lists. Crosspost on your blog site, internet forums. etc.

Nauman Sadiq is an Islamabad-based attorney, columnist and geopolitical analyst focused on the politics of Af-Pak and Middle East regions, neocolonialism and petro-imperialism. He is a frequent contributor to Global Research.

Featured image is from Kodak Agfa

Imran Khan Has Successfully Exposed Liberalism as Pakistan’s Greatest Enemy

America’s Establishment – the military-industrial complex

During his final address as President of the United States of America, General Dwight D. Eisenhower warned of the development of a military-industrial complex in the following way:

“This conjunction of an immense military establishment and a large arms industry is new in the American experience. The total influence — economic, political, even spiritual — is felt in every city, every State house, every office of the Federal government.

We recognise the imperative need for this development. Yet we must not fail to comprehend its grave implications. Our toil, resources and livelihood are all involved; so is the very structure of our society. In the councils of government, we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the military industrial complex. The potential for the disastrous rise of misplaced power exists and will persist. We must never let the weight of this combination endanger our liberties or democratic processes. We should take nothing for granted.

Only an alert and knowledgeable citizenry can compel the proper meshing of the huge industrial and military machinery of defence with our peaceful methods and goals, so that security and liberty may prosper together”.

Since Eisenhower’s speech, the US military-industrial complex has become so influential that its policy making role in government is thought to exceed that of elected officials up to and including the head of state. As the country with the world’s most powerful military and strongest economy, this means that not only does the US military-industrial complex threaten democracy in the US but it threatens the peace and freedom of those in other nations whose governments may occasionally quarrel with Washington.

Against this background, it is both absurd and hypocritical for anti-patriotic forces within Pakistan to heap scorn on the young government of Imran Khan and his PTI party under the guise that they are “too close” to Pakistan’s military establishment. In the United States, it has proved to be impossible to even get close to power by promising a revision in the nation’s foreign policy while in Pakistan, PTI proved that a party with a clearly reformist approach to foreign policy making can not only win but in many cases obliterate the vote of the old legacy parties as well as fringe extremist parties.

It is in fact true that Pakistan has a long history of open conflict between civilian governments and what is widely called The Establishment – the military. In July of this year however, a peaceful democratic election signifying only the second ever peaceful transition of power in Pakistan’s history has signalled the early stages of a shift from a policy of confrontation between the Establishment and government to one of cooperation. Before going further, it must be noted that while conflict between the military and elected government is a phenomenon that the international media tends to universally associate with Pakistan, such conflicts transpire in multiple nations with different histories and societal issues.

Turkey

Modern Turkey has a long history of civilian governments in open conflict with the military. In spite of reforms early during Erdogan’s time as Prime Minister to harmonise the relationship between the Turkish Army and elected government, the apogee of conflict between the military and government in Turkey occurred as recently as 2016 when elements of the Fethullah Terror Organisation infiltrated the Army and led an illegal coup against President Erdogan. The result has been an intensified effort by Erdogan and the civilian government to bring to justice those in the Army associated with all forms of anti-government activity. After his recent re-election under new constitutional regulations, Erdogan has made good on his pledge to make the army directly answerable to the president rather than operate as a body that was previously allowed to make public political pronouncements without conclusion with civilian factions.

Egypt

After the US backed de-stabilisation of Egypt in 2011, a Muslim Brotherhood government came to power in Cairo that was directly at odds with the military. In 2013, the military led an ouster of the Muslim Brotherhood’s leader Mohammad Morsi and put General Abdel Fattah el-Sisi in power who remains President to this day. While some called Sisi’s rise to power a coup, others point out the reckless incompetence, unpopularity and social extremism of Morsi and his followers. Egypt is clearly a country where mainstream forces all make reasonable arguments both for and against the Army’s strong influence on the country’s national political development.

Pakistan’s light at the end of many tunnels 

Therefore, while Turkey took decades to peacefully harmonise military-civilian government relations and while Egypt has yet to fully do so, Pakistan stands on the verge of peacefully achieving such harmonisation. Furthermore, this was largely accomplished through the ballot box and domestic diplomacy. This is not to imply that the incoming PTI led coalition government of Pakistan is “subservient” to the Army as some of PTI’s domestic detractors have said for obvious enough self-serving reasons. Neither is it to say that Fatima Bhutto (whose relations with a powerful Pakistani political family are minimised by the Guardian’s editors) is correct in stating that “Imran Khan is only a player in the circus run by Pakistan’s military” as she recently did in Britain’s ultra-liberal Guardian newspaper.

In reality, Pakistan is maturing into a state where both the military and civilian leaders are increasing cooperating for the benefit of the nation, just as is the case within all three major superpowers where open schisms between the military and government are largely unheard of. While all such moves in any nation are bound to have growing pains, the fact of the matter is that Pakistan’s leaders are embarking on a new era of national unity – something that is necessary in order to ensure peace and prosperity for future generations. Therefore, less open antagonism between the government and military in Pakistan should be welcomed rather than be subject to conspiracy theories and wild speculation disguised as analysis.

Pakistan has a real enemy within and it is not The Establishment 

With PTI is moving to modernise and harmonise the government’s relationship with the Establishment on a legal and win-win basis, Imran Khan’s transformation from opposition leader to statesman has laid bear the face of the true enemy within. In Pakistan, Imran Khan’s critics have sunk to new lows in their ever more frequent gossip column style criticism of the new Prime Minister. Before Imran has even settled into his new desk, his critics are already proclaiming the PTI led government a failure in a manner that only serves the foreign enemies of the Pakistani people and which in turns threatens the unity and survival of the state.

But while Imran Khan’s opponents continue to hurl stones within a glass house, they fail to realise that in shrieking about their own country’s supposed inferiority under the prying eyes of India, Afghanistan and The United States, they do not realise that when compared with other nations, Pakistan’s problems are not unique. To say otherwise is to fall into the trap of the colonial mentality which in the last election doomed the PML-N and PPP to electoral failure.

Liberal Pakistanis complain about the country’s blasphemy laws and the fact that PTI has no plans to change such laws. Meanwhile, such forces ignore the fact that in the countries of Europe and North America – countries which face a substantially low terrorist threat vis-a-vis Pakistan, legislators are hastily drafting new laws to censor criticism of just about any social trend ranging from feminism to sectarian politics. While Pakistani laws defend the country’s historical religious traditions, western governments are passing laws to protect the pagan gods of the west – the totemic ramparts of ultra-liberalism. Thus, Pakistan’s blasphemy laws should not be viewed in a vacuum and should certainly never be seen as more dangerous than the decrepit state of Indian society in which Muslims are being openly lynched with the support of members of the ruling political party simply for going about their daily business in peace. Until western hypocrisy and Indian mob rule are addressed, there is little point in growing hysterical over Pakistan’s blasphemy laws.

Liberal Pakistanis then complain about press freedom before realising that Pakistan actually has some of the freest political speech in the world.

In an age where US corporate media, European corporate and state media and the Indian government all look to clamp down on free speech, Pakistan remains a place whose levels of political free speech are staggeringly high. Whether on Urdu, English or provincial language media, Pakistanis can say almost anything they want about almost anyone they want and for the most part it is all done in relative peace.

When the PTI government announced a further step to free Pakistan’s already highly open media it was clear that existing trends will only improve under the leadership of Imran Khan While private media outlets have long had editorial freedoms, according to a recent statement from Pakistan’s Information Minister Chaudhary Fawad Hussain, now even state owned media will be given full editorial freedom.

As per vision of @ImranKhanPTI Ended political censorship on PTV, clear instructions issued for a complete editorial independence on PTV and Radio Pakistan, drastic changes ll be visible in Information Dept in coming 3 months Inshallah — Ch Fawad Hussain (@fawadchaudhry) August 21, 2018

This means that if fully realised, Pakistan’s private and state owned media will be more free to criticise the government than both private and state owned media outlets in many European countries where opposition views are increasingly shunned or derided as “fake”.

The real fight for Pakistan’s future 

Imran Khan has drawn the liberal werewolves out of their hiding places and has thus exposed the real enemies of social and economic progress in Pakistan to be liberal forces who see it fit to criticise every element of Pakistani society without cessation. Such people take perverse delight in blaming the Establishment for doing that which it does not do while summarily ignoring how the US military-industrial complex is vastly more powerful than Pakistan’s Establishment ever was. Likewise, Pakistan’s liberal fifth column somehow believe that Pakistan’s blasphemy laws are unusual while similar things either already exist or are being legally erected in the countries who join Pakistan’s home grown liberals in heaping scorn on a nation being antagonised both on its eastern and western borders.

What good is it to be on guard against terrorism from Afghanistan and India if Pakistan’s own liberal fifth column continues to scapegoat the nation itself for every problem under the sun. Pakistan does have problems and most of these problems are not unique to Pakistan. What is however unique is the agility with which supposed patriots of Pakistan do more for the country’s foreign enemies than the foreign enemies themselves could ever hope to achieve.

By increasing the amplification of these anti-national voices in so far as his presence seems to agitate them into fits of Pakistan hating hysteria, Imran Khan has already proved why he is in the best position to fight this enemy within and secure a better internal and external future for Pakistan.

By Adam Garrie
Source: Eurasia Future

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