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Shiite discourse in Alarac..ozmh state-building and bilateral unfairness and injustice
Alaa Hamid
Shiite discourse in Alarac..ozmh state-building and bilateral unfairness and injustice
Alaa Hamid
It expresses the concept of discourse about the relationship between knowledge and power , where the pattern is formed this pattern in office practices with their members through official institutions, and organizations that employ them "power"; in order toperpetuate its control over society. Change in 2003 , often making changes that accompanied the forces and social groups of the ruling with the power management deal for the duration of the crises that haveoccurred since the change until today; what made these forces pushed towards theformation of management authority model, both including exposure of speech or by exerting actions.
Work to understand the power management model requires us to analyze what is produced by these forces and groups, discourse which Ochehrth through social and economic demands reveals to us that the wording ofher speech affected by two factors main pillars: political struggle history with power, and understanding of thehistorical and social presence in Iraq.
in one of the previous meetings with Al - Arabiya asked Mr. Massoud Barzani: How would you describe thesituation in Iraq? He replied: "Everyone is afraid; Shiites are afraid of a return to the past, and Sunnis areafraid of the future , and the Kurds are afraid of everything." The fear / fear, the index when it is directed actor in the production Mntoqat speech any social group, will lead to the construction Allathagh / non-confidence to look for other groups of this group, and when that becomes fear and Allathagh index represent the framework of the analysis of the speech which is produced by these groups.
Iraqis Shiites of the main groups that have passed different cultural shifts, in order to form a political speech commensurate with the determinants of its presence in Iraq, and historical and cultural features that guide the selection Mntoqat rhetoric.
levels Shiite rhetoric in Iraq:
meditation in the Shiite discourse of words and Mntoqath that reflect the vision of the Shiite group in Iraq and demanded by the social and economic rights; shows that it is a specific one level of discourse, but there aremore than one level of the Shiite 's speech; because this variation in the production of speech levels refer to the content of the following question: who produces Shiite discourse?
with this diversity can we counted in three levels:
level I: what is the religious institution "estate" is produced from a speech through all stages of their interaction with the Iraqi event, both about the political power or matters pertaining to the community. the
second level: the forces of political Islam Shiite represented by " the Dawa party, the Supreme Council, Organization Islamic action, the virtue Party and the Sadrist movement. " the
third level: this level is clearly defined; because the source of what the Iraqis Shiites produced from thespeech towards the relationship to power and the outlook for them, and the lack of clarity stems from dispersion and conflicting forces of political Islam , which affect the Iraqi public Shiite, as well as this apparent lack of demand from the presence of Iraqi Shiites; not their answer to the most important question: What theIraqis want the Shiites? Do you want a state or community rights maintenance regardless of the existence of the state and the form of power that make it up? This perception is a kind of irony; because of human community maintenance unequivocally linked to the construction of the state!
Iraqis Shiites: society and history
Shiite discourse since the founding of the state in 1921 until today crystallized Mntoqath in the light of three are: "social, economic, ideological" concepts; this crystallization under Bmahari governed by fear and Allathagh. In the monarchical era Iraqis are Shiites were looking for the recognition of the social with their presence, as group with the rights of the State provided them like the rest of the other groups, and consider them as composed group of Iraqi society.
When reviewing the Shiite rhetoric in the light of the announced document "People Charter , which wasintroduced in 1935 time of the Government of Yassin marginal "submitted to Sheikh Mohammed Hussein Al -detector cover in order to give him a ride to the references then lifted to the Iraqi government at the time, and this charter is a petition of demands by lawyers , " "Zeban Ghabban and Muhammad Abdul Hussain and Mohammed Amin Jerjfja", with a total of signatures to the tribal leaders of the Middle Euphrates with some notables, as this document written on the impact of the events in the Kadhimiya city on 23 March 1935.
proves the Charter of the people that the Shiite - Khattab was the source of the first level "estate", and theconcept of the foundation for this discourse is the social aspect and the consequent demands and rights, this continues discourse stems from the social side, reinforced thereafter Deal economic side note given by Sheikh Mohammad Reza Shabibi to the Prime Minister Abd al-Rahman al-Bazzaz on 28 October 1965; in order to trim demand for recognition of the "social, economic , both" the existence of Iraqi Shiites in the Iraqi society.
Sheikh memorandum Shabibi shed light on the economic side , with reference to the political issues related to the Iraqi public interest, such as " the cause of unity and Arabism sectarian issue , too." With Shabibi Hafez al- Khattab Shiite on both sides , " the social, economic , " the memorandum, as a reference in the formation of orientations in dealing with power, and the relationship of other Iraqi groups, with the Charter of the people and the Memorandum of Sheikh Shabibi Iraqis sought Shiites to overcome the barrier of fear and Allathagh, but since the Baath came to power receiving is changing deal of power with the Iraqi Shiites; especially during the war between Iraq and Iran is what made them "Iraqi Shiites" are shying away from their demands forsocial recognition of the economic rights and the transition to the sectarian side; because the Baath authority reinstated Iraqi Shiites to square one in the search for their acceptance as an effective group and institution Iraqi entity after 1921.
confirm Jump confessional side came up with a "declaration of Iraq 's Shiites , " which appeared in the17/01/2002. The announcement was the launch of the efforts of a variety of Shiite figures in the Diaspora such as changing the US political system in Iraq.
Put the Shiite announcement three foundations to build a new political system are:
1. democracy.
2. decentralization.
3. The abolition of sectarian discrimination policy.
Although the importance of these three foundations on which the text of the declaration of Iraq 's Shiites, but the subsequent formulations may control the third principle of the foundation: " the abolition of sectarian discrimination policy , " which he dedicated his presence later by enhancing the meaning of injustice based on historical call took on a political dimension.
vision presented by the advertisement for the abolition of sectarian discrimination based on the adoption of political and civil rights of the Shiites in Iraq also reminds text of the Declaration and this recognition follows includes:
acknowledges in the text of the Iraqi constitution that the majority of the Iraqi people from the Iraqi Shiites, and this recognition shows that the problem turned out to demand the recognition of sectarian, and not thesocial, economic, and that is what makes sure of how to win the civil rights of the Shiites in Iraq determined by the following:
- ensure freedom of religious activity for the Shiites and their right to practice their religion.
- freedom of establishment of mosques and Shiite mosques and libraries, and right in the Shiite holy shrines management.
- guarantee freedom of education the Hawza religious and universities away from the interference of power.
- to ensure freedom and independence " of the estate and the reference" religious institution in organizing its affairs.
- Registration of the holy shrines in Iraq at UNESCO Foundation.
- ensure the deployment of freedom and the establishment of centers and institutes intellectual Shiite.
- ensuring the right to establish schools and universities educational institutes and academic Shiite, in line with the curriculum year approved in the state.
- the introduction of the doctrine Jaafari materials in public school courses like the rest of the Islamic sects.
- purification official subjects in a scientific manner and does not carry the spirit of hostility to Shiites.
- prevent blur graves of Shiites and landmarks and commitment Bahramtha.
- official recognition of special events Shiite.
Iraqis are Shiites: the challenges of transition from injustice to injustice
carried injustice morally motivated strengthened the privacy of Iraqi Shiites from the other groups; because the source of historical and doctrinal. Injustice lies in the problem of the lack of a beginning and an end to check their meaning, but rather a call for a promise Khalasia beyond the present social, economic and bets, and the future; for it is the "unfairness" linked to revenge and retribution , who was the cause of them.
Revenge and retribution injustice turns to attach myself and historic; for the achievement of its meaning, and this is evidenced by the content of banner - known "all the land of Karbala and every day of Ashura."
to deal with this attachment thinking of the need to move from injustice to injustice, which expresses the injustice and lack of fairness and puts the Iraqi citizens , all of them in the level of the search for justice and equitable distribution of rights and wealth.
comparison of unfairness and injustice sets us the difference between the meaning of Monday, with calls forinjustice continuously historical facts away from the time and place variables, with emphasis on the religious sort that determines who the enemy is?
on the contrary , the injustice is the simplest sense put the thing out of place; for this the antithesis ofinjustice is justice through the law enforcement community brokered constitutional institutions supported.
faces Shiites the Iraqis deep internal crisis "ideological and political" as with the other groups , " the Sunni and Kurdish" in the need for a serious review of both trends that have been adopted before the fall of the system because the case has changed since He became the "Shiite specifically" a major part in the management ofpower and thus no longer fit the ideas and slogans from the past what is happening today!
researcher in the field of anthropology
Work to understand the power management model requires us to analyze what is produced by these forces and groups, discourse which Ochehrth through social and economic demands reveals to us that the wording ofher speech affected by two factors main pillars: political struggle history with power, and understanding of thehistorical and social presence in Iraq.
in one of the previous meetings with Al - Arabiya asked Mr. Massoud Barzani: How would you describe thesituation in Iraq? He replied: "Everyone is afraid; Shiites are afraid of a return to the past, and Sunnis areafraid of the future , and the Kurds are afraid of everything." The fear / fear, the index when it is directed actor in the production Mntoqat speech any social group, will lead to the construction Allathagh / non-confidence to look for other groups of this group, and when that becomes fear and Allathagh index represent the framework of the analysis of the speech which is produced by these groups.
Iraqis Shiites of the main groups that have passed different cultural shifts, in order to form a political speech commensurate with the determinants of its presence in Iraq, and historical and cultural features that guide the selection Mntoqat rhetoric.
levels Shiite rhetoric in Iraq:
meditation in the Shiite discourse of words and Mntoqath that reflect the vision of the Shiite group in Iraq and demanded by the social and economic rights; shows that it is a specific one level of discourse, but there aremore than one level of the Shiite 's speech; because this variation in the production of speech levels refer to the content of the following question: who produces Shiite discourse?
with this diversity can we counted in three levels:
level I: what is the religious institution "estate" is produced from a speech through all stages of their interaction with the Iraqi event, both about the political power or matters pertaining to the community. the
second level: the forces of political Islam Shiite represented by " the Dawa party, the Supreme Council, Organization Islamic action, the virtue Party and the Sadrist movement. " the
third level: this level is clearly defined; because the source of what the Iraqis Shiites produced from thespeech towards the relationship to power and the outlook for them, and the lack of clarity stems from dispersion and conflicting forces of political Islam , which affect the Iraqi public Shiite, as well as this apparent lack of demand from the presence of Iraqi Shiites; not their answer to the most important question: What theIraqis want the Shiites? Do you want a state or community rights maintenance regardless of the existence of the state and the form of power that make it up? This perception is a kind of irony; because of human community maintenance unequivocally linked to the construction of the state!
Iraqis Shiites: society and history
Shiite discourse since the founding of the state in 1921 until today crystallized Mntoqath in the light of three are: "social, economic, ideological" concepts; this crystallization under Bmahari governed by fear and Allathagh. In the monarchical era Iraqis are Shiites were looking for the recognition of the social with their presence, as group with the rights of the State provided them like the rest of the other groups, and consider them as composed group of Iraqi society.
When reviewing the Shiite rhetoric in the light of the announced document "People Charter , which wasintroduced in 1935 time of the Government of Yassin marginal "submitted to Sheikh Mohammed Hussein Al -detector cover in order to give him a ride to the references then lifted to the Iraqi government at the time, and this charter is a petition of demands by lawyers , " "Zeban Ghabban and Muhammad Abdul Hussain and Mohammed Amin Jerjfja", with a total of signatures to the tribal leaders of the Middle Euphrates with some notables, as this document written on the impact of the events in the Kadhimiya city on 23 March 1935.
proves the Charter of the people that the Shiite - Khattab was the source of the first level "estate", and theconcept of the foundation for this discourse is the social aspect and the consequent demands and rights, this continues discourse stems from the social side, reinforced thereafter Deal economic side note given by Sheikh Mohammad Reza Shabibi to the Prime Minister Abd al-Rahman al-Bazzaz on 28 October 1965; in order to trim demand for recognition of the "social, economic , both" the existence of Iraqi Shiites in the Iraqi society.
Sheikh memorandum Shabibi shed light on the economic side , with reference to the political issues related to the Iraqi public interest, such as " the cause of unity and Arabism sectarian issue , too." With Shabibi Hafez al- Khattab Shiite on both sides , " the social, economic , " the memorandum, as a reference in the formation of orientations in dealing with power, and the relationship of other Iraqi groups, with the Charter of the people and the Memorandum of Sheikh Shabibi Iraqis sought Shiites to overcome the barrier of fear and Allathagh, but since the Baath came to power receiving is changing deal of power with the Iraqi Shiites; especially during the war between Iraq and Iran is what made them "Iraqi Shiites" are shying away from their demands forsocial recognition of the economic rights and the transition to the sectarian side; because the Baath authority reinstated Iraqi Shiites to square one in the search for their acceptance as an effective group and institution Iraqi entity after 1921.
confirm Jump confessional side came up with a "declaration of Iraq 's Shiites , " which appeared in the17/01/2002. The announcement was the launch of the efforts of a variety of Shiite figures in the Diaspora such as changing the US political system in Iraq.
Put the Shiite announcement three foundations to build a new political system are:
1. democracy.
2. decentralization.
3. The abolition of sectarian discrimination policy.
Although the importance of these three foundations on which the text of the declaration of Iraq 's Shiites, but the subsequent formulations may control the third principle of the foundation: " the abolition of sectarian discrimination policy , " which he dedicated his presence later by enhancing the meaning of injustice based on historical call took on a political dimension.
vision presented by the advertisement for the abolition of sectarian discrimination based on the adoption of political and civil rights of the Shiites in Iraq also reminds text of the Declaration and this recognition follows includes:
acknowledges in the text of the Iraqi constitution that the majority of the Iraqi people from the Iraqi Shiites, and this recognition shows that the problem turned out to demand the recognition of sectarian, and not thesocial, economic, and that is what makes sure of how to win the civil rights of the Shiites in Iraq determined by the following:
- ensure freedom of religious activity for the Shiites and their right to practice their religion.
- freedom of establishment of mosques and Shiite mosques and libraries, and right in the Shiite holy shrines management.
- guarantee freedom of education the Hawza religious and universities away from the interference of power.
- to ensure freedom and independence " of the estate and the reference" religious institution in organizing its affairs.
- Registration of the holy shrines in Iraq at UNESCO Foundation.
- ensure the deployment of freedom and the establishment of centers and institutes intellectual Shiite.
- ensuring the right to establish schools and universities educational institutes and academic Shiite, in line with the curriculum year approved in the state.
- the introduction of the doctrine Jaafari materials in public school courses like the rest of the Islamic sects.
- purification official subjects in a scientific manner and does not carry the spirit of hostility to Shiites.
- prevent blur graves of Shiites and landmarks and commitment Bahramtha.
- official recognition of special events Shiite.
Iraqis are Shiites: the challenges of transition from injustice to injustice
carried injustice morally motivated strengthened the privacy of Iraqi Shiites from the other groups; because the source of historical and doctrinal. Injustice lies in the problem of the lack of a beginning and an end to check their meaning, but rather a call for a promise Khalasia beyond the present social, economic and bets, and the future; for it is the "unfairness" linked to revenge and retribution , who was the cause of them.
Revenge and retribution injustice turns to attach myself and historic; for the achievement of its meaning, and this is evidenced by the content of banner - known "all the land of Karbala and every day of Ashura."
to deal with this attachment thinking of the need to move from injustice to injustice, which expresses the injustice and lack of fairness and puts the Iraqi citizens , all of them in the level of the search for justice and equitable distribution of rights and wealth.
comparison of unfairness and injustice sets us the difference between the meaning of Monday, with calls forinjustice continuously historical facts away from the time and place variables, with emphasis on the religious sort that determines who the enemy is?
on the contrary , the injustice is the simplest sense put the thing out of place; for this the antithesis ofinjustice is justice through the law enforcement community brokered constitutional institutions supported.
faces Shiites the Iraqis deep internal crisis "ideological and political" as with the other groups , " the Sunni and Kurdish" in the need for a serious review of both trends that have been adopted before the fall of the system because the case has changed since He became the "Shiite specifically" a major part in the management ofpower and thus no longer fit the ideas and slogans from the past what is happening today!
researcher in the field of anthropology
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