March by people of faith, civil society groups and communities impacted by climate change in Rome on Jun. 28 to express gratitude to Pope Francis for the release of his Laudato Si encyclical on the environment. Photo credit: Hoda Baraka/350.org

By Sean Buchanan
ROME, Jun 28 2015 (IPS)

People of faith, civil society groups, and communities affected by climate change marched together in Rome Sunday Jun. 28 to express gratitude to Pope Francis for the release of his Laudato Si encyclical on the environment, and call for bolder climate action by world leaders.

Under the banner of ‘One Earth One Family’, the march brought together Catholics and other Christians, followers of non-Christian faiths, environmentalists and people of goodwill. The march ended in St. Peter’s Square in time for the Pope’s weekly Angelus and blessing.“The truth of the matter is that all of humanity needs to stand united in addressing the crisis of our times. Climate change is an issue for everyone with a moral conscience” – Arianne Kassman, climate activist from Papua New Guinea

The celebratory march was animated by a musical band, a climate choir and colourful public artwork designed by artists from Italy and other countries, whose work played a major role in the People’s Climate March in New York City in September last year.

“As we stand at this critical juncture in addressing the climate crisis, we are particularly grateful to the Pope for releasing this encyclical as an awakening for the world to understand how climate change impacts people across all regions,” said Arianne Kassman, a climate activist from Papua New Guinea who took part in march to speak about the reality of climate change in the Pacific.

“The truth of the matter is that all of humanity needs to stand united in addressing the crisis of our times. Climate change is an issue for everyone with a moral conscience,” she added.

Among the messages relayed to the Pope during the march was a request to make fossil fuel divestment part of his moral message in the urgent need to address the climate crisis.

“The fossil fuel divestment campaign is hinged on the same moral premise communicated by Pope Francis in his encyclical,” said Father Edwin Gariguez, Executive Secretary of Caritas Philippines.

“The campaign serves to highlight the immorality of investing in the source of the climate injustice we currently experience. This is why we hope that moving forward and building on this powerful message, Pope Francis can make fossil fuel divestment a part of his moral argument for urgent climate action.”

A petition urging Pope Francis to rid the Vatican of investments in fossil fuels has already gathered tens of thousands of signatures.

Over recent months, dozens of religious institutions have divested from coal, oil and gas companies or endorsed the effort, including the World Council of Churches, representing half a billion Christians in 150 countries.

In May 2015, the Church of England announced it had sold 12 million pounds in thermal coal and tar sands and just this week the Lutheran World Federation (LWF) announced that it will exclude fossil fuel companies from its investments and call on its member churches with 72 million members to do likewise.

More than 220 institutions have commitments to divest from fossil fuels, with faith institutions making up the biggest segment.

As world leaders prepare to meet in Paris later this year for U.N. climate talks, the growing divestment movement will continue to fuel the ethical and economic revolution needed to prevent catastrophic climate change and growing inequality, a key message from Pope Francis’ encyclical.

“The clear path required to address the climate crisis is one that breaks humanity free from the current stranglehold of fossil fuels on our lives and the planet,” said Hoda Baraka, Global Communications Manager for 350.org, one of the organisers of the march.

“This encyclical reinforces the tectonic shift that is happening – we simply cannot continue to treat the Earth as a tool for exploitation.”

Edited by Phil Harris    

By Roberto Savio
ROME, Oct 22 2014 (IPS)

The new European Commission looks more like an experiment in balancing opposite forces than an institution that is run by some kind of governance. It will probably end up being paralysed by internal conflicts, which is the last thing it needs.

During the Commission presided over by José Manuel Barroso (2004-2014), Europe has become more and more marginal in the international arena, bogged down by the internal division between the North and the South of Europe.

Roberto Savio

We are going back to a new Thirty Years’ War – which took place nearly five centuries ago – between Catholics and Protestants. Catholics are considered profligate spenders, and there is a moral approach to economics from the Protestant side.

The Germans, for example, have transformed debt into a financial “sin”.  The large majority of Germans support the stern position of their government that fiscal sacrifice is the only way to salvation, and the looming economic slowdown will only strengthen that feeling. As a result, the handling of Europe’s internal governance crisis has largely pushed Europe to the side lines of the world.

It is a mystery why it is in the interests of Europe to push Russia into a structural alliance with China and, in such a fragile moment, inflict on itself losses of trade and investment with Russia which could reach 40 billion euro next year.“We are going back to a new Thirty Years’ War – which took place nearly five centuries ago – between Catholics and Protestants. Catholics are considered profligate spenders, and there is a moral approach to economics from the Protestant side.”

The latest issue of the prestigious Foreign Affairs magazine – the bible of the U.S. elite – carries a long and detailed article on “Why the Ukraine Crisis is the West’s Fault” by Chicago academic John J. Mearsheimer, who documents how the offer to Ukraine to join the North Atlantic Treaty Organisation (NATO) was the last of a number of hostile steps that pushed Russian President Vladimir Putin to stop a clear process of encroachment.

Mearsheimer wonders how all this was in the long term interests of the United States, beyond some small circles, and why Europe followed. But politics now has only a short-term horizon, and priorities are becoming conditioned by that approach.

A good example is how European states (with the exception of the Nordic states), have been slashing their international cooperation budgets. Not only have Spain, Italy and Portugal – and of course Greece – practically eliminated their official development assistance (ODA) budgets, but France, Belgium and Austria have also been following suit. Meanwhile China has been investing heavily in Africa, Latin America and, of course, Asia where the term ‘cooperation’ would not be the most appropriate.

But the best example of Europe’s inability to be in sync with reality is the last cut in the Erasmus programme, which sends tens of thousands of students every year to another European country. Has it been overlooked that one million babies have been born to couples who met during their Erasmus scholarships, and that this programme is being cut at a moment when anti-Europe parties are sprouting everywhere?

In fact, education – and especially culture (and medical assistance) – are under a continuous reduction in spending. As Giulio Tremonti, Finance Minister under Italian Prime Minister Silvio Berlusconi, famously said, “you don’t eat with culture”.

The per capita budget for culture in southern Europe is now one-seventh that of northern Europe. Italy, which according to UNESCO holds 50 percent of Europe’s cultural heritage, has just decided in its latest budget to open up 100 jobs in the archaeological field with a gross monthly salary of 430 euro. In today’s market, this is half what a maid receives for 20 hours of work a week.

Italian politicians do not say so explicitly, but they believe that there is already such rich heritage that there is no need for further investment and, anyhow, the tourists continue to arrive. The budget for all Italian museums is close to the budget of the New York Metropolitan Museum … in the real world, this is like somebody who wants to live by showing the mummified body of his great grandmother for the price of a ticket!

It can be said that, in a moment of crisis, the budget for culture can be frozen because there are more urgent needs. But no need is more urgent than to keep Europe running in the international competition in order to ensure a future for its citizens. And yet, the budget for research and development, which is essential for staying in the race, is also being cut year by year.

Let us look at the situation since 2009. Spain has reduced investment in R&D by 40 percent, which has led to a 40 percent cut in financing for projects and a 30 percent cut in human resources. Italian universities have witnessed a total cut of 20 percent in spending which has meant a reduction of 80 percent in hiring and 100% in projects, while 40 percent of PhD courses have disappeared.

France has cut hiring in centres of research by 25 percent and in universities by 20 percent. Less than 10 percent of demand for projects receives financing because funds are no longer available.

Greece has cut budget for centres of research and universities by 50 percent since 2011, and has frozen the hiring of any new researchers.

In the same period in Portugal, universities and research centres have suffered a cut of 50 percent, the number of scholarships for PhDs has been cut by 40 percent and post-doctoral courses by 65 percent.

It is important to recall that the Lisbon Strategy, the action programme for jobs and growth adopted in 2000,  aimed to  make the European Union “the most competitive and dynamic knowledge-based economy in the world, capable of sustainable economic growth with more and better jobs and greater social cohesion” by 2010. Not only were most of its objectives not achieved in 2010, but Europe continues to slide backwards. The Lisbon Strategy had set 3 percent of GNP for R&D, but southern Europe is now below 1.5 percent.

A notable exception is the United Kingdom. The current government, which works in strong synchronicity with the City and its industrial constituency, has funded a 6 billion euro “Innovation and Research Strategy for Growth” plan to the applause of the private sector.

China is steadily increasing steadily its R&D budget, which is now 3 percent (what the Lisbon Strategy had set for Europe), but it aims to reach 6 percent of GNP by 2020 and, in just seven years, China has become the largest producer of solar energy, bankrupting several U.S. and European companies.

Is cutting Europe’s future in international competition really in the interests of Germany? Or it is that politics are losing the view of the forest while they discuss how many trees to cut, to reach a compromise between the Catholics and the Protestants?

We are now making of economics a moral science, which makes of Europe an unusual world. (END/IPS COLUMNIST SERVICE)

(Edited by Phil Harris)

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By Farhang Jahanpour
OXFORD, Sep 24 2014 (IPS)

When, all of a sudden, ISIS (Islamic State in Iraq and Syria) emerged on the scene and in a matter of days occupied large swathes of mainly Sunni-inhabited parts of Iraq and Syria, including Iraq’s second city Mosul and Tikrit, birthplace of Saddam Hussein, and called itself the Islamic State, many people, not least Western politicians and intelligence services, were taken by surprise.

Farhang Jahanpour

Unlike in the Western world, religion still plays a dominant role in people’s lives in the Middle East region. When talking about Sunni and Shia divisions we should not be thinking of the differences between Catholics and Protestants in the contemporary West, but should throw our mind back to Europe’s wars of religion (1524-1648) that proved to be among the most vicious and deadly wars in history.

Just as the Hundred Years’ War in Europe was not based only on religion, the Sunni-Shia conflicts in the Middle East too have diverse causes, but are often intensified by religious differences. At least, various groups use religion as an excuse and as a rallying call to mobilise their forces against their opponents.

Ever since U.S. encouragement of Saudi and Pakistani authorities to organise and use jihadi fighters following the Soviet invasion of Afghanistan in 1979, to the rise of Al Qaeda and the terrorist attacks on Sep. 11, 2001, followed by the invasion of Afghanistan in 2001 and Iraq in 2003, and military involvement in Pakistan, Yemen, Somalia, Libya, Syria and elsewhere, it seems that the United States has had the reverse effect of the Midas touch, in the sense that whichever crisis the United States has touched has turned to dust.“Now, with the rise of ISIS and other terrorist organisations, the entire Middle East is on fire. It would be the height of folly to dismiss or underestimate this movement as a local uprising that will disappear by itself, and to ignore its appeal to a large number of marginalised and disillusioned Sunni militants”

Now, with the rise of ISIS and other terrorist organisations, the entire Middle East is on fire. It would be the height of folly to dismiss or underestimate this movement as a local uprising that will disappear by itself, and to ignore its appeal to a large number of marginalised and disillusioned Sunni militants.

In view of its ideology, fanaticism, ruthlessness, the territories that it has already occupied, and its regional and perhaps even global ambitions, ISIS can be regarded as the greatest threat since the Second World War and one that could change the map of the Middle East and the post-First World War geography of the entire region, and challenge Western interests in the Persian Gulf and beyond.

When Islam appeared in the deserts of Arabia some 1400 years ago, with an uncompromising message of monotheism and the slogan “There is no god but Allah, and Muhammad is the Prophet of God”, it changed the plight of the Arabs in the Arabian Peninsula and formed a religion and a civilisation that even now claims upward of 1.5 billion adherents in all parts of the world, and forms the majority faith in 57 countries that are members of the Islamic Cooperation Organization.

Contrary to many previous prophets who did not see the success of their mission during their own lifetime, in the case of Islam not only did Muhammad manage to unite the Arabs in the name of Islam in the entire Arabian Peninsula, but he even managed to form a state and ruled over the converted Muslims both as their prophet and ruler. The creation of the Islamic umma or community during Muhammad’s lifetime in Medina and later on in the whole of Arabia is a unique occurrence in the history of religion.

Consequently, while most religions look forward to an ideal state or to the “Kingdom of God” as a future aspiration, Muslims look back at the period of Muhammad’s rule in Arabia as the ideal state. Therefore, what a pious Muslim wishes to do is to look back at the life and teachings of the Prophet, and especially his rule in Arabia, and take it as the highest standard of an ideal religious government.

This is why the Salafis, namely those who turn to salaf or the early fathers and ancestors, have always proved so attractive to many fundamentalist Muslims. Being a Salafi is a call to Muslims to reject the modern world and to follow the example of the Prophet and the early caliphs.

When, in 1516-17, the armies of Ottoman Sultan Selim I captured Syria, Palestine, Egypt and Muslim holy places in Arabia, the sultan assumed the title of caliph, and therefore the Ottoman Empire was also regarded a Sunni caliphate.

Although not all Muslims, especially many Arabs, recognise Ottoman rule as a caliphate, the caliphate nevertheless continued in name until the fall of the Ottoman Empire after the First World War when the caliphate was officially abolished in 1922.

The fall of the last powerful Islamic empire was not only traumatic from a political and military point of view but, with the end of the caliphate, the Sunnis lost a unifying religious authority as well.

It is very difficult for many Westerners to understand the feeling of hurt and humiliation that many Sunni Muslims feel as the result of what they have suffered in the past century. To have an idea, they should imagine that a mighty Christian empire that had lasted for many centuries had fallen as the result of Muslim conquest and that, in addition to the loss of the empire, the papacy had also been abolished at the same time.

With the end of the caliphate, Sunni countries were left rudderless, to be divided among various foreign powers which imposed their economic, military and cultural domination, as well as their beliefs and their way of life, on them. The feeling of hurt and humiliation that many Muslims have felt since the fall of the Ottoman Empire, and the strong longing for its reinstatement, still continues.

To add insult to injury, before the collapse of the Ottoman Empire, Western powers, especially Great Britain, had promised the Arabs that if they would rise up against the Ottomans, after the war they would be allowed to form an Islamic caliphate in the area comprising all the Arab lands ruled by the Ottoman Empire.

Not only were these promises not fulfilled, but as part of the Sykes-Picot_Agreement on 16 May 1916, Britain and France secretly plotted to divide the Arab lands between them and they even promised Istanbul to Russia. Not only was a unified Arab caliphate not formed, but the Balfour_Declaration generously offered a part of Arab territory that Britain did not possess to the Zionists, to form a “national home for the Jewish people”.

In Winston Churchill’s words, Britain sold one piece of real estate (to which it had no claim in the first place) to two people at the same time.

The age of colonialism came to an end almost uniformly through military coups involving officers who had the ability to fight against foreign occupation. From the campaigns of Kemal Ataturk in Turkey, to the rise of Reza Khan in Iran, Gamal Abdel Nasser in Egypt, Muammar Gaddafi in Libya, the military coups in Iraq and Syria that later led to the establishment of the Baâthist governments of Hafiz al-Assad in Syria and Abd al-Karim Qasim, Abdul Salam Arif and Saddam Hussein in Iraq, and so on, practically all Middle Eastern countries achieved their independence as the result of military coups.

While the new military leaders managed to establish some order through the barrel of the gun, they were completely ignorant of the historical, religious and cultural backgrounds of their nations and totally alien to any concept of democracy and human rights.

In the absence of any civil society, democratic traditions and social freedom, the only path that was open to the masses that wished to mobilise against the rule of their military dictators was to turn to religion and use the mosques as their headquarters.

The rise of religious movements, such as the Muslim Brotherhood in Egypt, Ennahda Movement in Tunisia, FIS in Algeria and Al-Dawah in Iraq, were seen as a major threat by the military rulers and were ruthlessly suppressed.

The main tragedy of modern Middle Eastern regimes has been that they have been unable not only to involve the Islamist movements in government, but they have even failed to involve them in the society in any meaningful way.

This is why after repeated defeats, divisions and humiliation, there has always been a longing among militant Sunni Muslims, especially Arabs whose countries were artificially divided and dominated by Western colonialism and later by military dictators, for the revival of the caliphate. Even mere utterance of ‘Islamic caliphate’ brings a burst of adrenaline to many secular Sunnis.

The failure of military dictatorships and the marginalisation and even the elimination of religiously-oriented groups have led to the rise of vicious extremism and terrorism. The terrorist group ISIS is making use of this situation and is basing its appeal on the reinstatement of the caliphate. (END/IPS COLUMNIST SERVICE)

(Edited by Phil Harris)

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