"Revolutionary change .. "Enthusiasm" and "anti-attitudes
Hatem Babeker Awad Al - Karim
Post-chanting (1)
The position of the Sudanese political forces in terms of formality and totality is still not confined to the political situation of the organized violence in which the protests were handled by the authorities for the following reasons:
Sudan's political movement is considered a political incubator for rescue. As for the transition that took place after October 1964 in the democratic and democratic parts of the nation, their orientation shifted from democracy to religious totalitarianism, meaning that the "democratic" parties have nothing to do with modernity and democratic transition.
- The economic bloc supporting the rescue sees that change will threaten its interests, which is the same mass that moves the centers of awareness of traditional parties from the mother to the "Islamic" Communist.
What the ruling political forces and the opposition do not want to say is that the systematic repression has taken its toll because it has destroyed its fears and has proven that repression will prolong the age of the social order. All political forces are seeking deals to reach the parliament within the secret and public quotas of the political movement. Authoritarian authority more than the rescue authority to accuse partners in the richness of wealth and the economy of Islam and the civilized system, which represents the summary of their ideas and society and their perceptions of the political and societal about the state, religion, the world and the wheel of history ......
(Beyond the cheering: (2
All are partners in the manufacture of this ugly reality
Many enthusiasts of change have been shocked by the decline in the tide of mass rallies, which escalated in protest against the lifting of subsidies on fuel last September, because they think the illusion that the public gift alone is enough to overthrow the ideological system is still the largest alliance of the currents of political Islam, which has been the greatest influence in Sudanese politics since After the uprising of October 1964. Until the day of the people, the most powerful forces, most of which are the rhetoric of Islam (the path of salvation), distinguish between the Umma Party (Awakening), the Islamic Front (the application of God's law), the federal (Islamic Constitution) The central discourse of the Shiites and their cadres in the study of the renewal of the Mohammed-Amara and Mohammed Abdo and the Afghani - the discourse prevailing among the forces of the Sudanese political movement, regardless of the roles of rationality, objectivity and scientific is a degree of the draft search for translation Of Islam in the life of the state and society. The rescue is the most expressive expression of this darkest theocratic project of the Sudanese political movement. We do not expect change without a discourse of change that offers a systematic trial of national history, political behavior and partisan performance ... I believe that the time for change is not yet ripe, I live and eat with Muawiya Edsem), which is the secret and declared agreements of all against the people to sustain tyranny, oppression and backwardness. I was confident that the people would learn the lesson and would attend to the change of social order for a free, modern democratic system where there could be theocratic bureaucracy.
It was not logical to topple the recent protests led by the poor and the homeless and the vitality of the living forces as usual in its ivory towers aspired to steal the people's struggle and revolution. The Sudanese political movement is not far from the rescue system. The main forces in the opposition are its people and its pure hands. Its cadres are part of the regime. He is against the people to sustain the system of permanent crises and political chaos ... Dr. Turabi, Imam al-Sadiq al-Mahdi, Muhammad Othman al-Mirghi, Khatib, Abu Issa ... etc. If the regime falls, they will be overwhelmed by the marginal questions of intellectuals such as Fathi Daw and Haidar Ibrahim Ali d. Abdullah Ali Ibrahim and Dr. Nour Hamad ... etc accuses them of collusion with the rescue since the creation of the creation is just blocking the horizon of the ruling class decided to get rid of the political face, which has gone bankrupt and exhausted military in the now exhausted .... Yes people declared illegitimate regime reversed the political forces that still give legitimacy through The recognition that it is the de facto authority must be discussed and still discussed on the ground. Old and with the same horizon and on the same agenda as the Imam al-Sadiq's paper, "You have the powers, we are the legitimacy, and the dialogue continues."
(3)
Beyond the cheering:
I was very impressed by those whose protests escalate on Imam Sadiq al-Mahdi and Habib al-Naseeb, Mr. Mohamed Osman al-Mirghani, that they did not take sides to the street protesting the high prices (raising subsidies on fuel) and to revive the memory, even to rely on illusion.
- The National Umma Project in the April 1987 elections (the Islamic Awakening Program) and the Democratic Unionist Party (DUP). The two parties were partners with the National Islamic Front in the Wifaq government and their cadres participated in varying degrees and participated in the rescue in the concept of Islamization of the economy. .. and their companies and their banks are growing and become embittered under the rescue ..... see the economic transformation of the righteousness ... and Helger .....
- The rescue was not a military coup led by the army to end the democratic regime on June 30, 1989, but a political position of the political stream of Sudan, all factions of the rise of the idea of a peaceful political solution to the Sudanese crisis and specifically the problem of the south .. Yes sponsored the most conscious coup in the Islamic political trend Front And then blessed by different degrees all factions, but issued the right of the people of the people when they organized the National Democratic Rally "Masjid Derar"
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