EU parliament decides to increase sanctions on military council

EU parliament decides to increase sanctions on military council  On March 10, European Parliament members voted unanimously to adopt a resolution calling for more sanctions on the military junta.  Lawmakers have called for sanctions against the military junta as a whole and for the central bank to be targeted.  Ms Heidi HAUTALA, Vice President of the European Parliament, said:  "We acknowledge the fact that sanctions have been imposed four times, but call for more sanctions on the Burmese military. We can do more, we can include the military council in the sanctions.  He also called for the return of European oil and gas companies that continue to do business in Burma. Myanmar Oil and Gas Enterprise (MOGE) was included in the latest EU sanctions list released on 12 February.  Ms HAUTALA also called for the closure of European oil and gas companies that continue to do business in Burma. At a meeting of the European Parliament yesterday, members of the European Parliament pointed out that Russia and Ukraine are the most important countries in the world, and that the collapse of democracy in Burma cannot be forgotten.  "What is happening in Burma is similar to what is happening in Ukraine. Civilians are being attacked, especially women, children, and other minorities, including Christians. Many refugees are suffering from lack of food and health care, and we cannot abandon Asia."  The European Parliament's resolution on Burma yesterday called for adherence to the 2020 election results. To release all detained politicians, including Aung San Suu Kyi; It also called for the re-establishment of a civilian government.  It also provides evidence of crimes committed by the military council against ethnic and religious groups, including Rohingya and Christians. Significantly, the National Unity Government supports the recognition of the NUG CRPH and the NUCC as legitimate representatives of the people of Burma.  NUG's Czech representative to the Czech Republic, Lin Thant, said: "The European Union (EU) has made a decision that puts pressure on the EU, and if it is accepted by the EU, it must be respected by all its members .  He said efforts were being made to get the NUG recognized as a legitimate government by the European Union.

On March 10, European Parliament members voted unanimously to adopt a resolution calling for more sanctions on the military junta.

Lawmakers have called for sanctions against the military junta as a whole and for the central bank to be targeted.

Ms Heidi HAUTALA, Vice President of the European Parliament, said:

"We acknowledge the fact that sanctions have been imposed four times, but call for more sanctions on the Burmese military. We can do more, we can include the military council in the sanctions.

He also called for the return of European oil and gas companies that continue to do business in Burma.
Myanmar Oil and Gas Enterprise (MOGE) was included in the latest EU sanctions list released on 12 February.

Ms HAUTALA also called for the closure of European oil and gas companies that continue to do business in Burma.

At a meeting of the European Parliament yesterday, members of the European Parliament pointed out that Russia and Ukraine are the most important countries in the world, and that the collapse of democracy in Burma cannot be forgotten.

"What is happening in Burma is similar to what is happening in Ukraine. Civilians are being attacked, especially women, children, and other minorities, including Christians. Many refugees are suffering from lack of food and health care, and we cannot abandon Asia."

The European Parliament's resolution on Burma yesterday called for adherence to the 2020 election results. To release all detained politicians, including Aung San Suu Kyi; It also called for the re-establishment of a civilian government.

It also provides evidence of crimes committed by the military council against ethnic and religious groups, including Rohingya and Christians.

Significantly, the National Unity Government supports the recognition of the NUG CRPH and the NUCC as legitimate representatives of the people of Burma.

NUG's Czech representative to the Czech Republic, Lin Thant, said: "The European Union (EU) has made a decision that puts pressure on the EU, and if it is accepted by the EU, it must be respected by all its members .

He said efforts were being made to get the NUG recognized as a legitimate government by the European Union.

Sabo project completion ceremony for Mt. Fugen in Shimabara  Renewed determination to "become a disaster-resistant city" After the eruption disaster of Mt. Unzen and Mt. The bureau and others held a completion ceremony in Shimabara City on the 12th. Mayor Ryuzaburo Furukawa renewed his determination in a ceremony, saying, "To protect the lives of local residents, we will work to create a city that is resilient to disasters."  Local residents, fire brigade, and members of parliament also attended. Tetsuo Yokota (72), chairman of the Shimabara City Anchu District Voluntary Disaster Prevention Association, said in an interview that "the completion of the sabo project has led to the peace of mind of the residents." I want to continue disaster prevention drills without loosening. "

Sabo project completion ceremony for Mt. Fugen in Shimabara : Japan


Renewed determination to "become a disaster-resistant city"
After the eruption disaster of Mt. Unzen and Mt. The bureau and others held a completion ceremony in Shimabara City on the 12th. Mayor Ryuzaburo Furukawa renewed his determination in a ceremony, saying, "To protect the lives of local residents, we will work to create a city that is resilient to disasters."

Local residents, fire brigade, and members of parliament also attended. Tetsuo Yokota (72), chairman of the Shimabara City Anchu District Voluntary Disaster Prevention Association, said in an interview that "the completion of the sabo project has led to the peace of mind of the residents." I want to continue disaster prevention drills without loosening. "

Muslim cosmopolitan Based change : Malaysia  The world today is witnessing the occurrence of various evils that have a huge impact on society. The spread of the Covid-19 epidemic, soaring prices of basic necessities, climate turmoil and natural disasters beyond the rhythm of normalcy, political instability and various armed conflicts, are enough to describe how bitter the world conditions underlying our living environment are.   Cooking is not, the challenges seem to be happening alternately at such a fast pace.  Before we could catch our breath to address an issue strategically and thoroughly, another new storm suddenly appeared which worsened the situation.   So it demands for all citizens to continue to rise and move forward. This situation also requires us to always be on the alert to deal with current challenges and ready to face the greater mehnah ahead.   For this Muslims need to rise up to trigger change. The revival and change that we want to lead must be made based on a mold that is inclusive and can benefit all.   When we talk about the era of " Islamic Revivalism ", this country has gone through a wave of Islamic awareness that erupted in the early 1970s.   This awareness then presented a movement that gained mass support at the grassroots. This movement comes with a clear goal to realize Islam as a complete way of life.   The nurtured awareness has led to the formation of a Muslim society based on pure, moral, and visionary personality traits.  This successfully unravels the question surrounding the search for identity or 'quest for identity' , when the community has been covered with the clothes of the nation's identity that is confident, quality and mujahadah to come out of the dark side of the past.  In terms of practice, there is a veiled phenomenon known as 'mini telekung', among Muslim women widely. This is one of the clear manifestations of the nation's identity that was once perceived vaguely.   This is part of the polishing of this wave of Islamic revival that not only enhances the spiritual strength as well as the quality of faith internally. In fact it extends to the formation of the ideas of thought that drive the construction of this nation.   For so long the nation has been silenced by colonial nonsense myths that weaken the identity of indigenous peoples through various negative labels, as well as the imprisonment of religious values ​​from life, this wave of Islamic awareness in the 1970s has breathed new life into locals to develop themselves, families and countries. as well as stepping out leaving the darkness of the past.    Damage due to colonialism The events of 13 May 1969 were among the direct effects of the damage caused as a result of the occupation.  So the explosion of Islamic awareness at that time occurred at the right time to appear as an initiative and solution to put the country's socio on a balanced and stable track.   This was explained by Prof Mohammad Hashim Kamali in the Journal of Islamic Civilizational Renewal , published by IAIS Malaysia: In the context of Malaysia, the Muslim Youth Movement of Malaysia (ABIM), that emerged in 1971, drew much of its motivation from a combination of both tajdid and islah, that called for spiritual and moral transformation of individuals and visualized a more equitable and just society ”  A very phenomenal moment in the history of the construction of this country is marked by the agenda of refinement and reform of society's thinking. In particular it focuses on the perspective of the compatibility of Islam with the affairs of daily life and the construction of human civilization.  The fruits of this ripe transformation should be a supply for us to study together to improve all the weaknesses to present the idea of ​​nahdah (resurrection) and islah (change) more freshly.   Based on current and future realities, there is a need for a mapping of the reform agenda based on interaction with the current context along with historical mold, local factors, and the idea of ​​past change.   ABIM itself is part of the continuity of the reform movement that emerged in the ups and downs of the history of Islamic civilization, whose role should be highlighted through the dimension of Prophetic Social Science presented by Kuntowijoyo as follows:  "In that regard, I once said that what we need now are the prophetic social sciences, which not only explain and change social phenomena, but also give clues in which direction the transformation is done, for what, and by whom? Because of that, prophetic social science does not simply change for the sake of change, but changes based on certain ethical and prophetic ideals. In this sense, the prophetic social science deliberately contains the content of values ​​from the ideals of change that the society desires "   Thus, through this dimension, the history of the past Islāḥ movement is not merely as an empty narrative material nor as a lara comforting entertainment material. But it should be used as an instrument to rebuild or reconstruct the thinking of the people who mobilize the people, especially the ABIM movement.   Thus, this awareness will lift and bring about the understanding that movements like ABIM do not wake up navigating the movement of reform and change from an empty vacuum. The fact is, history has perpetuated that the reform movements we bring in have undergone various processes of interaction and interconnectedness as well as bridging with each other, involving the legacy of each nahdah and islah movement.  The intersection of the past Islāḥ movement Although there have been certain twists and turns in the past Islāḥ movement, this is not an obstacle for us to interact with its history due to events laden with various wisdoms and teachings.  In fact, the existence of ABIM today which consistently brings the idea of ​​reform is of a continuation and ‘acceleration’ nature to the journey of Islāḥ in society.  Thus, this awareness leads us to forge the idealism of reform in a cosmopolitan nuance. Sarwa Islah through this cosmopolitan paradigm paddles us towards an understanding that the forging of idealism can be done by fostering an inclusive culture and forming a mold of openness by fostering interaction to learn and exchange benefits across regional, cultural, racial, religious and ethnic boundaries.   This is what is defined as the host of the cosmos, which is according to Prof Azyumardi Azra as seeing mankind in the world as a universal community. This paradigm should be paired with an attitude of moderation, openness, and camaraderie, as these are basic pre-requisites to the healing of the change agenda in society.  Prof Dr Syed Khairudin Al-Junied in his book Hamka & Islam: Cosmopolitan Reform In The Malay World, also highlighted the concept of 'cosmopolitan reform' as a way of thinking by seeing the world as a universality. This is based on the aspirations of change by Haji Abdul Malik Bin Abdul Karim Amrullah (Hamka).   This cosmopolitan reform has been formulated as a distinctive idea in the reconstruction of a religious understanding that embraces a more just, inclusive and celebrates nature.  However, this agenda may be hampered when the discourse of the Islamic revival itself is sometimes misunderstood and misunderstood as the construction of religious values ​​that are exclusive and assess universality with suspicion.  This misunderstanding was corrected by Prof Emeritus Dr. Osman Bakar who denied the superficiality of the claims of Samuel Huntington's thinkers who tried to deny the identity of Islamic universality when he wrote:  “If many Westerners like those who embrace Huntingtonian perspective fail to see the universalistic face of Islam but highlight instead its particularistic face, then the fault partly lies with the Muslims. For many of them, religious revival means more of asserting and exhibiting Islam's particularism. There is very little emphasis from them on Islam's universalism. Furthermore, both through their words and deeds they have often demonstrated an indiscriminate rejection of all that is Western, something that is contrary to Islam's universal doctrines ”.  At the same time, this group of Muslims who profess exclusivity and particularism is in fact trapped within the framework of Samuel Huntington’s claim, who says that Modern Western civilization is the birth center of the idea of ​​universal civilization and values ​​universal values.  Imposition of western values On the other hand, Huntington's claim is an embodiment of the doctrine of "pretentious universalism" which is the coercion for other parts of the world to accept Western values ​​that are obscured in the name of universalism as claimed by many critics.  “ The crux of this critique is that Western cultural imperialism is something that is real and it is its goal to impose the particularistic traits of modern Western civilization on the rest of the world in the name of the pursuit of universal values, culture, and civilization or the pursuit of universalism. This pretentious universalism is likely to be, and in fact has been opposed by other non-Western civilizations, whether it pertains to politics, culture, art or social ethos. ”  Whereas in the history of human civilization, Islam has actually pioneered the identity of the cosmos. A stopover on Adam Mez’s writings in his book The Renaissance of Islam acknowledges how Islamic civilization accepts diversity and embraces it as an identity based on universalism as opposed to the West which is still in a dark daydream syndrome with the dominance of only one interpretation of religious ideology. Adam Mez explains:  “ What distinguished the Muslim Empire from Christian medieval Europe is the fact that within the borders of the former, unlike the latter, lived a large number of peoples of other faiths than Islam ”.  The clarification brought by Prof Osman Bakar should correct our understanding as the movers of the Islamic movement that the rise of Islam and the ummah must be inclusive because the benefits must be felt by all human beings and the inhabitants of the earth.  Thus, the foundations of naḥḍah i.e. the construction of Islāḥ thought in cosmopolitan nuances should be extended by standing on a non-static vision of enlightenment in a stagnant frozen nest. This effort should broaden its spectrum by appreciating the diversity and diversity of community life.   This islāḥ nurtures us to be responsible in navigating it with the middle medium to balance differences and find ways to develop the thinking of society in line with the demands of the times.   So in carrying the trust to bring the nahdah of resurrection, it must be inclusive and benefit all parties. It is not merely exclusive to bring good to a group of people.  Recalling the current challenges mentioned earlier, where the whole world is accepting its tempiation, then it demands for us to ground this inclusive mold-based Islamic revival agenda into the aspect of nation and nation building.   Therefore, ABIM is optimistic to navigate it based on the ideas and aspirations of Bangsa Malaysia as a unification solution and a model for nation building together. The idea of ​​Bangsa Malaysia is not an idea that dissolves the identity of ethnic and racial diversity that has existed for so long in Malaysia that should be appreciated, but it is the formation of a people's identity based on agreed values.  As discussed in the ABIM Policy Speech in conjunction with the 50th ABIM Sanawi Muktamar, “The Vision of the Muslim Reform and Cosmopolitan Movement: Wasilah Realizing the Aspirations of Nahdah” , this idea is based on the three loyalty orientations of the Malaysian Nation:  First, loyalty to the responsibility of empowering society collectively. Second, loyalty to defend the dignity and self -esteem of all citizens and third, loyalty to life that guarantees the sustainability and sustainability of future generations.   These three loyalties are a translation of the three values ​​that are trying to be highlighted as ABIM's commitment in the agenda of expanding the trust of reform-cosmopolitan in the mission of building a nation and a nation.   MUHAMMAD FAISAL ABDUL AZIZ serves as the President, Angkatan Belia Islam Malaysia (ABIM).

Muslim cosmopolitan Based change : Malaysia


The world today is witnessing the occurrence of various evils that have a huge impact on society.
The spread of the Covid-19 epidemic, soaring prices of basic necessities, climate turmoil and natural disasters beyond the rhythm of normalcy, political instability and various armed conflicts, are enough to describe how bitter the world conditions underlying our living environment are. 

Cooking is not, the challenges seem to be happening alternately at such a fast pace. 
Before we could catch our breath to address an issue strategically and thoroughly, another new storm suddenly appeared which worsened the situation. 

So it demands for all citizens to continue to rise and move forward. This situation also requires us to always be on the alert to deal with current challenges and ready to face the greater mehnah ahead. 

For this Muslims need to rise up to trigger change. The revival and change that we want to lead must be made based on a mold that is inclusive and can benefit all. 

When we talk about the era of " Islamic Revivalism ", this country has gone through a wave of Islamic awareness that erupted in the early 1970s. 

This awareness then presented a movement that gained mass support at the grassroots. This movement comes with a clear goal to realize Islam as a complete way of life. 

The nurtured awareness has led to the formation of a Muslim society based on pure, moral, and visionary personality traits. 
This successfully unravels the question surrounding the search for identity or 'quest for identity' , when the community has been covered with the clothes of the nation's identity that is confident, quality and mujahadah to come out of the dark side of the past.

In terms of practice, there is a veiled phenomenon known as 'mini telekung', among Muslim women widely. This is one of the clear manifestations of the nation's identity that was once perceived vaguely. 

This is part of the polishing of this wave of Islamic revival that not only enhances the spiritual strength as well as the quality of faith internally. In fact it extends to the formation of the ideas of thought that drive the construction of this nation. 

For so long the nation has been silenced by colonial nonsense myths that weaken the identity of indigenous peoples through various negative labels, as well as the imprisonment of religious values ​​from life, this wave of Islamic awareness in the 1970s has breathed new life into locals to develop themselves, families and countries. as well as stepping out leaving the darkness of the past.  

Damage due to colonialism
The events of 13 May 1969 were among the direct effects of the damage caused as a result of the occupation. 
So the explosion of Islamic awareness at that time occurred at the right time to appear as an initiative and solution to put the country's socio on a balanced and stable track. 

This was explained by Prof Mohammad Hashim Kamali in the Journal of Islamic Civilizational Renewal , published by IAIS Malaysia:
In the context of Malaysia, the Muslim Youth Movement of Malaysia (ABIM), that emerged in 1971, drew much of its motivation from a combination of both tajdid and islah, that called for spiritual and moral transformation of individuals and visualized a more equitable and just society ”

A very phenomenal moment in the history of the construction of this country is marked by the agenda of refinement and reform of society's thinking. In particular it focuses on the perspective of the compatibility of Islam with the affairs of daily life and the construction of human civilization.

The fruits of this ripe transformation should be a supply for us to study together to improve all the weaknesses to present the idea of ​​nahdah (resurrection) and islah (change) more freshly. 

Based on current and future realities, there is a need for a mapping of the reform agenda based on interaction with the current context along with historical mold, local factors, and the idea of ​​past change. 

ABIM itself is part of the continuity of the reform movement that emerged in the ups and downs of the history of Islamic civilization, whose role should be highlighted through the dimension of Prophetic Social Science presented by Kuntowijoyo as follows:

"In that regard, I once said that what we need now are the prophetic social sciences, which not only explain and change social phenomena, but also give clues in which direction the transformation is done, for what, and by whom? Because of that, prophetic social science does not simply change for the sake of change, but changes based on certain ethical and prophetic ideals. In this sense, the prophetic social science deliberately contains the content of values ​​from the ideals of change that the society desires " 

Thus, through this dimension, the history of the past Islāḥ movement is not merely as an empty narrative material nor as a lara comforting entertainment material. But it should be used as an instrument to rebuild or reconstruct the thinking of the people who mobilize the people, especially the ABIM movement. 

Thus, this awareness will lift and bring about the understanding that movements like ABIM do not wake up navigating the movement of reform and change from an empty vacuum. The fact is, history has perpetuated that the reform movements we bring in have undergone various processes of interaction and interconnectedness as well as bridging with each other, involving the legacy of each nahdah and islah movement.

The intersection of the past Islāḥ movement
Although there have been certain twists and turns in the past Islāḥ movement, this is not an obstacle for us to interact with its history due to events laden with various wisdoms and teachings.

In fact, the existence of ABIM today which consistently brings the idea of ​​reform is of a continuation and ‘acceleration’ nature to the journey of Islāḥ in society.

Thus, this awareness leads us to forge the idealism of reform in a cosmopolitan nuance. Sarwa Islah through this cosmopolitan paradigm paddles us towards an understanding that the forging of idealism can be done by fostering an inclusive culture and forming a mold of openness by fostering interaction to learn and exchange benefits across regional, cultural, racial, religious and ethnic boundaries. 

This is what is defined as the host of the cosmos, which is according to Prof Azyumardi Azra as seeing mankind in the world as a universal community. This paradigm should be paired with an attitude of moderation, openness, and camaraderie, as these are basic pre-requisites to the healing of the change agenda in society.

Prof Dr Syed Khairudin Al-Junied in his book Hamka & Islam: Cosmopolitan Reform In The Malay World, also highlighted the concept of 'cosmopolitan reform' as a way of thinking by seeing the world as a universality. This is based on the aspirations of change by Haji Abdul Malik Bin Abdul Karim Amrullah (Hamka). 

This cosmopolitan reform has been formulated as a distinctive idea in the reconstruction of a religious understanding that embraces a more just, inclusive and celebrates nature.

However, this agenda may be hampered when the discourse of the Islamic revival itself is sometimes misunderstood and misunderstood as the construction of religious values ​​that are exclusive and assess universality with suspicion.

This misunderstanding was corrected by Prof Emeritus Dr. Osman Bakar who denied the superficiality of the claims of Samuel Huntington's thinkers who tried to deny the identity of Islamic universality when he wrote:

“If many Westerners like those who embrace Huntingtonian perspective fail to see the universalistic face of Islam but highlight instead its particularistic face, then the fault partly lies with the Muslims. For many of them, religious revival means more of asserting and exhibiting Islam's particularism. There is very little emphasis from them on Islam's universalism. Furthermore, both through their words and deeds they have often demonstrated an indiscriminate rejection of all that is Western, something that is contrary to Islam's universal doctrines ”.

At the same time, this group of Muslims who profess exclusivity and particularism is in fact trapped within the framework of Samuel Huntington’s claim, who says that Modern Western civilization is the birth center of the idea of ​​universal civilization and values ​​universal values.

Imposition of western values
On the other hand, Huntington's claim is an embodiment of the doctrine of "pretentious universalism" which is the coercion for other parts of the world to accept Western values ​​that are obscured in the name of universalism as claimed by many critics.

“ The crux of this critique is that Western cultural imperialism is something that is real and it is its goal to impose the particularistic traits of modern Western civilization on the rest of the world in the name of the pursuit of universal values, culture, and civilization or the pursuit of universalism. This pretentious universalism is likely to be, and in fact has been opposed by other non-Western civilizations, whether it pertains to politics, culture, art or social ethos. ”

Whereas in the history of human civilization, Islam has actually pioneered the identity of the cosmos. A stopover on Adam Mez’s writings in his book The Renaissance of Islam acknowledges how Islamic civilization accepts diversity and embraces it as an identity based on universalism as opposed to the West which is still in a dark daydream syndrome with the dominance of only one interpretation of religious ideology. Adam Mez explains:

“ What distinguished the Muslim Empire from Christian medieval Europe is the fact that within the borders of the former, unlike the latter, lived a large number of peoples of other faiths than Islam ”.

The clarification brought by Prof Osman Bakar should correct our understanding as the movers of the Islamic movement that the rise of Islam and the ummah must be inclusive because the benefits must be felt by all human beings and the inhabitants of the earth.

Thus, the foundations of naḥḍah i.e. the construction of Islāḥ thought in cosmopolitan nuances should be extended by standing on a non-static vision of enlightenment in a stagnant frozen nest. This effort should broaden its spectrum by appreciating the diversity and diversity of community life. 

This islāḥ nurtures us to be responsible in navigating it with the middle medium to balance differences and find ways to develop the thinking of society in line with the demands of the times. 

So in carrying the trust to bring the nahdah of resurrection, it must be inclusive and benefit all parties. It is not merely exclusive to bring good to a group of people.

Recalling the current challenges mentioned earlier, where the whole world is accepting its tempiation, then it demands for us to ground this inclusive mold-based Islamic revival agenda into the aspect of nation and nation building. 

Therefore, ABIM is optimistic to navigate it based on the ideas and aspirations of Bangsa Malaysia as a unification solution and a model for nation building together. The idea of ​​Bangsa Malaysia is not an idea that dissolves the identity of ethnic and racial diversity that has existed for so long in Malaysia that should be appreciated, but it is the formation of a people's identity based on agreed values.

As discussed in the ABIM Policy Speech in conjunction with the 50th ABIM Sanawi Muktamar, “The Vision of the Muslim Reform and Cosmopolitan Movement: Wasilah Realizing the Aspirations of Nahdah” , this idea is based on the three loyalty orientations of the Malaysian Nation:

First, loyalty to the responsibility of empowering society collectively. Second, loyalty to defend the dignity and self -esteem of all citizens and third, loyalty to life that guarantees the sustainability and sustainability of future generations. 

These three loyalties are a translation of the three values ​​that are trying to be highlighted as ABIM's commitment in the agenda of expanding the trust of reform-cosmopolitan in the mission of building a nation and a nation. 

MUHAMMAD FAISAL ABDUL AZIZ serves as the President, Angkatan Belia Islam Malaysia (ABIM).
Previous Post Next Post