Der jordanische Prinz Hassan richtet einen eindrucksvollen
Appell an die zivilisierte Welt, den Kampf gegen den Fanatismus des
„Islamischen Staates“ nicht auf der Basis von Rache zu führen, sondern
auf „einer Ethik menschlicher Solidarität“. Denn, so Hassan, „wahre
Sicherheit ist menschliche Sicherheit“. Der Kampf gegen die Urübel in
der Region – Armut, Ungerechtigkeit, Perspektivlosigkeit der Jugend –
die „unvermeidlichen Produkte post-kolonialen Schutts“ – sei
unerlässlich, um solchen Fanatikern wie dem „IS“ den Boden zu entziehen.
Der Intellektuelle und engagierte Humanist Prinz Hassan, 34
Jahre lang Kronprinz Jordaniens, Gründer zahlreicher jordanischer und
internationalen Institutionen und Initiativen, setzt sich seit
Jahrzehnten intensiv für die Verständigung der Religionen und Kulturen
ein, für den Aufbau einer „Kultur des Friedens“, die jene immer noch
dominierende „Kultur des Krieges“ in der Welt ersetzen soll. Wir geben
hier seinen Aufruf wieder:
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HRH Prince El Hassan bin Talal
We Must Fight ISIS by Advancing Ideologies of Human Solidarity
Posted: 02/11/2015 11:40 am EST Updated: 02/12/2015 3:00 pm EST in Huffington Post
AMMAN - The excruciating death of our pilot, Muath al-Kaseasbeh, at
the hands of Daesh/ISIS militants has rallied Jordanians and the world
at large. Much like "Je suis Charlie," "We are all Muath" as well. The
truth of these proclamations is evident but the mission to which they
call us is more intricate and transformative than the international
media portrays. For we Jordanians know more than most that progress in
fighting fanaticism does not come from exacting revenge on individuals.
To be sure, we will struggle against such evil, and we will win.
But the issue of our people, our neighbors and our friends being
targets of extremism is not a new phenomenon. From the heinous terrorist
bomb attacks on our hotels in Amman that claimed over 60 lives in 2005
to the recurring cycles of violence throughout the region that have
displaced millions of Palestinians, Egyptians, Iraqis and Syrians inside
our borders, Jordan has faced the consequences of asymmetric warfare
every decade. We understand that eradicating extremism, including this
latest evil that we see in Daesh (Islamic State) , requires that we
address socio-historical conditions that continue to marginalize and
demean Arab youth and their communities in West Asia, North Africa,
Europe and beyond.
The Jordanian government has recently made strong statements about
the scope of Jordan's retaliation with "just the beginning" of its
"multiple targets." Reminded of Rev. Martin Luther King, I speak now
"with all the humility that is appropriate to our limited vision" in
order to stress the importance of internationalism and making
connections across borders to see global struggles as our own. Our
approach to fighting such oppression must be founded on an ethic of
human solidarity that is broader than Jordan. This attack on multiple
targets must be made in conjunction with the support of network
intelligence gathering from Boko Haram to Raqqa and to a multitude of
universal targets. It is how we will learn to differentiate when we talk
to sleepers inside our region, through moral and not just military
re-armament.
At the core of these efforts is the patent truth that real security
is human security, one that takes a long-range view of human welfare
and addresses long-term issues of poverty and injustice and not only the
short-term causes of particular violent conflicts. For millions of
people, structural violence has become a fact of life; their suffering
-- the banality of their pain -- is the inevitable product of the
postcolonial debris with which nation states in our region continue to
grapple with to this day. That some, like Afghanistan and Iraq, have all
but failed, and others, like Syria, have succumbed to state violence
has eroded people's trust in states' capacity for social management.
When we read that some 3,000 so-called "European jihadists," or "war
tourists" as Paul Collier has aptly put it, have joined Daesh, we must
remember that it is this socio-political, and not a religious, vacuum
that groups like Daesh are filling with their platform of populist
hatred.
These state and social failures apply to Europe too. As Juan Cole,
Richard P. Mitchell Collegiate Professor of History at the University of
Michigan, recently commented in response to the Charlie Hebdo attacks,
"Al-Qaeda wants to mentally colonize French Muslims, but faces a wall of
disinterest. But if it can get non-Muslim French to be beastly to
ethnic Muslims on the grounds that they are Muslims, it can start
creating a common political identity around grievance against
discrimination." The sensationalist tendencies of our contemporary
global media have offered an ideal echo chamber for the warped and
corrupt ideologies of these militant groups.
We must better utilize this echo chamber to put forth convincing
ideologies that strengthen the possibility for human solidarity. The
European Neighborhood Policy, which attempts to tie the periphery to the
center, is a good attempt at governance, but it stops short. European
policymakers must comprehend that good neighborliness does not only take
place between countries, but also between communities. Inter-existence
with Muslims in European cities, but also with other groups such as
Ukrainians, is as important a practice of good governance and good
neighborliness as fostering good Eurasian relations. So the citizens of
Europe as well as of West Asia and North Africa, Arabs and non-Arabs,
followers of all faiths, must stand up and be counted.
An ethic of human solidarity, of humanitarianism, must take us both
beyond and in the midst of national allegiances in order to present a
convincing alternative to the nihilistic, but unfortunately uniting,
ideologies of radical and militant groups like Boko Haram, Daesh and
Ansar Bayt Al Maqdis. They are appealing to the millions of people who
have sunk into the depths of absolute deprivation precisely because they
traverse the national borders that they, victimized by structural
violence, hold responsible for their captivity into poverty and
injustice.
In Jordan, it means not forgetting about the alienated Syrian and
Jordanian children who have been rendered vulnerable. Human development,
specifically through long-term education plans and inclusive community
centers that seek to change attitudes, is the ultimate goal of our
national development. It is the ultimate goal of imaginative long-term
international policies that must help and include the desperate,
rejected and angry young men and women from the Parisian banlieues to
Raqqa, Syria.
This broader context for good neighborhood policies throws into
relief the very qualities of inter-existence, mutual obligation and a
reasonable level of tolerance whereby these borders are markers of our
respective cultural specificities but not hindrances to practices of
solidarity and reciprocity. Our problems are not new. The faces of the
unvirtuous who exploit these problems for remapping power and wealth do
change, but the root causes remain predictable. Hasn't the time arrived
for us to revive an inter-disciplinary and eco-social framework for a
world humanitarian order?
Inequalities that are incompatible with human dignity anywhere are
politically, socially and economically destabilizing everywhere. We need
to find out how people, the disenfranchised, think, and we must think
with them towards long-term solutions, in good times and in bad. Good
governance engages the needy -- those who see themselves as discarded by
society -- so that they can live with dignity and begin to see
themselves as integral to social order and stability. Regional
stabilization will only be achieved in the context of recognizing
security as humanitarian. That is the real war that we must struggle to
win in Jordan and the world at large.
ende
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