President Donald Trump’s announcement overnight that he will withdraw the United States from the Paris climate agreement comes as no surprise. After all, this is the man who famously claimed that climate change was a hoax created by the Chinese.
While it will take around four years for the US to withdraw, the prospect is complicated by Trump’s claim that he wants to renegotiate the agreement – a proposal that European leaders were quick to dismiss. But the question now is who will lead global climate action in the US’ absence?
As I have previously argued on The Conversation, there are good reasons for China and Europe to come together and form a powerful bloc to lead international efforts to reduce greenhouse gas emissions.
China is now the world’s number-one energy consumer and greenhouse gas emitter, and should it combine forces with Europe it has the potential to lead the world and prevent other nations from following the US down the path of inaction.
There are very early signs that this may be happening. Reports this week indicate that Beijing and Brussels have already agreed on measures to accelerate action on climate change, in line with Paris climate agreement.
According to a statement to be released today, China and Europe have agreed to forge ahead and lead a clean energy transition.
While it is too early to predict how Chinese and European leadership will manifest in practice, in the face of American obstruction they are arguably the world’s best hope, if not its only hope.
Trump’s announcement only reaffirms his antipathy towards climate action, and that of his Republican Party, which for decades has led attempts to scuttle efforts to reduce emissions at home and abroad. Let’s not forget that it was President George W. Bush who walked away from the Kyoto Protocol.
In just the few short months of his incumbency so far, Trump has halted a series of initiatives executed by President Barack Obama to address climate change. These include taking steps to:
Repeal the clean power plan
Lift the freeze on new coal leases on federal lands
End restrictions on oil drilling in Arctic waters
Reverse the previous decision against the Keystone XL pipeline
Review marine sanctuaries for possible oil and natural gas drilling.
And the list goes on.
This remains the real problem, regardless of whether the US is inside the Paris climate agreement or outside it. As the planet’s second-largest emitter of greenhouse gases, what the US does domestically on climate change matters a great deal.
As a result, if China and Europe are to lead the world in the US’ absence, not only will they have to ensure that other nations, such as Australia, do not follow the US – and some members of the government hope they do – but they are also going to have to think creatively about measures that could force the US to act differently at home. For example, some leaders have already mooted introducing a carbon tax on US imports, though such proposals remain complicated.
In the meantime, while these political battles play out around the world, climate scientists are left to count the rising cost of inaction, be it the bleaching of coral reefs or increasing droughts, fires and floods.
If only it were all a hoax.
How do we account for forces and events that paved the way for the emergence of Islamic State? Our series on the jihadist group’s origins tries to address this question by looking at the interplay of historical and social forces that led to its advent.
In the penultimate article of the series, Harith Bin Ramli traces the Muslim world’s growing disaffection with its rulers through the 20th century and how it created the climate for both the genesis of Islamic State and its continuing success in recruiting followers.
Islamic State (IS) declared its re-establishment of the caliphate on June 29, 2014, almost exactly 100 years after the heir to the Austro-Hungarian Empire, Archduke Franz Ferdinand, was assassinated. Ferdinand’s death set off a series of events that would lead to the first world war and the fall of three great multinational world empires: Austro-Hungary (1867-1918), Russian (1721-1917) and the Ottoman Sultanate (1299-1922).
That IS’s leadership chose to declare its caliphate so close to the anniversary of Ferdinand’s assassination may not entirely be a coincidence. In a sense, the two events are connected.
Ferdinand’s assassination and the events that it brought about (culminating in the 1919 Treaty of Versailles) symbolised the final triumph of a new idea of sovereignty. This modern conception was based on the popular will of a nation, rather than on noble lineage.
In declaring the resurrection of a medieval political institution almost exactly 100 years later, IS was announcing its explicit rejection of the modern international system based on that very idea of sovereignty.
Other than the Ottoman dynasty’s very late and disputed claim to the title, no attempt has been made to re-establish a caliphate since the fall of the Abbasid dynasty at the hands of the Mongols in 1258. In other words, Sunni Islam has carried on for hundreds of years since the 13th century without the need for a central political figurehead.
If we go further back in history, it seems that Sunni political theory had already anticipated this problem.
The Abbasid caliphs began to lose power from the mid-ninth century, effectively becoming puppets of various warlords by the tenth. And the caliphate underwent a serious process of decentralisation at the same time.
Key contemporary texts on statecraft, such as Abu al-Hasan al-Mawardi’s (952-1058) Ordinances of Government (al-Ahkam al-sultaniyya), described the caliph as the necessary symbolic figurehead providing constitutional legitimacy for the real rulers – emirs or sultans – whose power was based on military might.
As in the case of the Shi’i Buyid dynasty (934-1048), these rulers didn’t even have to be Sunni. And they were often expected to provide legislation based on practical and functional, rather than religious, considerations.
The Muslim world, then, had arguably already experienced secularisation of sorts before the modern age. Or, at the very least, it had for quite some time existed within a political system that balanced power between religious and worldly interests.
And when the caliphate came to an end in the 13th century, both the institutions of kingship and the religious courts (run by the scholar-jurists) were able to carry on functioning without difficulty.
It was the 19th-century Muslim revivalist and anti-colonial movement known as Pan-Islamism that was responsible for reviving the Ottoman claim to the caliphate. And the idea was revived again briefly in early 20th-century British India as the anti-colonial Khilafat movement.
But anti-colonial efforts after the fall of the Ottoman Empire, even those primarily based on religious beliefs, have rarely called for a return of the caliphate.
If anything, successors of Pan-Islamism, such as the Muslim Brotherhood, have generally worked within the framework of nation states. Putting aside doubts about their actual ability to commit to democracy and secularism, such movements have generally envisioned an Islamic state along more modern lines, with room for political participation and elections.
So why evoke the caliphate in the first place? The simple answer is that it has never been completely dismissed as an option.
In Sunni law and political theology, once consensus over an issue has been reached, it is hard for later generations to go against it. This was why Egyptian scholar Ali Abd al-Raziq was removed from his post at Al-Azhar University and attacked for introducing a deviant interpretation after he wrote an argument for a secular interpretation of the caliphate in 1925.
As many recent studies show, the idea of the caliphate and its revival has had a certain utopian appeal for a wide spectrum of modern Muslim thinkers. And not just those with authoritarian or militant inclinations.
But, in practice, the dominant tendency here too has really been to seek the liberation or revival of Muslim societies within the nation-state framework.
If anything, national aspirations and the desire to modernise society existed before the formation of the new political order after the first world war. The majority of the populations of Muslim lands welcomed the fall of the three empires, or at least didn’t feel very strongly about the survival of traditional ruling dynasties.
And, with the exception of Saudi Arabia, most dynasties that stayed in power did so by reinventing their states along modern, mainly secular, models.
But this did not always succeed. The waves of revolutions and military coups that swept the Middle East and other parts of the Muslim world throughout the 1950s and 1960s amply illustrate that popular sentiment identified traditional dynasties with the continuing influence of colonial powers.
In Egypt, under the Muhammad Ali dynasty (1805-1952), for example, the control of the then-French Canal epitomised the interdependent relationship between the dynasty and Western power. This was why Gamal Abdel Nasser (1918-1970) made great efforts to regain it in the name of Egyptian sovereignty when he became the country’s second president in 1956.
Either way, the success of the new Muslim nation states could be said to be predicated on two major expectations. The first was improvement of citizens’ lives – not only in terms of material progress, but also the benefits of freedom and the ability to represent the popular will through participatory politics.
The second was the ability of Muslim nations to unite against outside interference and commit to the liberation of Palestine. On both counts, the latter half of the 20th century witnessed abysmal failures and an increasing sense of frustration with Muslim leaders.
In many places, populism eventually gave way to authoritarianism. And the loss of further lands to Israel in the 1967 Six-Day War revealed the inherent weakness and lack of unity among the new Muslim nations.
Anwar Sadat’s peace treaty with Israel after the 1973 Yom Kippur War was widely seen as an act of betrayal, for breaking ranks in what should have been a united front. His decision to do so despite lacking popular support in Egypt only revealed the extent to which the country had evolved into a dictatorship.
Sadat’s consequent assassination at the hands of a small radical splinter group of religious militants acted as a warning to other Muslim leaders. Now they couldn’t simply ignore or lock away religious critics, even if the majority of the population still subscribed to the secular nation-state model.
Throughout the late 1970s and 1980s, Muslim leaders around the world increasingly made compromises with religious reactionary forces, allowing them to expand influence in the public sphere. In many cases, these leaders increasingly adopted religious rhetoric themselves.
Showing support for fellow Muslims in the Soviet-Afghan War (1979-1987) or the First Palestinian Intifada provided an opportunity to manage the threat of religious radicalism. National leaders probably also saw this as an effective way to deflect attention from the authoritarian nature of many Muslim states.
And, as demonstrated by Saddam Hussain’s turn to religious propaganda after the 1990-91 Gulf War, it could be used as a last resort when other ways of demonstrating legitimacy had failed.
The Gulf War also brought non-Muslim troops to Arabian soil, inspiring Osama bin Laden’s call for jihad against the Western nations that participated in it. And it eventually led to the US invasion of Iraq. That set off a chain of events that created in the country the chaotic conditions that enabled the rise of Islamic State.
If IS’s leadership is really an alliance between ex-Ba’athist generals and an offshoot of al-Qaeda, as has often been depicted, then we don’t have to go far beyond the events of this war to explain how the group formed. But the rise of Islamic State and its declaration of the caliphate can also be read as part of a wider story that has unfolded since the formation of modern nation states in the Muslim world.
As some commentators have pointed out, it’s not so much the Sykes-Picot agreement and the drawing of artificial national borders by colonial powers that brought about IS.
The modern nation-state model – as much as it’s based on a kind of fiction – is still strong in most parts of the Muslim world. And, I believe, it’s still the preferred option for most Muslims today.
But the long century that has passed since the first world war has been increasingly marked by frustration. It’s littered with the broken promises of Muslim rulers to bring about a transition to more representative forms of government. And it has been marked by a sense that Western powers continue to control and manipulate events in the region, in a way that doesn’t always represent the best interests of Muslim societies.
An extreme high point of frustration was reached in the events of the so-called Arab Spring. The wave of popular demonstrations against the autocratic regimes of the Arab world were seen as the first winds of change that would bring about democracy to the region.
But, with the possible exception of Tunisia, all of these countries underwent either destabilisation (Libya, Syria), the return of military rule (Egypt) or the further clamping down on civil rights (Saudi Arabia, Bahrain and other Gulf monarchies).
I would hesitate to describe IS’s declaration of a caliphate as a serious challenge to the modern nation-state model. But the small, albeit substantial, stream of followers it manages to recruit daily shows it would be wrong to take for granted that the terms of the international order can simply be dictated from above forever.
When brute force increasingly has the final say over how people live their lives, it becomes harder for them to differentiate between the lesser of two evils.
El Niño has arrived, it’s getting stronger, and it’s not about to go away soon. And already there are rumblings that this could be a big one. El Niño in Australia means warmer temperatures, and sometimes, but not always, drier conditions.
In 2014, some climatologists thought a big El Niño might have been on the cards. Ultimately, after some vigorous early warming in the Pacific, conditions only touched on El Niño thresholds. This year, with an event already established, climatologists are suggesting the odds are rising of an El Niño rivalling the record events of 1982 and 1997.
So what’s all the fuss about, and how are conditions different from last year?
El Niño events are identified by equatorial Pacific Ocean temperatures. At the ocean surface, an El Niño is when these are sustained at about 0.8°C warmer than average. As we speak, temperature anomalies are exceeding twice that value.
In fact, we have just experienced twelve consecutive weeks with temperatures more than 1°C above average in all five of the key El Niño monitoring areas. The record was previously held by the 1997 El Niño, when this widespread warming lasted eight consecutive weeks.
But no two El Nino’s are exactly the same. Despite this warming in the tropical Pacific Ocean, in the Indian Ocean temperatures are far warmer than they were in 1997 (or 1982), which may mean different impacts for Australia. But more about that later.
When sea surface temperatures in the central equatorial Pacific get warm enough, the atmospheric circulation shifts and the usually strong trade winds reduce, sometimes even reversing.
The direct consequence of the changing wind pattern is that the sea level in the western equatorial Pacific is no longer “piled up” by the trade winds. Low sea levels north of New Guinea (shown boxed) are strongly correlated with Nino3.4, which is the index that relates best to Australian climate.
At the peak (December) of the 1997 El Niño, the sea level in the western Pacific dropped nearly 30 cm. It is only August and already the sea level is nearly 25 cm below normal to the north of Australia.
Likewise, in the eastern Pacific, sea levels have risen by similar amounts as the weakened trades allow water to shift east. This half-metre difference in the normal sea level between the east and west is a classic strong El Niño signature.
A drop in sea level often means less water flows past Indonesia and down Australia’s west coast — weakening the Leeuwin Current and reducing the likelihood of coral bleaching in Western Australia.
Climate forecast centres around the world are keenly monitoring the development of this year’s El Niño. Why? Because for some time, all the top dynamical (i.e., physics based) climate models have agreed that there is more warming of the tropical Pacific Ocean to come.
The current (late July) average forecast is for continued warming peaking at a Niño 3.4 value of +2.7°C by December. Such a value would put 2015 alongside the big El Niño events in 1982 (+2.8°C) and 1997 (+2.7°C).
Reinforcement by the atmosphere is an essential part of El Niño development – as you can see in our Understanding ENSO video.
Last year the ocean began generating an El Niño but the atmosphere wouldn’t come to the party. This year the atmosphere is clearly responding.
Two exceptionally large westerly wind events have already occurred in the western equatorial Pacific this year, giving this El Niño a significant boost. Another wind event is forecast for August to kick the system along even further and add to the strength of this El Niño.
Of the 26 El Niño events since 1900, 17 have brought widespread drought to Australia. In the big El Niño of 1982, drought devastated the eastern half of Australia and drove the devastating Ash Wednesday bushfires.
In contrast, the even stronger El Niño of 1997–98 brought more localised drought, with key rains in May and September meaning winter crops did reasonably well in most areas. Other years, such as 2002 and 1996, when weaker El Niño’s occurred, the drought was more severe.
For Australia, it’s not the size of El Niño that matters, it’s how it interacts with other rainfall drivers – such as sea surface temperatures around the continent and in the Indian and Southern Oceans, as well as random ‘weather noise’ – that governs the eventual rainfall over the continent.
A significant El Niño event is currently underway, and there’s a chance it could rival the big events of 1982 and 1997. While this may increase the chance of drought and higher temperatures in eastern Australia, many other factors influence potential impacts.
We are already seeing that in the August–October Bureau of Meteorology seasonal outlooks, with the warmest June ocean temperatures on record in the southern Indian Ocean keeping the strengthening El Niño at bay by putting more moisture into the mid-levels of the atmosphere and changing weather patterns.
So what’s the final 2015 El Niño prediction?
The 2015 El Niño is already significant, and a big El Niño certainly remains a possibility. Widespread strong impacts haven’t (yet) raised their head for Australia and indeed, such as in 1997, may never do.
But managing El Niño is all about managing risk. The southern spring is the time when dry weather, frosts and heatwaves can hurt farmers and many others the most. And that’s when El Niño events, which raise the odds of these impacts, like to bite hardest.
The authors will be one hand for an Author Q&A between 12:30pm and 1:30 pm on Tuesday, August 11. Post your questions in the comments section below.
The spiritual climate in Syria is a changing one. While Syria’s Christian minority is generally respected, conversions to Christianity from Islam are rare and sometimes met with opposition, reports MNN.
Voice of the Martyrs reports that evangelizing is legal, but visas are not granted for missionary work. And while there is freedom to worship, any activity that could threaten communal harmony is suspect, making it difficult to spread the Gospel.
Despite the challenges, Reach Global in the Middle East and North Africa (MENA) began in 2008. The team working in the area is focused on holistic ministry: meeting physical and emotional needs as well as the spiritual needs of an individual.
They have been working together with churches, national partners, and collaborating with like-minded ministry organizations in order to reach the Syrians with the hope of Christ, and there has been success. A church has been planted.
This June however, the Syrian government closed the doors of that evangelical church. The group is still hoping to meet for worship and Bible study, but they are praying for wisdom and discernment on how to do that and still remain within the law.
Report from the Christian Telegraph
Assault on community center, church, homes leaves 24 Copts wounded.
ISTANBUL, March 17 (CDN) — A mob of enraged Muslims attacked a Coptic Christian community in a coastal town in northern Egypt last weekend, wreaking havoc for hours and injuring 24 Copts before security forces contained them.
The violence erupted on Friday (March 12) afternoon after the sheikh of a neighborhood mosque incited Muslims over a loudspeaker, proclaiming jihad against Christians in Marsa Matrouh, in Reefiya district, 320 kilometers (200 miles) west of Alexandria, according to reports.
The angry crowd hurled rocks at the district church, Christians and their properties, looted homes and set fires that evening. The mob was reportedly infuriated over the building of a wall around newly-bought land adjacent to the Reefiya Church building. The building, called al Malak al Khairy, translated Angel’s Charity, also houses a clinic and community center.
“I was very surprised by the degree of hatred that people had toward Christians,” said a reporter for online Coptic news source Theban Legion, who visited Reefiya after the attack. “The hate and the disgust were obvious.”
The attack was a rarity for a northern coastal resort town in Egypt; most tensions between Copts and Muslims erupt in southern towns of the country.
According to a worker building the wall around the newly-bought plot, local Sheikh Khamis along with a dozen “bearded” men accused the church and workers of blocking a road early on Friday, staff members of Watani newspaper said.
Worried that the dispute could erupt into violence, one of the priests ordered the workers to take the wall down.
The governor of Marsa Matrouh approved the building of the church center and granted a security permit to conduct religious services in 2009.
Following afternoon mosque prayers, Sheikh Khamis rallied neighborhood Muslims, gathering more than 300 people. The mob broke into groups, attacking the church and nearby houses of the Coptic Christian community. There are nearly 2,000 Coptic Christians in Reefiya.
Around 400 Copts fled into the church building while the rioting mob looted and destroyed 17 houses, 12 cars and two motorcycles, according to Watani.
Local security forces were unable to contain the attack and called-in back up from nearby Alexandria. At nearly 1:30 a.m. on Sunday (March 14) they managed to contain the crowd and let the Christians out of the church.
Police arrested 16 young Christian men among those who were inside the church building, according to Watani. Later, four of them who were released because they were underage told reporters that security forces beat them. Police also arrested 18 of the assailants.
Some of the attackers and security forces were also wounded in the altercation. Of the wounded Copts, two were reportedly rushed to a hospital in Alexandria in critical condition. Sobhy Girgis, 33, was taken to Alexandria’s Victoria Hospital for internal bleeding in the kidney from injuries sustained from rocks the crowd threw at him, and Mounir Naguib, 41, was treated for multiple stab wounds, according to Watani.
Naguib, a teacher, said he was accosted while on his way to the Angel’s Charity building, with a knife-wielding member of the mob asking him if he was a Christian. When he said he was, the Muslim told him to convert to Islam by pronouncing the two testimonies of the Muslim faith (that there is no God but Allah and that Muhammad is his messenger).
“When I refused, he stabbed me in the thigh and hit me on the head,” Naguib told Watani.
One Copt, Nabil Wahba, told of how his house was destroyed. Wahba said he came home at 6 p.m. to find around 40 men hurling stones at his house. At 9 p.m. they came back with clubs and iron pipes, ripping the windows open and throwing fireballs into the house.
“When we tried to put out the fire, they hurled stones at us, while others were pulling down the garden fence and setting the other side of the house aflame,” Wahba told Watani.
Security forces pulled Wahba and his sister out of his blazing house.
On the same day that violence erupted in Marsa Matrouh, the U.S. Commission on International Religious Freedom (USCIRF) released a report denouncing Egypt’s legal system for not bringing people to justice for violent acts against Christians and their property.
According to the report, in the last year there have been more than a dozen incidents in which Coptic Christians have been targets of violence.
“This upsurge in violence and the failure to prosecute those responsible fosters a growing climate of impunity,” USCIRF Chairman Leonard Leo states in the report.
Since 2002, Egypt has been on the USCIRF “Watch List” as a country with serious religious freedom violations, including widespread problems of discrimination, intolerance and other human rights violations against members of religious minorities, according to the report.
Commenting on the Marsa Matrouh attack, the Theban Legion reporter stated that among the mob were members of Bedouin communities who are intolerant of plurality and diversity in society.
“The law of the land is supposed to be a civil law, and we would like to see a civil law applying to everybody,” he said.
Report from Compass Direct News
Coptic carpenter killed outside building that Muslims feared would be used as church.
ISTANBUL, February 16 (CDN) — Three men accused of killing six Coptic worshipers and a security guard pleaded not guilty on Saturday (Feb. 13) as the Coptic community mourned the loss of yet another victim of apparent anti-Christian violence.
The three men allegedly sprayed a crowd with gunfire after a Christmas service in Nag Hammadi on Jan. 6. In addition to the seven that were killed, nine others were wounded. The killings were the worst act of anti-Coptic violence since January 2000, when 20 Copts were killed in sectarian fighting in Al-Kosheh.
Defendants Mohammed al-Kammuni, Qorshi Abul Haggag and Hendawi Sayyed appeared Saturday in an emergency security court in Qena, a city 39 miles (63 kilometers) north of Luxor.
In front of the packed courtroom, the three men said little at the hearing other than to enter their plea before Judge Mohammed Adul Magd, according to one attorney present at the hearing. The men are charged with premeditated murder, public endangerment and damaging property.
Numerous Muslim attorneys volunteered to defend them for free as seven attorneys representing the interests of the victims looked on. The next hearing is set for March 20.
Even as the men entered their pleas, the Coptic community mourned the loss of yet another Christian, this one shot dead by police. On the evening of Feb. 9, Malak Saad, a 25-year-old Coptic carpenter living in Teta in Menoufia Province, was walking outside a meeting hall that police had seized from Christians when he was shot through his chest at close range. He died instantly.
Scant details are known about the shooting. Police surrounded the entire village and closed it to all reporters. In a statement, officials at the Interior Ministry said the Saad was killed by mistake when a bullet discharged while a police guard was cleaning his weapon. The Interior Ministry said the shooter has been detained and will be tried in a military court. Such courts are traditionally closed to the public.
One of Saad’s cousins, who requested anonymity, disputed the Interior Ministry’s version of the incident. He said that the guard had used the bathroom inside the meeting hall and had come outside of the building when he exchanged a few words with Saad and shot him at close range. The bullet went completely through Saad’s chest.
The building in question had been Coptic-owned for 16 years, but two days prior to the shooting, police seized it after a group of Muslims started a rumor that the owners planned to convert the hall into a church building.
Disputes over worship venues are common in Egypt. Copts and other Christians are extremely restricted in opening or even maintaining houses of worship because of complex government statutes. Anti-Christian elements within Egyptian society often use the statutes to harass Christians, Christian leaders said.
Following the Jan. 6 shootings, in a move that Christian leaders said was designed to silence the Coptic community’s protests, police began going door to door and arresting Coptic men in their late teens and 20s. Reports vary widely on the numbers of how many men were arrested, but 15 arrests have been confirmed.
Early in the morning of Jan. 8, officers from State Security Intelligence appeared at the home of Tanios Samuel looking for a different house. When officers realized they were at the wrong home, they arrested his brothers, Fady Milad Samuel, 21, and Wael Milad Samuel, 24.
“We are Copts. It is their country, they will do whatever they want,” Tanios Samuel said about the arrests.
He said the government is using his brothers and the others arrested as pawns to silence dissent. He said he lives in fear for himself and his brothers.
“The families are very scared – scared of violence, getting threats all the time,” Samuel said. “All we want is peace.”
Last month’s attack brought widespread outrage across the Coptic community and from human rights groups around the world.
Since his rise to power in 1981, Egyptian President Hosni Mubarak has avoided classifying any anti-Coptic attack as part of a larger sectarian struggle within the country. His critics however, have long said his policies or lack thereof contribute greatly to the anti-Christian climate within the country.
Although freedom of religion is guaranteed in Egypt’s constitution, Islam is the official state religion. In public schools, the Quran is used to teach Arabic.
On Jan. 21, Mubarak made an uncharacteristically strong statement about the shootings to MENA, the government-run news agency.
“The criminal act in Nag Hammadi has bled the hearts of Egyptians,” he said. “I hasten to affirm that the reasonable people of this nation, and its religious leaders and thinkers … bear the greater responsibility to contain discord and ignorance and blind fanaticism and to confront the despicable sectarian strife that threatens the unity of our society.”
Despite Mubaraks’s comments, the government has characterized the attack as either a random criminal act or as one done in reaction to a November incident in which a 21-year-old Christian man allegedly raped a 12-year-old Muslim girl.
In an interview with BBC Arabic, Dr. Fathi Sourour, head of the Egyptian Parliament, said, “The Nag Hammadi shooting of Christians on Christmas Eve was a single criminal act, with no sectarian dimensions.” He added that the crime was “prompted by the ‘death’ of a Muslim girl as a result of being raped by a Copt.”
Later, commenting on a report about the incident, he described the shootings as “a clash between two brothers living in one home.”
Copts, however, have a starkly different impression of the shooting.
Georgette Qillini, a Coptic member of the Egyptian Parliament, described the attack as “a purely sectarian crime and by no means an individual criminal attack,” the Egyptian newspaper Al-Ahram reported.
Ibtessam Habib, another Coptic Parliament member, agreed that “sectarian rather than personal motives lie behind the Nag Hammadi attack.”
Report from Compass Direct News
Half of those arrested in recent months could face apostasy charges.
ISTANBUL, January 28 (CDN) — At least 14 Christians have been detained in Iranian prisons for weeks without legal counsel in the past few months as last year’s crackdown has continued, sources said.
Three Christians remained in detention at Evin prison after authorities arrested them along with 12 others who had gathered for Christmas celebrations on Dec. 24 in a home 20 kilometers (12 miles) southeast of Iran’s capital, Tehran, according to a source who requested anonymity.
While the others were released on Jan. 4, remaining at Evin prison were Maryam Jalili, Mitra Zahmati and Farzan Matin, according to the source. Jalili is married and has two children.
Matin sounded ill in a short phone conversation this week to his family, the source said.
“Maybe he caught a cold, maybe it’s something else, but for sure they are under heavy pressure,” the source said. “They are not allowed visits from family. It doesn’t seem good.”
Security forces went to the homes of all the detainees and confiscated their books, computers and other literature, according to Farsi Christian News Network. None of the Christians have had access to legal counsel or representation.
“Normally they eventually release them,” said an Iranian source of the Dec. 24 arrests. “They never keep one person forever … but we don’t know when. We are used to living with this kind of government. Therefore we try our best and seek what God will do, and pray that they don’t keep them so long.”
The source said authorities have promised the release of the three Christians arrested Dec. 24 but have yet to let them go.
“They called their families, and they were told they would be released after bail … but then they didn’t [release them],” he said of the three Christians held in Evin.
Within days after the Dec. 24 arrest, Jalili’s sister, Mobina Jalili, and another Christian were arrested in Isfahan. The source said these two have had no contact with their families. The location and conditions of their detainment are unknown.
In the southwestern city of Shiraz, seven Christians were being detained as of Jan. 11, another source said, and most of them may face charges of apostasy, or leaving Islam.
Family members who have spoken with the arrested Christians said authorities have told the detainees – with the exception of one who was not born a Muslim – that they are guilty of apostasy, the source said.
The names of those detained in Shiraz are Parviz Khaladj, Mehdi Furutan, Roxana Furouyi, Behrouz Sadegh-Khanjani, Abdol Reza Ali Haghnejad, Iman Farzad and one identified only as Mahyar.
Another Christian in the northern city of Rasht, Davoot Nejatsabet, also has been arrested. And Yousef Nadarkhani, who was arrested last year on Oct. 13 in Rasht, remains in prison.
The source said the government was in crisis with so many of its citizens continuing to openly protest against it, and that this was an opportune moment to lash out against Christians.
“They see that the West is keeping quiet about Christians,” said the source. “But the Christians should mobilize about what is happening.”
Arrested Christians are regularly denied legal counsel. Often Christians are charged with other crimes, such as espionage or disrupting public order, because of their faith. The charged political climate in Iran has made it nearly impossible for Christians to find appropriate defense lawyers they can afford, a source said. Many of Iran’s human rights lawyers have either fled the country, the source said, are in prison or are otherwise unable to take up Christian cases.
Under sharia (Islamic law), apostasy is one of several “crimes” punishable by death, although Islamic court judges are not required to hand down such a sentence. No converts to Christianity have been convicted of apostasy since international pressure forced officials to drop the death sentence of Christian convert Mehdi Dibaj in 1994.
In the years following the convert’s release, however, Dibaj and four other Protestant pastors, including converts and those working with them, have been murdered. The murderers of the Christians have never been brought to justice, and government officials are suspected of playing a role in the killings.
Governmental and non-governmental agencies say that Christian converts are regularly placed under surveillance, arrested, imprisoned without due process and tortured. Muslim-born Iranians who have embraced Christianity are legally prohibited from practicing their newfound faith.
Report from Compass Direct News
Prosecutors suspect he’s protecting ‘masterminds’ of slaying of three Christians in Malatya.
ISTANBUL, August 25 (Compass Direct News) – Turkish murder suspect Emre Gunaydin admitted in court last week that he had again committed perjury in the trial over the savage murders of three Christians in southeast Turkey.
Gunaydin, 21, faced off in Malatya’s Third Criminal Court on Friday (Aug. 21) with Varol Bulent Aral, whom he had named as one of the instigators of the attack at Zirve Publishing Co.’s Malatya office in a previous disposition before state prosecutors. Gunaydin, the alleged ringleader of the murderers, told the court that he had lied in a previous disposition before state prosecutors by implicating Aral.
“I named Varol Bulent Aral to reduce the sentence,” Gunaydin said under questioning.
His admission came after Aral testified at length, painting an elaborate scenario of himself as a key player in the “Ergenekon” conspiracy – said to include top level political and security officials, among others – suspected of orchestrating the 2007 Malatya attack with Gunaydin and four other defendants.
“Varol Bulent Aral has no connection with these events,” Gunaydin insisted. “He is explaining things that he has imagined. There was not any threat against me, nor any instigator.”
Gunaydin initially failed to appear at Friday’s hearing where Aral was expected to testify, sending a note to the court that he was feeling unwell. But the judge abruptly announced a short court recess and ordered Gunaydin brought immediately from prison to the courtroom.
At a hearing three months ago, Gunaydin retracted similar allegations he had made against Huseyin Yelki, a former volunteer at the Christian publishing house where Turkish Christians Necati Aydin and Ugur Yuksel and German Christian Tilmann Geske were bound hand and foot, tortured and then slain with knives.
Jailed for three months on the basis of Gunaydin’s allegations, Yelki was finally brought to testify at the May 22 hearing.
“Huseyin Yelki is not guilty. He’s in prison for nothing,” Gunaydin told the court after Yelki testified. When questioned why he previously had implicated Yelki, Gunaydin said, “I did it to lessen my punishment. That’s why I said he was a missionary.”
Despite glaring discrepancies in his testimony, Yelki was released for lack of evidence. Aral was also ordered released for insufficient evidence, although he remains jailed in the Adiyaman Prison on unrelated criminal charges.
Plaintiff lawyers have expressed skepticism about Gunaydin’s two retractions, questioning whether he has been pressured to change his testimony in order to shield the actual instigators of the plot. They also remain unconvinced that Aral and Yelki were not collaborators in the attack.
“An investigation does not just consist of claims, it must consist of proofs,” plaintiff lawyer Ali Koc told journalists on the courthouse steps after last week’s hearing. “One of the underlying missing elements of the Zirve Publishing trial in Malatya stems from the failure to pursue the investigation with sufficient objectivity, depth and careful attention.”
The only reason Aral and Yelki were charged in the case, the attorney noted, was because one of the defendants claimed they were accomplices. Koc stressed it was “the duty of the state and the judiciary to uncover those responsible for this event – the instigators, and the climate in which they emerged.”
He also declared that Aral should be investigated for his relations with intelligence officials, which he hoped would expose new evidence.
“If the Malatya case is not joined with the Ergenekon trial, then we’re probably looking at a verdict against the killers within the next three to five court hearings,” plaintiff lawyer Erdal Dogan said. “But I have hope – I hope for merging it with the Ergenekon case, in order to uncover the perpetrators behind the scenes.”
After two failed summons, Burcu Polat also appeared to testify at the Aug. 21 hearing. Now 18, Polat was Gunaydin’s girlfriend at the time of the murders. She stated that she had used two different cell phones in the weeks previous to the murders. Both telephones were registered in the name of her father, Ruhi Polat, a provincial council member of the Nationalist Movement Party previously called to testify at the trial.
The court summoned intelligence officer Murat Gokturk from the Malatya gendarmerie headquarters to appear at the next hearing, set for Oct. 16. Yelki had contacted Gokturk frequently by telephone in the weeks preceding the murders.
Detailed Informant Letter
Two months ago, an informant in the military intelligence division of the Malatya gendarmerie headquarters sent an extremely detailed report to state prosecutors regarding what Turkish media have dubbed the “Malatya massacre.”
The two-page letter fingered former Col. Mehmet Ulger, gendarmerie commander of Malatya province at the time of the murders, as a key instigator within the murder plot.
With precise, documented details, the report outlined Ulger’s targeting of the Malatya Christians and their activities during the weeks surrounding the attack, including a secret briefing for selected officials, unregistered meetings and the tapping of gendarmerie personnel named for specific assignments at various stages.
At the actual day and hour of the killings, the report said, Ulger received a telephone call from his commander while he was in a furniture shop in the city center. Ulger immediately promised to go to the scene, taking two sergeant majors and an official car, and arriving just as the police teams pulled up.
“The event had just happened, and the police teams had not yet gone to the scene, and Mehmet Ulger’s superiors informed him about it,” the report noted.
The letter goes on to describe frequent visits Inonu University professor Ruhi Abat made to Ulger’s office, where the colonel had specifically ordered his subordinates to never record Abat’s visits in the official record book.
Although Ulger and Abat testified on April 13 that they had sponsored a seminar regarding missionary activities for gendarmerie personnel, the informant declared it could be easily proved that such a seminar had never been held.
The informant claimed that 40,000 Turkish lira (US$30,800 at the time) was paid out during 2007 by Malatya’s gendarmerie intelligence staff “solely to direct close surveillance on missionary activities.” Instead of using the funds to help “break apart illegal organizations or recover a lot of drugs,” he said, a large portion of the money was handed over to Abat, he said.
The informant’s letter was sent simultaneously to Malatya Prosecutor Seref Gurkan and State Prosecutor Zekeriya Oz, who heads the Ergenekon investigation in Istanbul.
The anonymous informant claimed he had much more information that he could not pass along safely without revealing his own identity.
“Because I regret that I was involved myself in some of this, I am sending this letter to both prosecutors,” he wrote. “I hope that I am being helpful in solving this dark event.” He enclosed a CD of Ulger’s 2007 briefing as well as a list of the people whose telephones were being tapped.
It is not known how seriously the latest informant’s letter is being taken by the Malatya prosecutors.
“But we are seeing the continuation of a long chain of information coming out,” plaintiff lawyer Orhan Kemal Cengiz commented. “We have at least achieved something in the eyes of the Turkish public, because everyone is now convinced that it was not just these five young men who planned this; there were much larger and more serious forces behind the scenes.”
Report from Compass Direct News