المسألة المائية في العلاقات الدولية

سلام الربضي \ مؤلف وباحث في العلاقات الدولية

غني عن القول، إن موضوع المياه يشكل واحداً من أهم الموضوعات المعاصرة،إلى درجة الاعتقاد أن الحروب القادمة ستكون بالدرجة الأولى حروباً مائية. وبالنظر إلى تصورات المخاطر العالمية المستقبلية من حيث القدرة على التأثير، تصنف أزمات المياه على أنها الخطر الأكبر. ومما لا شك فيه أنهُ سيكون هنالك تأثير كبير للمسألة المائية في العلاقات الدولية من حيث:

1-       كيفية تغير أنماط القوة وارتباطها بالتفاعل بين الإنسان والبيئة؟

2-       كيفية المقاربة السياسية لتلك المتغيرات؟

3-      ماهية استراتيجيات الدول في علاقاتها الدولية؟

ومستقبلاً، سوف تطرح عدة جدليات حول الخطوات المطلوب تحقيقها على صعيد العلاقات الدولية لتحقيق الأمن الغائي ولتخفيف رقعة الفجوة المائية، على شاكلة:

-       هل تكون الخطوة الأولى لردم تلك الفجوة عبر التعاون على نقل التكنولوجيا؟ أم قد تلعب الأيدي الخفية في الأسواق التجارية لعبتها؟ أم أن أسواق المعرفة سوف تقف حاجزاً أمام ذلك؟ وأين الدول وسيادتها من ذلك؟ فهل ستدخل المسألة المائية في العلاقات الدولية من بوابة السياسة وتقف أمام حاجز الإقتصاد؟ أم تدخل من بوابة الإقتصاد وتقف أمام حاجز السياسة؟

-       وهل هنالك حاجة إلى صياغة استراتيجيات وبرامج أبحاث رسمية، لمعالجة تطور نسق الأمن المائي والأمن الغذائي السيادي؟. وهل يمكن القول أن هنالك نسق هو بمثابة مؤشر لما يمكن تسميته نسق الإنقسام الإيديولوجي البيئي المتزايد؟

وكثير هي الجدليات المائية الشائكة التي لا يمكنها تجاهل هذا النسق، وهذه عينة منها:

1-  جدلية نسق أخلاقيات التكنولوجيا الحيوية الزراعية والمائية: فما هي التكنولوجيا والتقنيات الواجب إستخدامها وهل هي متوافرة لدى جميع الدول وما أثارها على الإنسان والبيئة؟

2-   جدلية الأولويات الزراعية تماشياً وشح المياه:هل تكون لصالح الإنسان أم لصالح الحيوان؟

3-  جدلية اختيار نوعية المحاصيل هل ستخضع للبعد الإقتصادي الأكثر ربحاً أم سخضع للبعد السياسي الأمني كمحصول القمح؟ أم تخضع لواقع البعد المائي والبيئي الصرف؟

وبلا شك فإن هذه الجدليات في مقاربة المسألة المائية والتي تحمل في طياتها أبعاد مختلفة للمتغيرات العالمية المستجدة _على كافة المستويات التكنولوجية والاقتصادية والأمنية والسياسية والثقافية والبيئية_ والمرتبطة بالإستراتجيات الإنسانية ستفتح الآفاق أمام أنساق جديدة، في تفسير العلاقات الدولية بشقيها النظري والعملي. فنحن الأن في عصر الإنسان، الذي بلغت تأثيراته وضغوطاته على النطاق البيئي المائي، حد تحوله إلى قوة جيولوجية هائلة، ترمي بظلالها على العلاقات الدولية التي أصبحت أمام فضاء جديد. والمسألة المائية نموذج من ذلك الفضاء. 

فالهواجس المائية على صعيد السياسة ليست بالبسيطة، وتشكل وسطاً معقداً وهشاً. وفي خضم هذا الواقع الذي يعاني من مشكلة نقص مائي حاد، أصبح تقاسم مصادر المياه ضرورياً أكثر فأكثر،وصعباً بفعل تنوع الحاجات والاستخدامات واللاعبين. وبناء عليه، كثيرة هي الإشكاليات المستقبلية، المتعلقة بكيفية تعامل الدول مع هذه المسألة:

-       هل ستكون أزمة المياه المستقبلية بمثابة نموذج للصراع الحتمي أم تكون بمثابة نموذج لمرحلة جديدة من العلاقات الدولية قائمة على التعايش الحتمي؟وهل هناك من رؤية سياسية عالمية لكيفية التعامل مع الحتمية المائية؟

يبدو أنه قد آن الأوان لإدراك،أن التشابكات المائية والبيئية والسياسية والاقتصادية واسعة جداً، وجميعها في بوتقة واحدة. فالأمن المائي جزء لا يتجزأ من الأمن البشري بمفهومه الواسع. فالمسألة المائية هي نموذج لطبيعة الأنساق الجديدة في العلاقات الدولية المعاصرة. إنها أنساق عالمية تتبلور يوم بعد يوم. والثابت فيها أن الماء أصبح مورداً استراتيجياً: جيوسياسي وجيوإنساني.  

ولكن هل سوف يتسنى لنا إمكانية الغوص في أعماق هذه الأنساق العالمية الآتية، قبل أو بعد شرب كوباً من الماء النظيف؟ هذا إذا كنا بالفعل كنا قادرين من الحصول عليه؟  

عذراً ؟؟؟؟؟؟؟؟ لنتمهل قبل شرب هذا الكوب من الماء ولنتأكد من إنه لم يتعرض للتلوث من قبل مجموعة إرهابية؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟

Vital Area for Arab Women's Rights.

Salam al Rabadi \ researcher and author in international relations

If there is the desire of serious and sincere in Arab societies for the recognition of women's rights as one of the fundamental rights of the human being. this means that we must re-examine everything has to do with institutions: family, religion and culture based on the developments of intellectual and contemporary human. Which prompts us to try to think ethically in those rights. That need to be completely different vision From the past.

Where we can not recognize the many of these rights without some of the challenges that we face whether in relation to the concept of rights itself or in relation to some of the fundamental institutions such as family and religion.

Since many of those violations it remains its vital lies in family life. This therefore requires a firm subjecting each of the family and cultural thought (containing the religious dimension) to the process of self-criticism bold. Based on this we can approach this reality as such dialectical:

1- Is the logic and morality to justify violations of the rights of Arab women through recourse to cultural norms or religious?

2- How long women will be taken as evidence of the safety of cultural integration and moral?

3- What is the vital area of Arab women can overcome the system of tyranny and swirl control and help her to fly in the space of universal human equality?

It seems that Arab women have developed in the womb of the cycle of social forces: opposite and conflicting and competing. It is the definition of closed cultures in Arab societies is taken as the cultures retain traditional forms of femininity which is a violation of women's fundamental rights are commonplace and acceptable.

There is nothing new, in case we wanted to provide some facts and data about the bitter reality of Arab women. Of course, as they together with their children make up the vast majority of asylum cases in places where wars or conflicts or natural disasters.

The women also are the first victim of the prostitution trade which extends across the entire world. And their bodies remain wide open for experiments to increase birth control or to select it.  As increasing militarism so to speak or the so-called violence against women (domestic rape) and women in some of our communities continue to suffer from the practices of female genital mutilation. Not to mention the economic weakness and the lack of financial independence.

But it makes no sense and is deplorable accept some Arab women For those appearances, arguing that they have got used to such practices. Even a lot of our women do not know anything about the exploit.

When we try to evaluate those problematic hybrid and complex dialectic certainly we will face and severely brunt of the following questions:

1- Why are not linked to manhood when the Arab human only through the process of repression and oppression of Arab women?

2- Does anyone have the right -based on the principles of universal human rights- the approval of the violation of his humanity?

3- Do we need to try to devise a conclusion and implications of new beliefs from an ethical perspective humane?

4-  Is the vital area of ​​the guarantor of the rights of Arab women should stems mainly from a humanitarian moral legal system and not of the culture of patriarchal society?

Based on the above and in a language clear and unequivocal and absolute we have to think cautiously in terms of how we use such as women and femininity, identity and honor and manhood. Repression maximum real experienced by the Arab patriarchal society is the loss of human spiritual strength which may help them to fly in the sky of freedom and opportunity and appropriate choices and thus stop to determine what is best for Arab women and what they should do.

Vital Area for Arab Women's Rights.

Salam al Rabadi \ researcher and author in international relations.

If there is the desire of serious and sincere in Arab societies for the recognition of women's rights as one of the fundamental rights of the human being. this means that we must re-examine everything has to do with institutions: family, religion and culture based on the developments of intellectual and contemporary human. Which prompts us to try to think ethically in those rights. That need to be completely different vision From the past.

Where we can not recognize the many of these rights without some of the challenges that we face whether in relation to the concept of rights itself or in relation to some of the fundamental institutions such as family and religion.

Since many of those violations it remains its vital lies in family life. This therefore requires a firm subjecting each of the family and cultural thought (containing the religious dimension) to the process of self-criticism bold. Based on this we can approach this reality as such dialectical:

1- Is the logic and morality to justify violations of the rights of Arab women through recourse to cultural norms or religious?

2- How long women will be taken as evidence of the safety of cultural integration and moral?

3- What is the vital area of Arab women can overcome the system of tyranny and swirl control and help her to fly in the space of universal human equality?

It seems that Arab women have developed in the womb of the cycle of social forces: opposite and conflicting and competing. It is the definition of closed cultures in Arab societies is taken as the cultures retain traditional forms of femininity which is a violation of women's fundamental rights are commonplace and acceptable.

There is nothing new, in case we wanted to provide some facts and data about the bitter reality of Arab women. Of course, as they together with their children make up the vast majority of asylum cases in places where wars or conflicts or natural disasters.

The women also are the first victim of the prostitution trade which extends across the entire world. And their bodies remain wide open for experiments to increase birth control or to select it.  As increasing militarism so to speak or the so-called violence against women (domestic rape) and women in some of our communities continue to suffer from the practices of female genital mutilation. Not to mention the economic weakness and the lack of financial independence.

But it makes no sense and is deplorable accept some Arab women For those appearances, arguing that they have got used to such practices. Even a lot of our women do not know anything about the exploit.

When we try to evaluate those problematic hybrid and complex dialectic certainly we will face and severely brunt of the following questions:

1- Why are not linked to manhood when the Arab human only through the process of repression and oppression of Arab women?

2- Does anyone have the right -based on the principles of universal human rights- the approval of the violation of his humanity?

3- Do we need to try to devise a conclusion and implications of new beliefs from an ethical perspective humane?

4-  Is the vital area of ​​the guarantor of the rights of Arab women should stems mainly from a humanitarian moral legal system and not of the culture of patriarchal society?

Based on the above and in a language clear and unequivocal and absolute we have to think cautiously in terms of how we use such as women and femininity, identity and honor and manhood. Repression maximum real experienced by the Arab patriarchal society is the loss of human spiritual strength which may help them to fly in the sky of freedom and opportunity and appropriate choices and thus stop to determine what is best for Arab women and what they should do.

فخامة الرئيس الجنرال العماد ميشال عون: عئبال ال 100 يا رب

Majesty King Hussein bin Talal \ Jordan (1935-1999)

New Book By SALAM AL RABADI: The Environmental Issue in International Relations.

As Soon As

New Book 

By

SALAM AL RABADI

 The Environmental Issue  

in  

International Relations

Secularism and Arabs

Salam AL Rabadi 

Researcher and Author in International Relations

RUSSIAN INTERNATIONAL AFFAIRS COUNCIL

russiancouncil.ru/en/blogs/salam_alrabadi/?id_4=2983

National independences must remain divide geographically only. Not civilizational divide contains basic differences. And if there are lessons can be learned from historical developments in terms of the problematic relationship between religion and the state in the forefront of these lessons include:

1. Linking religion in the hands of the rulers: inevitably leads to the exploitation of religion for political purposes. This is our current reality.
2. If religion to overcome another religion: this means converting the second religion's followers to second-class citizens. therefore equality is not possible in such a framework.
3. Inside every religion there is a difference: especially if it were combined religious and secular power in the hands of a particular religious group. And therefore are talking here about system of government: Wahhabi, Alawite, Shia, Sunni, Maronite....
4. A political systems that combines state and religion: it has Does not prevent conflict between the leaders to take control of the state whether it's family or sect or class or  party or even the closest relatives.
5. Linking religion with politics: it means  freezes society and prevents development.  And turns religion to community element bombing.  And also to the reactionary political. because it is impossible to satisfy the followers of all religions or sects and boredom. In addition to owning a theological intellectual absolute truth both temporal and spiritual.

All those facts and lessons of complex and conflicting. It need to assess and interpret and analyze within  the Arab world. In this context, happened a lot of discussion and dialogue under headings and different names:

1. Arabism and Islam.
2. Islam and modernity.
3. Islam between the ego and the other.
4. Islam between the past and the future.
5. Islam between intellectual comfort and among various other ideas: nationalism, Christianism, liberalism, Marxism , technological, democracy, human rights ... 

And to this day  there is not a clear approach to this data. On the contrary there is in our Arab societies mixing in concepts and approaches in both what published and believed in the cultural field. Not to mention the intellectual confusion prevailing and dominant in all what practiced in politics. Today these trends are in the most severe crisis. Whether conflict : visible or invisible,silent or noisy.

Also whether it was ideological,military,security,cultural. A good example of this what ails Islamic sects currently from differences among themselves or within the Muslim community in general . Between moderate or fundamentalist or Muslims Brothers or liberal or state islamic (DAASH) or al-QAEDA...

But can not us ignore one of the most dominant intellectual turmoil in the present which is based on the problem of how to deal with the other. unfortunately more specifically other is not only  foreign non-Arab? but It also different ego (himself  Muslim) or Arab Christian citizen. As is currently the case in all of Yemen, Bahrain, Egypt, Syria, Iraq, Sudan, Lebanon,Saudi Arabia...

We are facing a reality all the barriers fell, and contacted people to each other. Where the cultures have become mixed and overlapping. As we now need more than ever in the Arab world and indeed the world to take of a shared human culture. It is not only Christianism or Islamic. And not  only Marxism or liberal. And not only spiritual or materialism. And also not only technological. But must be human culture and all humanity. So every or any attempt far from this vision is a desperate attempt and a waste of time and a waste of effort as is the case with the Arab nation at the present time.

It seems that all of those lessons that history teaches us or actually present do leave us only one way that is: the secular system, religious freedom and human dignity system. Based on the neutrality of religious authority, giving the religious freedom of the individual thus separation between religion and state. Because the separation of religion from politics very important for us . it is The truth that learned us the historical experiences and including Arab history.

And what we want more of experience : Al-Qaeda and Muslims Brothers and Islamic state in the Levant ( DAASH) to make sure the correctness of this option?

Gen Michel Aoun: President of the Lebanese Republic

Pronto: Nuevo Libro Por Salam AL Rabadi: La Cuestión del Medio Ambiente en las Relaciones Internacionales

 Pronto: Nuevo Libro 

Por Salam AL Rabadi

 La Cuestión del Medio Ambiente 

en 

las Relaciones Internacionales

2017

قريباً \ كتاب جديد للمؤلف والباحث سلام الربضي: المسألة البيئية في العلاقات الدولية

CERTIFICADO DE ASISTENCIA :

CERTIFICADO DE ASISTENCIA

D. SALAM AL RABADI

ha asistido al

 

 IV Conferencia de Mocidade Investigadora 

Universidad Santiago de Compostela \ Spain \ 2016

CERTIFICADO DE ASISTENCIA : D. SALAM AL RABADI

CERTIFICADO DE ASISTENCIA

D. SALAM AL RABADI

ha asistido al

 

 IV Conferencia de Mocidade Investigadora 

Universidad Santiago de Compostela \ Spain \ 2016

Poster: Future of Europe and Demographic Complexities

Poster_Future of Europe and Demographic Complexities

Future of Europe and Demographic Complexities

By Dr. Salam AL Rabadi 

The Clash of Civilizations: is a high-impact theory in the interpretation of geo-political conflicts. This 21st century theory claims that future conflicts will take place largely in cultural lines between countries and communities or within the same community.  This theory believes that immigration and multiculturalism will lead to the creation of new minorities and ethnicities. It will work to tear communities and nations.

It is likely to continue to cling to the idea or strategy that political boundaries should be compatible with the cultural borders internally and externally. Therefore, the European countries should be ready to deal with such crucial issues which have profound political implications. Which are closely linked with the path of the thorniest issues such as: Security, Immigration and Integration, Multiculturalism and Human rights, Demography and Welfare State.

Do we need to try new and different ways in how understand the future of Europe? Historically, the reality of the extinction of people’s culture and civilizations is not impossible. It could happen. That’s it historical constant? This fact must be taken into account when trying to address the issue: How for the first time the birth rate in the West has fallen below replacement level? Based on how to deal with the inter-relationships between each of the demography, politics, culture, economy, security and human rights we can put a set of strategic controversial questions:

A) Where are the limits of cultural demographic security? Can use multiculturalism policies in influential political activities able to fold European countries? Why the normative dimension is the main absentee when discussing multiculturalism issues in European countries?

B) Why do most academic studies focusing on economic analysis only when dealing with issues of migration and demography? Why there is not focusing on political vision? As well as the direct disregard of cultural analysis?

C) How will European leaders and elites face all of these challenges and crises?

It seems that traditional basis of sociology and political science (study of society and the state) are outdated. Because we live in a world without borders. This requires moving away from social or societal inertia. So the focus should be on the study of material and cultural movement. And develop a new social science: Science Beyond the Communities. Accordingly, there are methodological difficulties that we face in the demographic issue:

A) How can discuss and analyse a range of approaches and phenomena correlated significantly to some extent. Although it is methodologically it may serve different analytical purposes extends beyond the boundaries of academic philosophy?

B) The nature of the relationship between European Communities and immigrant communities reflects a new phenomenon adding a new dimension to the theoretical understanding of the process of social identity and making Anthropology in contact with law studies and political science and a controversy among the branches of scientific knowledge.

C) The boundary between what seen as the biological differences between the groups and cultural differences acquired are often blurry in practical terms.

Thus, demography problematics (since it contains a new threat to the European Union) can not be understood without the presence of a new kind of political analysis. As the crisis of demography and migration are becoming visible in many European societies, so that it became impossible to ignore those issues. And logically this demographic reality puts a lot of models and ideas in the case of the dialectic with what could be called: the demographic complexity. And this new route requires the adoption of a new vision to be more accommodated to developments at the local and global levels.

Remaining possibilities of optimism or pessimism are subject to the balance of interests between countries. But at the community level within Europe the results will depend on how to find solutions or explanation for the   following discrepancy. How can we adopt the principles of the free market economy to strengthen the welfare state and in contrast, at the political level, we want to stay in a closed club on the same culturally and nationally? And now often seen for immigrants in Europe as a source of threat (example: demonstrations against foreigners. as PEGIDA Movement). Seems to be on Europe find a new way to deal with immigrants. Before reaching the time maybe we wonder:

Who needs to merger: Immigrants or European people?