“Thus, what motivates men to slay the enemy is anger,” Sun Tzu says in The Art of War. The conflict between Algerian Islamic fundamentalists and the Algerian military backed government is rooted in anger. The conflict, which began as skirmishes between government forces and Islamic fundamentalists, has taken on the proportions of a civil war as fundamentalists carried out kidnappings, assassinations and other forms of civil disturbance. The government has tried pacifying the Muslims by including Islamic leaders in the government, but extreme violence committed by both parties in the conflict has made a peaceful solution difficult to achieve. This violence has claimed the lives of an estimated 100,000 people in the years between 1990 and 2002.
The Roots of Anger
The clash between the fundamentalists and the military government stems from Algeria’s experimentation with political liberalization. The attempt to create more points of view and more political parties in the government has backfired horrendously. The violence of modern day Algeria stems from the failure of mild democratization in the North African country.
Following nomination by the National Liberation Front (FLN) party, Chadli Bendjedid was elected President in 1979 and re-elected in 1984 and 1988. The National Liberation Front ruled as a virtual one-party regime until the political system was reformed in 1989. Antigovernment sentiment stemming from corruption, housing shortages, unemployment, and other severe economic and social problems boosted the Islamic Salvation Front (FIS) despite the party’s quite public commitment to theocratic rule under Islamic law. This seemingly innocuous act was actually quite revolutionary. For the first time, an Arab country had authorized the creation of a political party that had made the creation of an Islamic republic its main goal .
A new constitution was adopted in 1989 that allowed the formation of political parties other than the FLN. It also removed the armed forces, which had run the government since the days of the 1980s, from a designated role in the operation of the government. Between 1989 and 1990, forty-four new political parties emerged, many with distinct social agendas. These agendas included human rights, independent women organizations and other cultural movements . Among the scores of parties that sprang up under the new constitution, the militant Islamic Salvation Front was the most successful, winning more than 50% of all votes cast in elections in 1990 as well as in the first stage of national elections held in December 1991.
Political violence is action taken to achieve political goals that may include armed revolution, civil strife, terrorism, war or other such activities that could result in injury, loss of property or loss of life. Political violence often occurs as a result of groups or individuals believing that the current political systems or anti-democratic leadership, often being dictatorial in nature, will not respond to their political ambitions or demands, nor accept their political objectives or recognize their grievances. Formally organized groups, Non-Government Organizations (NGOs), businesses and collectives of individual citizens are non-state actors, that being that they are not locally, nationally or internationally recognized legitimate civilian or military authorities. The Cotonou Agreement of 2000 defines non-state actors as being those parties belonging to the private sector, economic and social partners and civil society in all its forms according to national characteristics. Historical observation shows that nation states with political institutions that are not capable of, or that are resistant to recognizing and addressing societies issues and grievances are more likely to see political violence manifest as a result of disparity amongst the population. This essay will examine why non-state political violence occurs including root and trigger causes by looking at the motivations that inspire groups and individuals to resort to non-conforming behaviors that manifest as occurrences of non-state political violence. Using terrorism and Islamic militancy on the one side, and human rights and basic freedoms on the other as examples, it will look at these two primary kinds of political violence that are most prevalent in the world ...
The assessment will include a discussion of the problem behavior, the social worker will am to gain a clear understanding of the context of the problem and how it is affecting Mrs. Kay. The social worker will ask Mrs.
Egan Model’s second step is new perspectives; this is where the counselor is helping the client to identify blind spots and helping to pick out any new pe...
In Stage 2, they're living a life of quiet desperation: their behavior is under control but they continue to suffer, often due to past trauma and invalidation. Their emotional experience is inhibited. The goal of Stage 2 is to help the client move from a state of quiet desperation to one of full emotional experiencing. This is the stage in which post-traumatic stress disorder (PTSD) would be treated.
“One Arab nation from Gulf to the Ocean,” gives meaning to the term “Pan-Arabism” in the Middle East. A notion where Arab nations transcend their state boundaries to form political mergers with other states and achieve an ‘Arab unity.’ The existence of Arab states had been tumultuous throughout the decline of the Muslim order, the end of the Ottoman Empire, the Palestinian defeat, Six Day War and Arab-Israeli war in 1973. This essay will critically examine Foud Ajami’s case for a raison d’état in the Middle East and his claim that there were six broad trends leading to the alteration of the balance of power away from Pan-Arabism and towards the state. It will be argued that Pan-Arabism was a romantic ideology that Arab states found convenient to support, all in advancement of their nationalistic state agendas. It was never a realistic endeavor that was physically undertaken by the Arab states and was thus never alive in a tangible sense. However, Pan-Arabism as an ideology had a place in the Middle East and was thus alive in an ideological sense.
We started with Phase I. I Contact client and met to discuss what to expect with our sessions. We then went to phase II, the therapist was able to sit down and understand the clients world view and the things she was going through. Phase III is Education and Integration, the therapist educated the client about existential world view. Phase IV is awareness, client was understood existential philosophy. Phase V is self-acceptance, the client understands that from now on they can choose differently. Phase VI is responsibility, the client has taken responsibility to make different choices, accepts that one can be purposeful and bring own meaning. Phase VII is choice and freedom, the client made conscious choices that are freeing from their self-imposed neurotic constraints. Phase VIII is separation, the client realizes that she no longer needs
The main theory that has largely influenced my clinical work at my current practicum site is cognitive behavior therapy (CBT). CBT asserts it is an individual’s thoughts and behaviors that directs the individual, so in this case my job would be to help the my client (individual) to find his or her thought that is driving his or her action(s). CBT is a fine dance; it may seem simple, identify the thought and replace the thought with a healthier thought. CBT is quite contrary to being simple, the techniques and timing is a fine juggling and balance act. To elaborate further, after a client has identified his or her thought that has been driving his or her action, they would need to restructure certain things in the their life that will help implement certain behaviors that will lead to a more healthier cognition.
Early 2011 uprisings swept across the Middle East and North Africa, and many rebellions are still going on today. The Arab region has seen revolts and conflict since the 1800‘s, but only recently have these revolts been redirected to the problems of Arab society (Ghannam, J. 2011 pg 4-5)The Arab Spring Uprising was first sparked in Tunisia and eventually struck Algeria, Jordan, Egypt, Yemen and then spread to other countries. Citizens throughout these countries were dissatisfied with the rule of their local governments. Issues like human rights violations, political corruption, economic decline, unemployment, extreme poverty, dictators...
In conclusion, despite being portrayed as the weaker side of the war, Algeria came out on top and got what it wanted from France. The film and Record article both present the idea of asymmetric war as a topic of significance. What the United States can learn about insurgency and counterinsurgency operations is to construct a military that is trained and skilled in things such as the language and culture of the country so that it has a logistical advantage over the enemy as well as to put less focus on the technological aspect. More time should be devoted into building the will to fight in our soldiers so that we don’t lose to the weak. Overall looking into the strategies of why the weak win as well as adapting these strategies to our military will help us be more successful in our wars.
It will seem foreign to them and they will act awkward at first, but staff should continue to help them progress and remain consistent with themselves. Participants should be able to move forward when they have decreased their risk areas, have adequate support in those areas, and have adjusted, on a consistent basis, to restructuring their lives, speech, and thought patterns. Staff should administer an assessment of thoughts, actions, and behaviors and compare it to the same assessment given to the participant at the start of the
Extremism manifests itself dangerously in the Islam religion (Palmer, Monte, and Princess Palmer, 37). The Muslim religion has some laws and believes that no one should question their design, origin or application. Good people should punish immoral people in Islam religion without showing mercy to them. In Islam, human beings have no right to offer forgiveness to others that can easily lead to and create peace to oneself in the society. The unforgiving nature makes human rights groups in many ways try to change and support governments that try to overthrow Muslim extremist governments. Such an approach creates a war never ending between the Muslim governments and other governments that fight the extremist ideals. In East Africa, Somalia presents a case example by observing how the Government is not able to control the ever fighting and dreadful Al-Shabaab. The “Al-Shabaab” is an Arab name for Muslim youth who over the years try to use enforce extremist rulers in governing the country and hence controlling the resources. Muslim fighters and rebels arm themselves with arsenals they use to fight groups that oppose them by killing and torturing them. The al-Shabaab launches attacks that kill people and openly claim responsibility for the losses and the deaths they cause. They also punish members who commit sin using the retrogressive laws of the Quran on the people they label sinners. Other extremist
The counselor accomplishes the above by expressing empathy, developing discrepancies, going along with resistance and supporting self-efficacy. Moreover, the counselor guides the client toward a solution that will lead to permanent posi...
The continuous military defeats of the Arab countries against Israel (1948, 1967, and 1973) have caused a heavy burden in the psychology of the Arab Muslims. These defeats confirmed the loss of Muslim power. This led to abandoning the idea of secularism and going back towards the commitment to Islam to regain the former ...
Over a period from 1960-1965, the first Republic of the Congo experienced a period of serious crisis. There was a terrible war for power that displayed senseless violence and the desperation to rule. There were many internal conflicts among the people. The country eventually gained independence from Belgium. For many countries this would be a time for celebration. Unfortunately for the people of the Congo this became a time to forget. Almost immediately after independence and the general elections, the country went into civil war. Major developed cities like Katanga and Kasai wanted to be independent from the Lumumba government. Different factions started to fight the government and Katanga and Kasai tried to secede from the rest of the country out of fear of the mutinous army that was out of control looting and killing.
“Are political Islam and democracy compatible?” This question has been troubling both Muslims and non-Muslims living in East and West for a long time now. Contemporary Islamic political thought has become deeply influenced by attempts at reconciling Islam and democracy. Muslim thinkers who deal with political debates cannot disregard the significance of the democratic system, as it is the prevailing theme of modern western political thought. Hence, it is necessary for any alternative political system, whether it is religious or secular, to explore its position with regards to democratic government. In fact, a large literature and media publications have developed over the last century on this heated discourse of democracy versus Islam. While many argue that Islam has all the ingredients of modern state and democratic society, many other reject the phenomena “modernism” and “democracy” as a whole because of their “foreign nature”—alien to “Islamic values”. For Islamists and modernists, the motivation for such effort to either embrace or reject democracy often is to remove suspicion about the nature and goals of Islamic movements and Islamic revivalism or resurgence. But before diving into this discourse, one needs to understand the definition and origins of “democracy.” Although purely a Western ideology in its origin, there is no consensus on the definition of “democracy” as a political system. The Oxford English Dictionary describes democracy as: “A system of government by the whole population or all the eligible members of a state, typically through elected representatives” (“democracy, n.”). In my paper, I will examine whether or not democracy and Sunni political Islam are compatible through the eyes of three revolutionary Sun...