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Silent societies, societies made up of an ethnic / dynastic, religious, linguistic and cultural identity necessarily carry an isolationist and exclusive perception; It doesn’t matter how you try to appear – from behind – the openness and acceptance of others. It is true that it remains better – in most of its conditions – than the societies that are, but it adds / increases the pride and esteem of this identity unity, and works on it to strengthen, affirm and define it. to come up. However, the trait of isolation governs these and those in all cases, even if the latter category is the furthest from the cure of diseases of racism, intolerance and exclusion.
Even the constitutionally and legally written system cannot penetrate this closed-mindedness which is self-propelled by mono-identity. Whatever the degree of its openness and assimilation to others, the material reality represented by the identical / identical components of society, lacking in diversity and difference, is what will reign over the “reality of the situation” and will leapfrog. over systems and laws in the end. This is perhaps the clearest manifestation of extremist eastern democracies which, despite their democratic appearance, have a special flavor that cannot eliminate the reality of democracy as a pacifist management mechanism. But it does not give it one of its most important vital dimensions, in terms of being / democracy, a mechanism of openness, acceptance of the other and equitable sharing of the equity of opportunities. available. Rather, she was strongly denying the pressure of the components of reality in this dimension. It shows a democracy that does not vibrate with the human vision which is the very essence of democratic motivation.
For example, you find Japan, which is the most advanced, richest, and oldest country in the Far East in modernization, as a closed society; Although it is a democratic country in terms of the form of the political system. This country is the model of progress, modernization and organization in the perception of many, its democracy is not democratic! Its democracy is almost of a special kind, which lacks vital change, diversity, difference and realism; More Japanese society itself loses the richness of identity diversity. Therefore, you will not find in the political-administrative training of Japan (neither in important positions, nor in party membership), any individual belonging to other ethnicities, you will not find a person of European origin. , African, Indian or Arab in the post of Minister, Undersecretary or Director General … etc, you will not find an immigrant who finds the doors of society open for him to live, belong and realize hopes; As is the case in Western societies which have long possessed the richness of diversity.
Ethnic / ethnic differences, religious and sectarian differences, as well as linguistic and cultural differences … etc. Diversity models are a societal asset. The company does not give the possibility to take advantage of all these diversities, even using them only as communication channels, but it is also rich in logic that it carries. That is, making openness and pluralism, then tolerance and acceptance of the other (accepting them as an integral part of the ego and not as another), a reality of the situation, not a cultural hypothesis, nor a system project drawing recognition. Many obstacles and obstacles await the application, and test it from its beginnings as a hypothesis until its application in practice.
Arab societies, since Antiquity, have benefited from many identities. Diversity in the Middle East region in general is almost its origin; Because it is a region of overlapping and accumulating civilizations, a region of mutant / changing cultures and a region of competing religions; It is also a staging area for many invasions and migrations throughout history; Where the geographic location is the crossroads between the most important human geographic spaces of the ancient world.
The Arab world, and despite the attempt by many to mark it as “Arab”, and although it is Arab in culture in general, it is a world filled with many races that do not belong to the Arab race. / Arab race. The Arabs have a race, and it is they who monopolized the place at the level of the denomination, as there are: the Kurds, the Berbers / Berbers, the Armenians, the Circassians, the Negroes, the Nuba, the Baloch, the Turkmens, the Syriacs … etc. And some of these races are not emergent, nor intrusive, but rather they are original, and the old man’s foot on this earth, they are rather in many regions older than the Arab presence of thousands of years, and in some of them are at the origin, they are the owner of the place, while the Arab is the transient one day with the caravans of glorious Arab colonialism.
Moreover, this Arab world is marked by an authentic religious and sectarian diversity, which can intersect with this ethnic diversity and be independent from it; In complex overlaps that are difficult to count. Of course, the Arab world is not an entirely Islamic world, neither historical nor real. Although many try to treat him as an Islamic scholar with a single religious identity, as if non-Muslims are a few hundred or a few thousand, or as if it is a temporary emergency existence, if at all ; They will quickly leave at the closest opportunity to a country, which is their first country, their country of origin. In other words, as if they were not – in the majority of them – an original existence even before the existence of Islam!
It is true that Muslims, with their various sects, sects and Sufi orders, are in the majority, but there are other religions that are strongly present, some numbering in the millions. There are Christians: Coptic Christians in Egypt are around ten million, which is the size of a large Arab country like Aden or Tunisia, and there are Christians in multiple / diverse sects. Since before Islam, in Syria, Lebanon, Iraq, Jordan and Sudan. In addition, there are Jews – with their many denominations – Sabians, Syriacs, Yazidis and pagans, as well as non-believers.
These “minorities” are not always, nor in all forms of division, a “minority”; They are not artificial minorities either; Many monolithic identity fanatics try to suggest this. These minorities are a solid reality, and they are not urgent, but original (with the exception of very few sects, like the Armenians who immigrated to the Levant and Iraq after the Ottoman massacres), and they are not essentially minorities, which means that their “minority” is not a necessary, permanent and clear characteristic, but it is – mainly – wavy within the limits of its intersection with the “majority”, which means that the attribute of a few and of the greater number is relative in most For example, are the Arabs as a dynasty in the majority in the Arab world? If they are in the majority, then there are Arab ethnicities / ethnicities, and at the same time Christians, are they classified here in the context of the “Arab majority”, or in the context of the “Christian minority”?
Even within the confines of the classification related to Qatar’s geography, the status of these identities changes from a “majority” to a “minority”, and vice versa. Christians, although they are a minority throughout the Arab world, except in Lebanon, for example, they are not a minority, and the Shiites are a minority in Egypt, but in Iraq they are the majority. The position occupied by minorities differs in terms of influence and hegemony, as the Alawis in Syria are a minority, but they have controlled power for over half a century, compared to a Sunni majority, and unlike the other minorities of Christians. , Druze and Ismailis, and what came from other sects.
The Arab world embraces an exceptional wealth in this area. But, unfortunately, all this richness, all this diversity that should have been a place of pride, pride and welcome, is not for the most part a place of pride, pride and welcome. Many – at the level of ruling regimes, at the level of legislators, at the level of thinkers, at the level of influential people in society, and at the level of the overwhelming majority of clerics – view this diversity with concern, many still watch at all. this diversity as a problem / as a problem / as a chronic crisis, As a negative condition that must be overcome, bypassed; Not by accepting and activating it positively, but by trying to frame and control it within the context of the monolithic identity which they believe should prevail at the ethnic / dynastic, religious and sectarian level. , at the linguistic level, and at the cultural level.
And if the issue of this “minority diversity” has not played its part in terms of serious and positive interaction with it since the beginning of the formation of Arab countries / states at the end of the First World War, that is to say a hundred years ago (on the contrary, it was – at best! – the object of neglect, neglect, blindness and marginalization. Deliberate), the issue has taken on a more tragic dimension with the spread of chaos and civil wars in certain Arab countries rich in this beautiful diversity of identities.
And if the Arab-Israeli conflict caused the immigration of Jews from Iraq and Egypt (and whom Egypt and Iraq lost so much), then chaos and civil war in Syria and Iraq have made the existence of these tested minorities a real threat. , direct and indirect, some of them were victims of murder and forced displacement, and some of them chose to migrate voluntarily out of fear and insecurity, because it was no longer insured; Neither self, nor property, nor freedoms; With the prevalence of hostility towards minorities and their transformation into easy targets for extremist groups; Even though the number of Christians in Iraq has declined – for example – to worrying figures (there are no reliable statistics, they are rather turbulent, but in general they confirm a sharp drop which can negate the active presence of Christians), which indicates more, that is, a pessimistic future for all these minorities in general. Which means threatening the richness of diversity and difference – and therefore; Opening – wholesale.
There is therefore a real danger, not only for these “minorities”, but also for the “majorities”, that is to say for the Arab world as a whole, represented by the silence of the Arab world on a single identity. , an identity, with which other identities disappear or diminish considerably. To the point of turning into margins that do not have the slightest degree of efficiency in the social, cultural and economic context. In the face of this danger, we must unite at all levels – cultural, religious and official / security – to ensure adequate protection (protection in the broadest sense: this makes security a reality, dignity is available and future is promising) for all these minorities who are an integral part of the human components of our Arab world and a source of wealth. Wealth in itself, and the richness of what its presence means from a realistic and practical affirmation of religious, sectarian, ethnic, linguistic and cultural openness.
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