Western leaders must stop kissing the hands of Arab dictators

The topography of autocracy in the world today shows a marked concentration of brutal, despotic regimes in the Arab world. No Arab regime, whether monarchic or republican, can claim to be exempted from the pattern. While it wouldn’t be fair to blame the rise or longevity of those despotic regimes on the West, it would be blatantly unfair to deny the role played by various Western governments in aiding Arab tyrants, boosting their images and facilitating their robbery and abuse of their people.

A combination of internal factors such as poverty, poor educational infra-structure and prevalent paternalistic traditions have no doubt contributed to the emergence of tyranny as a recognizable structure in Arab societies, allowing those home-grown dictators to hold on to power for decades on end virtually unchallenged.

But Arab despots in fact survived and thrived under the guidance of western governments/leaders and with their blessings. Western leaders, on their part, seemed only too willing to oblige their autocratic counterparts and had surprisingly few qualms in displaying their partiality in public, often referring to them as staunch allies or forces of stability and of good. Most shocking of all, however, was the footage showing Berlusconi kissing the hand of Gaddafi. To dismiss this gesture as the momentary aberration of a man with questionable attitudes, to say the least, would be to misunderstand the symbiotic relationship between these despots and their Western allies, the bond between organisms that survive by feeding on each other.

Western leaders in fact have been kissing the hands of our brutal, blood-thirsty dictators, both literally and figuratively, for many decades now. As prime minister, Tony Blair accepted a Christmas holiday paid for by Mubarak in 2001, and more recently French Prime Minister Fillon also had a taste of lavish Egyptian hospitality. Did it occur to either of them that these holidays were actually sponsored by the citizens of a country where the minimum monthly wage was less than USD 50? This is hardly likely.

But paid holidays are perhaps only the icing on the cake of booties and we may yet to learn the full extent of this exchange of gifts, for how many spoonfuls of sugar were offered to make those unpalatable regimes go down? Equally disturbing is the complicity of various Western institutions with autocratic regimes, particularly academic establishments of the caliber of the London School of Economics which had no scruples in accepting a gift of 15 million pounds by the Libyan regime. Did the venerable establishment know that Gaddafi in one of his amazing speeches ranted against schools and universities as “a corrupt western invention” that he wanted to replace with some form of traditional home schooling? If such were his views of western academia, why on earth was he keen on securing a Ph.D. for his son from LSE? And why did LSE oblige?

Western governments have helped, and still continue to help, Arab despots to hold on to their power. Led by the US, they supplied Mubarak, as well as other Arab tyrants, with their arsenal of weapons, which included riot gear, tear gas and electric batons, although they must have been aware that these implements would be used against unarmed civilians. Particularly obnoxious is the supply of fancy, state-of-the-art torture gadgets that had been ingeniously invented to be used by security services against dissidents. Were all these part of the aid package that the US sent to Egypt? Had they been funded by American tax-payers? Are the American people informed about these deals? Why do Western governments which claim the high moral ground turn a blind eye to the brutal practices of their accomplices and strongmen? These are pressing questions that still need convincing answers.

In allowing their banks to become secret treasure boxes for Arab dictators, Western governments are also guilty of partnering with them in the theft of their people. By withholding information on the fortunes amassed by the Mubaraks and Gaddafis of the Arab world, they have made it possible for those rulers to operate with impunity, away from the gaze of their impoverished population.

The inevitable question is why western banks should accept to deposit huge funds which they know could not have come in a legitimate manner. According to Egyptian law, for example, a president should not engage in any form of business and should not make any financial gains out of his position. This in fact renders illegal all the wealth that he and his family have accumulated over his thirty years in power. This wealth is in fact the property of the Egyptian people. It should therefore be returned without fuss or mess, and without unnecessary legal wrangles that are only intended to confuse and divert attention.

I believe it is the moral responsibility of the countries where the personal fortunes of international heads of state have been deposited to disclose all their details. It is also their ethical duty to return all the money either stashed away in their banks or floating in their financial institutions. This should apply to unseated tyrants as well as to those whose seats are shaking at the moment. I realize of course that in the ruthless world of business where money and power are Siamese twins, such views will easily be dismissed as starry eyed, naïve and impossible to implement. But I am certain that the majority of the population of western nations would not approve of such shady collaborations if they were given the proper information.

Western governments must stop kissing the hands of dictators. If they did, there would not be any need to bomb those very dictators later. I hope that Western leaders realize that the transition from hand kissing to bombing is as absurd as it is morally outrageous. I sincerely hope that the free people of the world would stand and speak against the complicity between those magnificent despots and their western accomplices.

Killing of Pregnant Muslim Woman in German Court

Widespread Anger Among German Muslims and in Egypt and Arab World

Dr. Marwa Sherbini was three-months pregnant when she was murdered in court by her molester. Her murder has sparked off angry protests around the Muslim world.
For eight long minutes, the 28-year old German man of Russian origins continued to stab Marwa Sherbini. For eight long minutes, she suffered the stabs in full view of the panel of judges inside the Dresden courtroom. When the German police finally arrived on the scene, they shot her husband who was desperately trying to save her. The image of middle-easterners as potential terrorists, an image propagated by the media for years now, led them to the wrong conclusion that Elwy Okaz, genetic researcher at Max Planck Institute, must have been the perpetrator of the violence.

Marwa Sherbini’s Four-Year Old Son Watched his Mother Being Butchered

Four-year old Mustapha was witness to the massacre of his mother and the injury of his father. After the incident, he was left in the custody of German Authorities until his aunt arrived to take him home back to Egypt, suffering from severe shock. He will need rehabilitation to be able to cope with the trauma he experienced. In all probability, the tragedy will leave a permanent psychological scar on his whole life.

Marwa’s Body Arrived in Egypt

Marwa Sherbini probably never imagined that this was how she would return home after her years with her husband in Germany. Hosts of grieving mourners stood at 8pm on 5th July, 2009, as the body of the Egyptian pharmacist arrived at Cairo Airport. The dominant feeling was one of deep anger. Her funeral in her native city of Alexandria the following afternoon was marked by masses of people who probably never knew her. Among the mourners were young students from her old school, the EGC, who came to pay their last respects to her.

Media Silence Regarding the Murder of the Muslim Woman in the Courtroom

The official stand of the German authorities has been one of muted regret. European media in general, and German media in particular, gave the brutal attack no prominence at all, regarding it as an isolated incident and presenting the attacker as a man who is mentally disturbed. The question that immediately comes to mind is where Marwa Sherbini went wrong. She sought justice and had no doubt in her mind that she would get it. The cruel irony was that she was murdered in the very place that should have protected her and afforded her the highest degree of safety and justice. She trusted the propaganda that Europe was a place of freedom and equality for all, regardless of gender, race or religious persuasion. She did not realize that in Europe some human beings are more equal than others. She had paid for her misconception with her very life.

Racism and Xenophobia in Europe

A Veiled Egyptian Woman is Killed in a German Court by Fanatic

A 32-year old Egyptian pharmacist was stabbed to death inside a German Court on July 1^st, 2009, by a 28-year old German man of Russian origins. The killing raises questions and fears about the rising tide of ant-Muslim feelings in Europe.

Dr. Marwa Sherbini was a star pupil at her Alexandria School, El Nasr Girls’ College (EGC), one of the oldest and most prestigious educational establishments for girls in Alexandria. Her personality and academic achievements led to her selection as Head Girl of the school before she joined the Faculty of Pharmacy at Alexandria University, graduating in 2000 with flying colors. After she got married to Elwy Okaz, a researcher at the Max Planck Institute, she moved with him to Germany.

Marwa Takes her Son to Play in the Park

In a Dresden park, Marwa took her 3-year old son Mostapha to play. A German man, probably piqued by her headscarf, insulted her and called her a terrorist. She filed a case against him in German courts. When she won the case and the court fined him 750 Euros for having abused her, he appealed against the verdict.

Marwa Stands in Dresden Court to Give Evidence

As Marwa stood in court to give evidence, the man took out a knife and stabbed her 18 times. Present were her son and her husband, who ran to rescue her. But the assailant stabbed him 3 times. A German security officer in court shot the husband in the leg probably mistaking him for the assailant. The husband who lapsed into a coma was taken to hospital suffering from serious injuries to the stomach and liver.

Recalling Geert Wilders’s Anti-Islam Film

The killing of the Muslim woman raises many questions regarding inter-racial relationships and co-existence in Europe. It brings to mind the right-wing short film Fitna (2008) made by the Dutch politician Geert Wilders in which he launched a scathing attack against Islam, portraying it as a religion of violence that poses a serious threat to European life and values . The film displays a verse from the Quran beside images of the twin tower attack of 9/11. He ends his film with statistics indicating that Muslims’ rate of “breeding” will change the demographic structure of Europe in future. This is designed to instil fear in the hearts of Europeans regarding the growth of Muslim population in Europe. The message of hate seems to have cone to roost in this latest act of xenophobic aggression and it looks likely that violence against Muslims will continue.

النقــاب والعملية التعليمية

أثار حكم الاستئناف الأخير بتمكين المنقبات من الدخول إلى حرم الجامعة الأمريكية عدة تساؤلات في نفسي، وأعاد إلى ذهني صورة الطالبة الجالسة بنقابها داخل قاعة الدراسة في الجامعة .

وأنا لست هنا بصدد مناقشة النقاب من حيث حلاله أم حرامه (فأنا لا أدعي علماً في هذا المجال)، كما أنني لست بصدد مناقشة النقاب من وجهة نظر مجتمعية أو أمنية (فهذا أمر ينبغي دراسته دراسة مستفيضة منفصلة)، وإنما سأركز مناقشتي في العلاقة بين النقاب وعملية التعليم والتعلم، والتساؤل عما إذا كان النقاب يؤثر سلباً أم إيجاباً في نجاح العملية التعليمية التي هي أملنا الوحيد لرفع شأن هذه الأمة.

التساؤل الأول يتعلق بقدرة الطالبة على المنقبة على تحصيل الدرس بنفس درجة الكفاءة مثل الآخرين والأخريات من الطلاب. والحقيقة هي أننا لو نظرنا إلى التعليم بوصفه عملية تلقين خالصة أي بوصفها طريقاً ذا اتجاه واحد يمثل فيها الأستاذ وعاءً امتلأ علماً ومعرفة، وواجبه الأوحد يتلخص في سكب ذلك العلم في الآنية الصغيرة التي هي عقول طلابه، فإن الطالب لا يكون مطالباً سوى بالإصغاء الجيد وتسجيل الدرس ثم ترديده لاحقاً. في هذه الحالة لن يجد الأستاذ أية غضاضة في أن تكون جميع طالباته من المنقبات، حيث أنه لا يتوقع تفاعلاً أو استجابة من جانبهن، فإذا استمعت الطالبة إلى الدرس واستفادت منه فلا بأس، أما إذا شردت بذهنها ولم تصغ لكلمة واحدة فهذا شأنها، بل إن الأستاذ لن يهمه في هذه الحالة إذا كان يخاطب مقاعد خالية أو يتحدث عبر شبكة تليفزيونية كما يحدث في بعض البلدان العربية فالمطلوب منه فقط هو إلقاء المحاضرة أو بالأحرى "تسميعها".

وحيث أن ذلك النموذج قد ثبت فشله ولا يوجد نظام تعليمي فعال في الوقت الراهن يقر بفاعليته، هذا إلى جانب أن تراثنا التعليمي ذاته يقوم على أساس المجادلة والمناقشة والتفاعل، فإن العملية التعليمية ينبغي أن تقوم على مبدأ الأخذ والعطاء بين الأستاذ والطالب، وتنجح أو تفشل بقدر التفاعل بينهما. الأستاذ في هذه الحالة يعتمد اعتمادا تاماً تقريباً على قراءة واستقراء وجوه طلابه فيرى عليها السأم أو الغبطة أو اللامبالاة أو القلق أو الفهم أو الضياع أو الشرود، وفي كل حالة يستطيع مثل أي ممثل مسرحي متمرس أو إعلامي يظهر على الهواء مباشرة أن يبتكر أو يرتجل لكي يجذب اهتمامهم ويشد انتباههم ويعيدهم مرة أخرى إلى المنطقة المشتركة بينهما أو إلى الفكرة التي يحاول توصيلها إليهم.

كيف يستطيع الأستاذ إذن أن يتفاعل مع طلابه وأمامه سد منيع يغطي الوجه ومع كل الانفعالات الإنسانية التي تستطيع إرشاده إلى حقيقة مشاعر الطالبات؟ كيف يمكنه القيام بدوره وتحفيزهن على المشاركة والمناقشة والتعامل الإنساني المباشر غير متاح؟ إن وجوه الطلاب المؤشر الأساسي للأستاذ في التواصل مع طلابه، فإذا اختفى ذلك المؤشر فكيف يستطيع الاستمرار؟

التعلم ليس عملية سلبية تجلس فيها المتلقية بدون أن تعمل فكرها وتقدح ذهنها وتفكر بشكل منطقي في الآراء المعروضة عليها، ثم تحاور وتجادل وتعرض رأيها إذا كان مختلفاً، فذلك هو الطريق الأوحد للتعلم. الطلاب والطالبات ليسوا أجهزة تسجيل تدون كل صوت يصدر ثم تعيد تشغيله بدون أية إضافة أو مناقشة أو تعديل، فلو أن الإنسانية سارت على ذلك النحو لكنا ما نزال نعيش في الغابة. التعلم هو التمرد على الحاضر والكائن من أجل ابتكار الجديد. بدون تفاعل حقيقي بين الأستاذ وطلابه فإن العملية التعليمية تصبح مسرحية عبثية يلعب فيها الأستاذ والطلاب أدوراً هزلية بلا معنى ولا جدوى.

التساؤل الثاني كثيراً ما يلح علي كلما نظرت إلى الطالبة المنقبة داخل قاعة المحاضرات وفي الامتحانات التي تستمر عادة لساعات طويلة وهي تجاهد عبر طيات السواد التي تقف أمام عينيها لكي تقرأ أو تكتب، وهذا التساؤل يتعلق بتأثير حجب الإضاءة الطبيعية عن العينين لفترات طويلة على الإبصار أولاً ثم على وظائف المخ ثانياً. وأنا هنا لا أقرر إذا ما كان ذلك يعد أمراً سلبياً أم إيجابياً، فلربما طلع علينا من يؤكد أن أفضل شيء للعينين أثناء القراءة هو وجود ساتر أسود يحجب الإضاءة عنهما فتستريحان من الضوء المبهر (كما تفعل نظارات الشمس مثلاً)، أو أن حياتنا ستكون أجمل وأكثر بهجة إذا نحن شاهدنا العالم من وراء ستار أسود. ولكن كل ما أتمناه وأرجوه أن تجرى دراسات علمية موضوعية تدرس هذه العادة الاجتماعية من وجهة نظر طبية وصحية، وأقل ما يمكننا عمله كمجتمع مستنير يسعى لإعطاء شبابه أفضل الفرص وتهيئة أفضل الظروف لهم هو أن نجعلهم يدركون تبعات اختياراتهم بعد أن نوفر لهم كل المعلومات الصحيحة حول تأثير حجب الإضاءة لفترات طويلة على عيون الشابات وحتى يصبح أي داعية أو زوج يحث امرأة على تغمية عينيها مدركاً تماماً لنتائج هذا التحريض ويكون مسئولاً مسئولية أخلاقية عن ذلك أمام ذاته وأمام الله.

التساؤل الثالث يدور حول جودة الهواء داخل شرنقة النقاب، فكثيراً ما تساورني الشكوك أن المرأة التي تكتم أنفاسها وراء النقاب ربما كانت لا تتنفس هواءً طبيعياً نقياً، ويعلم الله أننا نعيش جميعنا في مدن هواؤها ملوث ولا نملك حيال ذلك شيئاً، فما بالك بحيز هوائي لا يزيد عن سنتيمترات صغيرة تستنشق فيه الفتاة/الطالبة الهواء نفسه؟ وما هو تأثير قلة الأوكسجين على صحة الفتاة أولا ثم على قدرتها على التحصيل ثانية؟ ومرة أخرى ربما أكون مخطئة في تقديري وربما يؤكد لي البعض أم الهواء خلف النقاب يمتلئ بأوكسجين رباني لا يعرفه أمثالنا من البشر. ولكنني أتمنى أن تجرى دراسات توضح مدى التلوث الهوائي – إذا كان كذلك فعلا- الناتج عن عدم تجدد الهواء. كما ينبغي دراسة تأثير الحرارة والعرق حلف النقاب على أداء الطالبة وقدرتها على الاستيعاب. وأنا أذكر في مناقشة مع إحدى المنقبات أنني تساءلت عن حرارة الملبس خاصة في مناخنا شديد الحرارة صيفاً فكانت إجابتها أن نار جهنم أشد وأكثر لهباً. والحقيقة أن هناك عملية من الترهيب غير المنظم الذي يسعى لإقناع السيدات في المجتمع عن طريق الخوف أكثر من أي شيء آخر بارتداء هذا الزى وربط تعذيب النفس بالغفران في الآخرة، والسؤال هو: هل أصبح تعذيب النفس قيمة إنسانية نسعى إليها جميعنا؟