الإنتخاباتُ العراقية ومخاضاتُ التغيير


Poem: The Inca Girl

Where the sun sets
Her picture
In “Cusco”
Mermaid ..
From the Andes Mountains ..
Her picture
Is she the Princess of Inca!
The saint .. !
Bride of the river ..
Should we dance “de Teguiras” !
Should we stand in Lima one day ?
Do we go to the fantasy castle lost!
Do we find each other in “Machu Picchu” ?
Where the sun shines
I’m looking at her picture
Where the sun sets
Her picture
Is Queen Koya ?
Is she .. !
Princess of “the Inca” .. !
From the Andes Mountains graduated
Far away
The sun girl ..
The charming
Peruvian .. !
On the banks of the Rimak River
She’s Stands ..
far away
I stand ..
Where the sun shines ..
I’m looking at her picture!
The Baroque Imagination ..
Mario Vargas llosa writes :
”The bad girl“
And where I am..
Long reply I write:
! I ”picking this time to fall”


Iraq is a large ghetto or a co-existence society?

B37B39D9-CBFF-41A1-BCDC-9BBC97DD05D2The phenomena of terrorism and the spread of hatred and violence have returned to the circles of political and cultural debate, today and since the decade of «coexistence» to be the ring of deliberation, and the urgent question in every forum and international club.
Emile Durkheim, the sociologist, establishes in his research of cultural coexistence, through the consolidation of common values, and that without taking into account common values, coexistence is not possible.

It is certain that we are in a war that takes many different forms from the stereotype of war in the past. The proxy bombing is under the scarecrow of terrorism, which produces forms of hatred to enslave society with concepts of discrimination and estrangement, and the exclusion of the slightest possibility of communication, dialogue and solidarity. the one

In spite of all the mechanisms of approach and integration in a world whose distances are narrowed, the gap widens and the rift widens, reinforcing the language of dissonance, tolerance, conflict and intolerance to one idea. How can the principle of difference and diversity be consolidated without making forced stereotyping an alternative to pluralism?
It is the power of the princes of the sects, the violence of sectarian and ethnic rupture that produced alternative cultures from the national incubator, the extremism of terrorism, the dominance of the discourse of differentiation and the rise of sectarian calls that weaken the national entity.

The problem of coexistence has not been raised in Iraq, as it has become today. The society is now standing on the fact that it is living a social crisis. Hula is now on the verge of becoming one of the most important manifestations is the westernization of Iraq in its homeland, the crisis of identity and the sense of loss and malaise. The clinging to the subjugation is a powerful alternative. More than this is being done by intellectuals and thinkers who have left something to do with Iraq. Politicians hardly find anything but water that they can not catch.


Fiction and speculation in literature and Islamic heritage


Think invisible men, time travel, flying machines and journeys to other planets are the product of the European or ‘Western’ imagination? Open One Thousand and One Nights – a collection of folk tales compiled during the Islamic Golden Age, from the 8th to the 13th centuries CE – and you will find it stuffed full of these narratives, and more.

Western readers often overlook the Muslim world’s speculative fiction. I use the term quite broadly, to capture any story that imagines the implications of real or imagined cultural or scientific advances. Some of the first forays into the genre were the utopias dreamt up during the cultural flowering of the Golden Age. As the Islamic empire expanded from the Arabian peninsula to capture territories spanning from Spain to India, literature addressed the problem of how to integrate such a vast array of cultures and people. The Virtuous City (al-Madina al-fadila), written in the 9th century by the scholar Al-Farabi, was one of the earliest great texts produced by the nascent Muslim civilisation. It was written under the influence of Plato’s Republic, and envisioned a perfect society ruled by Muslim philosophers – a template for governance in the Islamic world.

We also have the Muslim world to thank for one of the first works of feminist science fiction. The short story ‘Sultana’s Dream’ (1905) by Rokeya Sakhawat Hussain, a Bengali writer and activist, takes place in the mythical realm of Ladyland. Gender roles are reversed and the world is run by women, following a revolution in which women used their scientific prowess to overpower men. (Foolishly, the men had dismissed the women’s learning as a ‘sentimental nightmare’.) The world is much more peaceful and pleasant as a result. At one point, the visitor Sultana notices people giggling at her. Her guide explains:

‘The women say that you look very mannish.’
‘Mannish?’ Said I, ‘What do they mean by that?’
‘They mean that you are shy and timid like men.’
Later, Sultana grows more curious about the gender imbalance:

‘Where are the men?’ I asked her.
‘In their proper places, where they bought to be.’
‘Pray let me know what you mean by “their proper places.”‘
‘O, I see my mistake, you can not know our customs, as you were never here before. We shut our men indoors. ‘
By the early 20th century, speculative fiction from the Muslim world emerged as a form of resistance to the forces of Western colonialism. For example, Muhammadu Bello Kagara, a Nigerian Hausa author, wrote Ganokoki (1934), a novel set in an alternative West Africa; in the story, the natives are involved in a struggle against British colonialism, but in a world populated by jinns and other mystical creatures. In the following decades, as Western empires began to crumble, the theme of political utopia was often lacced with a certain political cynicism. The Moroccan author Muhammad Aziz Lahbabi’s novel The Elixir of Life (Iksir al-Hayat) (1974), for example, centers on the discovery of an elixir that can bestow immortality. But instead of filling society with hope and joy, it foments class divisions, riots, and the unwrapping of the social fabric.DB27225C-F7AE-488B-B882-71BDF5BC6FCA


Iraqi Identity Crisis

IMG_9579Our identity is the identity of an examiner and a disgrace, an identity that suffers from the lack and completeness of the composition, to be threatened by continuous division, to competitiveness identities seeking existential and expansion wars, to impose its concept on the other. We are in front of sectarian and ethnic cantons that understand only the language of hegemony and arrogant hegemony.
The sub-identities in Iraq are strong by the environment, which continue to feed the sects and clans of the community (benefitting from lobbies) that benefit from disjointed, disjointed ranks to show growing identities that tend to self-containment. These negative elements contributed to the consolidation of the rupture. Iraq was a country of oppressed identities The successful national governments have contributed to marginalizing the other, putting down the kinds of suffering on them, and underlining their culture, language, arts and productions. The national containment had no meaning when the dominant identities detested the other and humiliated their culture. N Contemporary.


IF know a my anything…



Poem: If I know anything..



It’s raining. I see your eyes in each drop, and I wrote a story about us. There’s an empty side in me, want me to step inside your soul and see the world through your eyes. I’ve had many scenarios in my mind, played many roles over and over, with the same reaction, away from your world, and away from your eyes. In such many scenarios l had, l saw myself in a role, in a character, playing the one who falls willingly in love with you! It was captured by my own and l have not realized wether it was imagination or reality, then I no longer knew who I am anymore! I know it’s over. The story of us had left a memory, memory of you. The story has finished but I still love you. I really do! My heart still feels you. The lyrics of your note still flowing.

Poetry: rain


The liberation of Mosul, which carries significant physical and moral values, has been completed for the Iraqis, and it is unlikely that the Islamic state will once again take over large tracts of land in the future. While the past three years have been brutal, the coming period will be fair for those who have lost hope in war zones. However, while there are reasons to celebrate, the end of the so-called “caliphate” does not mean an end to the hasty: terrorist organization still controls areas of strategic importance, smaller tracts of land in places like Hawija and Tall Afar will be the main backbone of the organization and which will allow it To continue terrorist attacks. By liberating Mosul, the Iraqi government must now face the most difficult long-term challenge of confronting armed groups, restoring control and security, by rebuilding the country, reconciling its communities and political factions, and working on “national consensus.” The war has led to a humanitarian crisis. It has turned several Iraqi cities into rubble during military operations, displaced more than 3 million people to displacement camps, and 11 million people need assistance, according to international organizations. The rehabilitation of society, the economy and the bridging of differences among Iraqi society are essential to ensure that terrorism is not given the space and conditions to mobilize supporters and recruit or recruit new fighters. But will the Iraqi government benefit from this victory? There is no indication that the government has the vision to move the country forward. This is, after all, a political class that has received billions of dollars over the past decade, yet has nothing to show on the ground. The problems of governance, economy and security Always in Iraq. Prime Minister Haidar al-Abadi deserves praise for his style of leading the government since the replacement of his predecessor Nuri al-Maliki in 2014 However, the prospects for stability is small because of the lack of a framework that can reconcile the differences between the political class, especially with the intensification of escalating between the conflicting power and influence, Ranging from parties and militia groups to clans and Kurdish forces. Will be “reawakened” perhaps in other forms unless a sovereign, credible and legitimate government can be established to move forward with reform and reconstruction. Apart from quotas on ethnic and sectarian grounds, Sunnis must never be at the mercy of a government seen as sectarian on the one hand, On the other hand, militias are exploiting these fears to maximize their role in the struggle for power in post-liberation areas. The pro-Iranian militias are now dominating the scene, regardless of state sovereignty or respect for their institutions and symbols, challenging the government, the statements of its leaders, and the actions of its affiliates, who are a continuing problem of the Iraqi state. But these militias are planning to go anywhere – they have benefited from the war on a preacher to establish themselves in acceptable forms, especially in Tal Afar, which is located near the disputed areas and is an important crossing point for the strengthening of the fighters in Syria (fighting the Iraqi Shiite militias and the Iranian regime in support of the Assad regime ). The existence of these groups does not augur well for the crises of power and sovereignty in Iraq. Sunnis are concerned about sectarianism, human rights violations, demographic change, demilitarization, displacement and identity killings. They can not return to their areas, and it is not clear that the government will do an alternative job to satisfy the parties in liberated areas to resolve and address the concerns and grievances of the population there. But also the issues of reconstruction and the international support on which it depends. There will be no other chance for Iraq unless the government starts investing time and regional and international efforts to combat terrorism. In the midst of the corruption system plaguing the Iraqi government, we have seen a civil society and cultural elites in recent years, which represent the hopes of the future. Civil society in Iraq has succeeded in spreading national values ​​and exposing extremists, militias and corrupt classes to efforts to promote pluralism, coexistence and accountability of politicians. The people are now better positioned to do so from outside parties but lack sufficient support.

Iraq .. mission after Mosul


Enlightenment means the courage to use the mind no matter what religious or political constraints. Our culture is a culture of honor, dignity and does not accept recognition of its weaknesses. Is a culture (sure) and packaged ready answers, enlightenment is the culture of question, doubt and skepticism. Our enlightenment makes Islam and Islam a single entity. Enlightenment allows a person to maintain a monetary distance between himself and his religion, country, and society in order to see the strengths of Islam and Islam. Where most of those who convert to Islam in the West these days have failed to coexist with the free and open society and want strict laws regulating their day because they are unable to make decisions themselves. The problem is that if we accept the verses of peace and tolerance in the Qur’an and the Gospels to consolidate peace, we accept the power of these texts politically, but this is exactly what we criticize when extremists use the same verses of violence and hatred to justify their criminal acts. The Jews of the city, and cut off the hand of the thief, and stoned the harlot, and he had servants, and neighbors, and men. This was his solution to the problems of his desert society in the seventh century AD. But if we consider Muhammad as an example of our lives today, we can not say that a preacher does not represent Islam. Al-Azhar, Saudi Arabia’s Virtue Commission, Shiite clerics in Qom, the leader of the Muslim Brotherhood, the mufti of Jerusalem or the leader of the Boko Haram organization. True Islam is just a word used by defenders to shun Islam’s problems with violence and human rights violations. Then comes the value side that promotes justice, honesty, action, cleanliness, avoidance of obscurity, slander, lies and hypocrisy. If we separate religion from politics, we will protect these beautiful values ​​that our societies need, but if we are designed to mix religion with politics, we will continue to distort politics with religion and distort the values ​​of religion in politics. Christians in general have contributed to the renaissance of Egypt, Syria and Lebanon in the past. They were secular, not driven by the Church, and they benefited from them because religion did not play a major role in organizing relations between the members of society. Islamic societies lost or expelled the Jews in which they lived and made important cultural contributions because of religious and political extremism. Today, the role of Christians, Baha’is and atheists is being neutralized. This is an amputation of self and a waste of a new opportunity for peaceful and productive coexistence. This coexistence will come only with equality and citizenship, and equality and citizenship will come only with secularism.