Article # 660: Arabs Uprising Future: Emancipation Toward Freedom


Article #660: Arabs Uprising Future: Emancipation Toward Freedom

Hasan Yahya, Ph.ds, professor of Comparative Sociology and Conflict Management Expert

 There is no doubt in the minds of historians and comparative social scientists about the outcomes of social change. It is the nature of things in Islamic belief, that people change, to better or worse, people change to follow the true or the false ideology. But development of historical events to make change by majority after a long oppression and traditional regimes rulers are more and more led by people who seek political stability, economic security and rule of law as a rational system govern all people.

As these scientist agree on the outcomes of social change, they do not have the same agreement on models of political change as outcomes of change. Unfortunately,  the Arab uprisings were developed into bitter struggle. Arabs have moved from a non-participant in politics to participant in politics whithout experience or previous practices, for example, the relations between military and government, between religion and modern secularism, were not clearly understood which made the role of citizens unclear.

Some political analysts as well as social scientists and historian explain this chios situation.  Arabs were under political and economic stagnation for decades of autocratic rule, this led to uprising, but the mecahnisms of change toppled with ill equipped civil society associations and  lack political experience .

مقدمة ابن خلدون  تقديم الدكتور حسن يحيd www.hasanyahya.com

مقدمة ابن خلدون
تقديم الدكتور حسن يحيd
http://www.hasanyahya.com

For me, complete failure as well as complete success do not describe the outcomes of these uprisings. any analysis takes completeness of goals as a measure is inaccurate. Partial success in achiving initial goals measure is much better to analyze what happened or the future of Arabs uprisings. Such initial outcomes where achieved, by removing long-term leaders in the four countries. But democracy, dignity, economic security, human rights, and social equality remained unclear on the same measure. The price for complete goals cannot come easily into balance in short time, this is the nature of things, without conflict colored with bloodshed. While the USA was optimist in what they profess as a new order in the Middle East against the well of its people, they supported what they thought to bring stability and dependence of the region rulers to foreign domination or at least on line with western policies toward curbing terrorism. They thought in the west, including the USA, that Islamist regimes will calm the Middle East, but optimism in politics cannot work in reality. The factors of conflict and change acceptance created new situations, which made the US recognize that they were betting on the wrong horse. Therefore,  USA optimism toward the new order of the Middles East as a dream far from achieving. Why?

Let me remind readers, that commonality of Arab people in those countries have suffered similar regimes suppression, but readiness of these people to rule are different in terms of previous colonization powers. I mean France, Great Britain and the USA alliances with these countries influenced the outcomes. Sharp political differences were observed to the limit of banishing one party to the other. Because the imaginary picture of change outcome among parties is vague and different.  The most notable clear difference among people of the Middle East, for comparative sociological analysis was the two worlds of religion and materialism, in other words, creationism and evolutionism. Exactly as the case in Europe and the United States where the rule of law and social justice stand on democratic state, practicing justice, equality and liberty, which I believe most Arab peaple appeal to achieve in making uprising.  Well, I think it is the fault of modernization, which is western in the first place, the past regimes were westernized, and lived modern life without religion, but secularization was growing, and implied new social image without breaking ties with spiritual life. It can be said that most Arab people are apt to support secularism against rigid religions, which have in common the idea of supremacy and rightness over other religions and faiths. Such situation created as a result certain groups to defend religion as they imagined the past history of Islam. But Salafi and Jehadi parties (and late the Muslim Brothers in Egypt) used violence and oppression of other parties, the majority in each country stand against violence and dogmatic people and look to the western models of democracy as an ideal political type.

The situation in Egypt after ousting the Muslim Brothers president and party, which was accused of ruling small faction follows outside leadership rather than the people of Egypt showed us what happened in Egypt recently. It was a reflection of majority against dogmatism of the minority parties who came to rule according to electoral votes with a dogmatic discriminative ideology. But as any dogmatic movement have legitimate power, they became deaf to listen to other parties in a modern society after election, and began to underestimate the spirit of age coupled with lack of political experience, the one year to show sanity in governing people in modern times was too long or enough in modern times to polarize people into politics and oust Islamists even though they came by legal vote. Therefore, people of Egypt rejected dogmatic Muslim Brothers, Arab people in other countries have the same wish, because the doubt of connection with western forces led by the United States. “Tamarrud” civil mutiny, movement was rational practice not the first in history to oust a president or regime, but was the first peaceful modern way to express the people’s choice of their future which was threatened by continueuation of the Muslim Brother’s president and ideology. Over thirty millions in some estimations of secularization supporters revolted against traditionalism and dictatorship of the Muslim Brother’s Party and its president. Which created a difficult situation by stubborn minds of dogmatism and traditionalism. This scenario will be imitated in many countries to regain Arab dignity, unfortunately, other Arab countries are different in terms of military powers and loyalty to wealthy rulers. The future looks dim and unpredictable so far, in these countries. But the final outcome, according to modern age, technology and people aspirations, something new will happen in the world of politics, may be very unique in the Middle East. In this case, one thing comes to be true, Arab proverb says: Nothing is right except right, therefore false and wrong future will never prevail, and the true future will come for the Arab people. There is no doubt in my mind. As the great Arab historian and originator of sociology more than five hundred years ago, in Political change, no gain without pain. “History is our teacher.”   (1100 words) www.hasanyahya.com

 

العالم العربي الأردني الفلسطيني المؤرخ  الدكتور حسن يحيى  www.hasanyahya.com

العالم العربي الأردني الفلسطيني المؤرخ
الدكتور حسن يحيى
http://www.hasanyahya.com

Hasan Yahya is a Palestinian Sociologist and Historian, former professor of Comparative Sociology and Educational Administration at Michigan State University and Jackson Community College. He is the Board Editing member at International Humanities Studies (IHS) Journal.  Dr. Yahya is the originator of Arab American Encyclopedia and Ihyaa al Turath al Arabi fil Mahjar-USA. His publication may be observed on Amazon and Kindle. To reach the writer: Email: askdryahya@yahoo.com

Credentials:

Ph.D in Comparative Socioloy 1991, Michigan State University.

Ph.D in Educational Administration, Michigan State Univ.

M.A Psychology of Schhols Conflict Management, Michigan State Univ.

Diploma M.A, Oriental Studies, St. Joseph Univ. Beirut, Lebanon

B.A Modern and Classical Arab Literature

Life Achievements: Publishing 250 plus Books and 1000 plus articles

His publication may be observed on Amazon and Kindle. To reach the writer: Email: askdryahya@yahoo.com

  الكاتب الأديب العربي الفلسطيني www.hasanyahya.comالدكتور حسن يحيى

الكاتب الأديب العربي الفلسطيني
http://www.hasanyahya.comالدكتور حسن يحيى

About Arab American Encyclopedia-USA - Hasan Yahya

HASAN YAHYA was born at a small village called Majdal-YaFa (Majdal Sadiq) in Mandate Palestine (1944). He migrated as a refugee to Mes-ha, a village east of Kufr Qasim, west of Nablus (in the West Bank), then moved with his family to Zarka, 25 km north of Amman – Jordan. He finished the high school at Zarka Secondary School, 1963. He was appointed as a teacher in the same year. Studied Law first at Damascus University, then B.A from Lebanon University in Arabic literature and Eastern Cultures (1975). He moved to Kuwait. Where he got married in 1967. He was working at Kuwait Television, taught at bilingual School, and Kuwait University. In 1982, Hasan left to the United States to continue his education at Michigan State University. He got the Master Degree in 1983, the Ph.D degree in 1988 in Education (Psychology of Administration ). In 1991, He obtained his post degree in Social research, the result was a second Ph.D degree in Comparative sociology-Social Psychology. He was the only Arab student who enrolled ever to pursue two simultaneous Ph.D programs from Michigan State University and fulfill their requirements perfectly. Professor Yahya employment history began as a supervisor of a joint project to rehabilitate Youth (inmates out of prison) by Michigan State University and Intermediate School Districts. Worked also as a Teacher Assistant and lecturer in the same university. He was offered a position at Lansing Community College as well as Jackson Community College where he was assistant professor, then associate professor, then full professor (1991-2006). He taught Sociology, psychology, education, criminology and research methods. He supervised 19 Master and Ph.D candidates on various personal, economic psychological and social development topics. Professor Yahya published Hundreds (1000 Plus on this site) of articles and research reports in local, regional, and international journals. His interest covers local, regional and global conflicts. He also authored, translated, edited and published over 280 plus books in several languages, in almost all fields especial education, sociology and psychology. These books can be found on Amazon and Kindle. He also, was a visiting professor at Eastern Michigan University to give Research Methods and Conflict Management courses. Prof. Yahya accepted an offer to join Zayed University Faculty Team in 1998, then he served as the Head of Education and Psychology Department at Ajman University of Science and Technology 2001-04. Dr. Yahya established several institutes in Diaspora, the Arab American Encyclopedia, Ihyaa al Turath al Arabi Project, (Revival of Arab Heritage in Diaspora.Recently he was nominated for honorary committee member for the Union of Arab and Muslim Writers in America. He was affiliated with sociological associations and was a member of the Association of Muslim Social Scientists (AMSS) at USA. Social Activities and Community Participation: Dr. Yahya was a national figure on Diversity and Islamic Issues in the United States, with special attention to Race Relations and Psychology of Assimilation (generations 1,2 &3). He was invited as a public speaker to many TV shows and interviews in many countries. His philosophy includes enhancing knowledge to appreciate the others, and to compromise with others in order to live peacefully with others. This philosophy was the backgrounds of his theory, called “ Theory C. of Conflict Management”. And developed later to a Science of Cultural Normalization under the title: “Crescentology. The results of such theory will lead to world peace depends on a global Knowledge, Understanding, appreciation, and Compromising (KUAC)” Recently Prof. Yahya started "Publish your book FREE Project", to serve young Arab Writers. Dr. Yahya accepted the offer to be the chief editor of the International Humanities Studies Journal -I-H-S-Jerusalem, since July 2014. (Revised Sept. 2014) ولد الدكتور حسن عبدالقادر يحيى في مجدل يابا من أعمال يافا – فلسطين عام 1944. تلقى علومه الابتدائية في مدرسة بديا الأميرية في الضفة الغربية أيام احتوائها ضمن المملكة الأدردنية الهاشمية وتخرج في جامعة بيروت حاملاً الإجازة في اللغة العربية وآدابها، ودبلوم التأهيل التربوي من كلية القديس يوسف بلبنان، ودبلوم الدراسات العليا (الماجستير) ودكتوراة في الإدارة التربوية من جامعة ولاية ميشيغان بالولايات المتحدة عام 1988، وشهادة الدكتوراه في علم الاجتماع المقارن من الجامعة نفسها عام 1991. عمل في التدريس والصحافة الأدبية. أديب وشاعر وقاص ، ,كما عمل في تلفزيون الكويت الرسمي كمعد ومنسق برامج ثم اتجه إلى الكتابة والتأليف في علوم كثيرة تخص علمي النفس والاجتماع والتنمية البشرية ، والتغير الاجتماعي والسكان وألف ونشر العديد من المقالات (1000 +) والكتب باللغتين العربية والإنجليزية (أكثر من 330 كتابا) ، منها ست مجموعات قصصية وست كتب للأطفال ، وأربع دواوين شعرية باللغتين أيضا. وعدد من كتب التراث في الشعر والأدب والأخلاق الإسلامية والتربية والأديان . وهو الآن أستاذ متقاعد في جامعة ولاية ميشيغان. . وكان عضوا سابقا في جمعية العلماء المسلمين في أمريكا . وجمعية علماء الاجتماع الأمريكية - ميشيغان، وهو مؤسس الموسوعة العربية الأمريكية في الولايات المتحدة ضمن مشروع إحياء التراث العربي في بلاد المهجرز كما تم ترشيحه مؤخرا ليكون عضو مجلس التحرير لمجلة الدراسات الإنسانية العالمية. وقد قبل أن يتسلم رئاسة تحريرها اعتبارا من نهاية يونيو 2014 His email: askdryahya@yahoo.com Thank you!
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