Sobre la margen izquierda aquí debajo, usted podrá encontrar un artículo de CPNN y sobre la margen derecha su debate. Usted está invitado a leer y a debatir haciendo click sobre alguna de las preguntas que se encuentran en el siguiente listado aquí debajo, o si lo desea puede proponer una nueva pregunta. Por favor, tómese el tiempo de tildar una de las opciones aquí debajo para elegir el nivel de prioridad que según su consideración tiene este artículo.

Aprender Escribir Leer Inicio Quiénes somos Discutir Buscar Boletin Contacto
por ámbito de acción
por región
por categoría
por fecha
Naciones Unidas y Cultura de Paz
Movimiento Mundial para una Cultura de Paz
Valores, Actitudes, Acciones
Reglas de CPNN
Enviar un Articulo
Sea un reportero de CPNN

Rebirth of the Bibliotheca Alexandrina and the Future of the Arab Spring
un articulo por David Adams

Video: Ismail Serageldin, Bibliotheca Alexandrina

Now, on the second anniversary of the Arab Spring, I set out to find a vision of where it is going. This led me to the truly remarkable talk at the World Bank (video above) made recently by Ismail Serageldin, former World Bank Vice President and now the Director of the Bibliotheca Alexandrina in Egypt.

click on photo to enlarge

The talk is rather long, over an hour. The first half of it deals with the history of the original Bibliotheca which was the center of the intellectual world for six centuries before and after the beginning of our era. Serageldin's description of this history is rich and worth listening to in its own right, involving Alexander the Great, Cleopatra, Caesar and Mark Anthony, and the greatest thinkers and scientists of the ancient world.

But it is the second part of his talk that is relevant here, beginning after 55 minutes when he discusses the events of the revolution in Egypt, in which the Bibliotheca was deeply involved, and after 65 minutes when he considers its future.

He describes how the new generation of Egyptian youth, many of whom studied at the Bibliotheca Alexandrina, armed only with cell phones and ipads, confronted the troops, tanks and thugs of the old regime at Tahir Square in Cairo. They have made the revolution, an "unstoppable wave." At the height of the violent confrontations, a million people marched past the Bibliotheca on the broad avenue that lines the seacoast of Alexandria. We are very proud, says Serageldin, that our library has no walls and no gates. We are open to the people. But, of course, that also makes us vulnerable. To protect the library, a long line of youth surrounded it and linked arms to defend it. As a result, no one of the million demonstrators who passed broke into the library.

Because the Arab world is key to the larger Muslim world, and Egypt is key to the Arab world, "a successful transition to democracy in Egypt with a liberal version of Islam would have a very profound impact." "I have five objective reasons to be optimistic."

1) Non-violence. In Tahir Square after many days of confrontations involving over a million people, only three people dead and 250 injured. It's much less violent than the events in Libya, Syria, Yemen or Bahrain. People can express their opinion without fear.

2) Rule of Law. "Secondly, there is an amazing commitment to the rule of law."

3) Elections: Ballots, not Bullets. And through all of this "we have had seven elections, not counting the last referendum." He shows photos of women lining up to vote, women of all faiths together in the same line.

4) Deeply divided. "Most people think it is a problem that we are deeply divided, but I don't think so." The country is so deeply divided that neither side can crush the other. "Then what people have to do is to compromise, and that's the beginning of pluralistic politics."

5) Public Participation. "If you had asked me two years ago, I would have told you apathy is the biggest problem. But now, there is much greater public participation: elections, demonstrations, debates, discussions everywhere." We have bloggers and their readers. We have many political parties and many very active women's groups.


Pregunta(s) relacionada(s) al artículo :

The Arab spring of 2011, Can it inspire democratic movements around the world?

* * * * *

Comentario más reciente:

The following is reprinted from Common Ground News Service (CGNews), 30 August 2011,
Copyright permission is granted for publication.

Cultures of peace, lasting change in Egypt?
Joseph Mayton

Cairo - Instead of falling victim to Egypt’s eye-for-an-eye past, a concerted effort to create a culture of peace in what has quickly become a starkly fractured political scene – between religious groups, the military and activists, and activists and the people – may well be the best opportunity to bring about a new Egypt with social justice, transparency and tolerance.

Egyptians are striving daily to show the world that societies can change. Cairo is not the same city it was six months ago. As voices now begin to breech the political and social stalemate in the country, Egyptian society can, through a culture of peace, set a precedent not only for their own country but for the whole region.

UNESCO defines the culture of peace as “a set of values, attitudes, modes of behaviour and ways of life that reject violence and prevent conflicts by tackling their root causes to solve problems through dialogue”. In Egypt, for example, this could help develop an overall sense that the "other", who participated in violent acts in the past, can become part of society, instead of remaining on the outskirts as they are currently. Building such a culture in Egypt would follow the South African model of reconciliation, which allowed the country to look forward instead of focusing on the frustrating and sad past of apartheid.

Instilling a culture of peace in the younger generation could be a great antidote to the older generations’ mistrust and antagonism toward one another – Christian versus Muslim; Worker versus Owner; Military versus the People; and so on.

In Egypt, one of the root causes of a lack of a culture of peace is the educational system. Young Egyptian students are taught that they are different from one another, that their respective faiths are cause for separation. In schools, Christian students study the history and faith of Christianity separately, while Muslim studentsdo the same for Islam. This creates a sense that each group is separate and divided when it comes to any national cause. . ... continuación.

Este artículo ha sido publicado on line el March 19, 2013.