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Monday, February 21, 2011

Islamic Countries and Revolution

People of the Middle East had been living under the tyranny of secular and corrupt governments, which were all supported by the United States and other Western countries. People have experimented with most other forms of governance. Where these experiments have failed to deliver and simultaneously education has been infused with religion, the attraction of the only untried one has increased. This context left them recourse to only one political alternative: religious fundamentalism.

Arab economy is based on oil and knowledge is not valued term their. That is why there academic does not have cultural inquiry and only revolve around theological discussions. The most educated young Muslims have lost the capacity to question the false Islamic history and ideology dished to them in academics. An Islamic country with ethnic, sectarian and religious diversity becomes a issue to fear within the Mullah and Army. And the worse response for any catastrophe is : ‘If only ...... imposes true Islamic system, we’ll be able to get rid of the hypocrisies committed in its name.

Nationalism can flourish without democracy, but democracy cannot have its existence without nationalism. The West does not really fear the rise of a Muslim Brotherhood as an alternative to dictators, since that is a socio-political movement that can be contained in a crunch. It is worried about an explosion of governments that place the people’s interest above that of sectional regimes at home and their mentors abroad. It was this worry that prevented the West from intervening even when dictators looted their own nations.

Foreigners are often accused of "exploiting" suffering for profit or cheap publicity. It is not new that religious parties consider themselves to be the most competent judges in matters of their own suffering – if not in an artistic sense, than in a moral one. The problem in Islamic case is that , like any other religions, they do not like it when foreigners interfere with "their internal reform". The reluctance to admit that something is wrong with their religion  is completely missing.Same nationalistic dare speak up against the  many gross acts of violence and injustice that take place in its heartland.

How long could Islamic world go on loudly supporting the rising and rhetorical tide of anti-Americanism while at the same time be the first to stand the long queues outside American and European visa offices? It’s a vicious cycle that denies us the patience and logic to reflect upon internal mistakes instead of always being on the look out for ‘corrupt Muslims’, ‘heretics’, foreign agents and media-made punching bags to blame for economic miseries, political chaos and moral confusion on.

1- What can Egypt and Tunisia teach us?: The protests in Tunisia and Egypt have won the first of what will have to be many victories. Mubarak and Ben Ali have fled and dictators have fallen to people’s uprisings – the street and the public square have, at least for the moment, reclaimed their voice from the boulevards and corridors of power.

2- On May 13, 2010 Iranian journalist and dissident Akbar Ganji received the CATO Institute’s Milton Friedman Prize for Advancing Liberty. Upon accepting the award, he discussed his ideas about Iranian democracy, liberty, and U.S. policy in the Middle East.

3- The blocked elite- The problem with most middle-class political movements is that they know whom they don’t want, but rarely do they know what they want.

4-Is there a revolution underway in Egypt? by Daniel Little: Is what is going on in Egypt today a "revolution"? What about Tunisia? And how about the Georgian "Rose" Revolution (2003) or the Philippine Yellow Revolution of 1986? Do these social and political conflicts and outcomes add up to a "revolution" in those societies? Are they analogous in any way to other revolutions in the post-World War II period -- e.g. Cuba, Nicaragua, Zimbabwe?

5-Pakistan after the Arab Insurrections By Anjum Altaf : What do the recent events in Tunisia and Egypt portend for Pakistan? The question is on many minds. One approach to attempting an answer might be to try and infer it from below by investigating the morphology of Pakistani society and noting any significant similarities and differences in the process.

People don't propose for the alternative or recognize the diversity within Islam; Deobandi, Barelvi, Ahemdi, Bahia or Shia has different interpretations of Islam. In the end we have to finally accept (on an official level) that we live in a land of manifold ethnicities and multiple interpretations of Islam.  Neuroscientist and best selling author Sam Harris has openly criticized the term Islamophobia in an article stating :
There is no such thing as Islamophobia. Bigotry and racism exist, of course—and they are evils that all well-intentioned people must oppose. And prejudice against Muslims or Arabs, purely because of the accident of their birth, is despicable. But like all religions, Islam is a system of ideas and practices. And it is not a form of bigotry or racism to observe that the specific tenets of the faith pose a special threat to civil society. Nor is it a sign of intolerance to notice when people are simply not being honest about what they and their co-religionists believe.

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