The thick fog after the fall by Fahad Kline

One year after the chants of “Hurriya!” echoed from Daraa to Damascus, after fireworks lit skies that had long known only the dull orange of mortar fire, Syrians find themselves in a strange, liminal hour of history. They toppled a man who for decades seemed untopplable, the heir to a dynasty of fear, a ruler who treated the country like a private, paranoid kingdom. Bashar al-Assad is gone; this much is fact. But what has taken his place feels less like democracy and more like a weather pattern: shifting, opaque, and impossible to predict.

Syrians mark the anniversary not with the triumphant certainty of revolution fulfilled but with a cautious, almost weary gratitude. There are concerts on the Corniche in Latakia, poetry readings in Homs, youth forums in Aleppo. There are families visiting graves. There are men and women trying to will themselves into believing that the narrative arc of their suffering is finally bending toward something better. But beneath the festivities, beneath the official speeches and the televised address the new president is expected to deliver tonight, lies a quiet disorientation. It is the unsettling awareness that removing the dictator was merely the prologue, not the conclusion.

In the early days after the fall, the country experienced a euphoric clarity. Revolution has a way of making the future feel solvent. Citizens imagined newly paved roads, transparent institutions, overdue accountability, and a political system that might finally be theirs. Committees formed, neighbor spoke to neighbor, and people who had spent years whispering began to speak too loudly, as if making up for lost time. You could almost hear the collective exhale of a nation holding its breath for half a century.

Yet one year later, the fog has returned, denser, stranger, and in many ways more disarming than the darkness that preceded it. Because fog is not the same as tyranny; fog does not imprison you or disappear you into a basement cell. Fog is subtler. It obscures reality. It makes every direction look plausible and every path potentially dangerous. Fog hides the boundaries between hope and delusion.

The transitional government insists it is moving steadily toward a constitutional referendum, toward free elections, toward a reconstruction plan that will transform Syria into a model of post-authoritarian renewal. But such language, while soothing, often feels as artificial as the technocratic diagrams projected behind officials during press conferences. Policies are announced, only to be contradicted days later. Committees are formed and then dissolved. Regional power brokers jockey for influence. Old warlords rebrand themselves as civil-society advocates. Foreign governments offer support wrapped in conditions thick enough to feel like chains.

In Damascus cafés, those that survived the years of shelling and those newly opened with suspiciously generous funding, people debate whether this confusing interlude is merely the turbulence that follows any revolution or the first signs that the future is being negotiated above them rather than with them. The Syrian instinct for reading between lines is still acute, almost genetic at this point. And what they read is this: Freedom is promised, but its shape remains blurry.

The new president, a former judge with a reputation for integrity and an almost monastic seriousness, is expected to reassure the nation tonight. His supporters believe he is the antidote to decades of corruption, the first leader in modern Syrian memory who might not be enthralled by the machinery of power. They praise his quiet resolve, his refusal to turn himself into a personality cult, his early steps to release political prisoners and limit the reach of the still-intact intelligence apparatus.

His critics, however, detect a different story. They see a man hemmed in by the old state’s skeletal frame, trying to steer a ship whose rudder he does not fully control. They point out that the security services remain opaque, their internal hierarchies untouched. They question why certain former regime figures have been permitted to reinvent themselves in the new order, why transitional courts seem more symbolic than functional, and why journalists still hesitate before printing what they know.

And then there is the economy, an exhausted, skeletal creature staggering beneath the weight of both war and its aftermath. Prices have stabilized somewhat, but jobs remain scarce. Entire industries need to be resurrected from scratch. International investment trickles rather than flows. Syrians, resourceful as ever, adapt: informal markets flourish, households rely on complex webs of mutual aid, and young entrepreneurs dream up start-ups that operate largely on optimism.

But optimism is not a governance strategy. Nor is patience an infinite resource.

The question haunting this first anniversary, the question whispered in taxis, muttered in bread lines, and debated in university halls is simple, has freedom arrived or have Syrians merely traded one form of darkness for another, more nebulous one? In the old days, repression was blatant; one could point at it, name it, fear it. Today’s uncertainty is more corrosive. It creates a vacuum where conspiracy theories thrive and where trust a prerequisite for any democracy struggles to root.

Still, this fog, for all its dangers, is not without possibility. Fog lifts. Fog thins. It reveals landscapes once hidden. What Syrians have gained this year, if nothing else, is the right to imagine a future without predetermined borders. For a people long confined to a political maze designed by others, this alone is revolutionary.

The celebrations today are neither naive nor hollow; they are a testament to endurance. Syrians know better than most that history rarely moves in straight lines. But they also know that sometimes, in the long, disorienting aftermath of upheaval, nations find their way not by waiting for perfect clarity but by walking forward anyway.

And so they walk through the fog, yes, but together.


Another Trumpian peace agreement bites the dust by John Reid

In a very short time, the diplomatic rose-tinted glasses used to promote the 2025 ceasefire between Thailand and Cambodia have shattered. Less than six weeks after what was hailed as a “historic” agreement brokered in part by former U.S. president Donald Trump, air-strikes have resumed, civilians have died, and mass evacuations are underway. What many predicted that Trump’s peacemaking amounted to an elegant, superficial pause rather than a serious foundation for enduring peace has proven tragically accurate.

It’s not hard to see why. The agreement signed in October included the withdrawal of heavy weapons from contested border regions, de-mining operations, release of prisoners, and a resumption of diplomatic channels under regional oversight. Yet from the very beginning, the truce rested on fragile promises: it asked both countries to lay down arms without confronting the underlying root causes centuries-old boundary ambiguity, nationalism, cultural claims, and a legacy of mistrust that no amount of calendar pages or press releases could remedy.

The first crack appeared with a landmine blast that wounded Thai soldiers, one losing a foot, near the border. Bangkok promptly suspended the deal, accusing Cambodia of planting fresh mines; Phnom Penh denied the allegation. What followed was inevitable: each side accused the other of provoking new violence. On December 8, Thai forces launched air-strikes on Cambodian military targets. Soon after, Cambodia reported civilian deaths and mass displacement. In effect, the calm was never real just a pause in a cycle built on ashes.

This is the problem with show-piece diplomacy: it treats war as an on/off switch. Push a few buttons heavy-weapon removal, gestures of goodwill, a podium photo op and voila... ceasefire. Yet peace, at its core, is far messier. It requires boundary commissions, credible verification, de-mining operations under neutral supervision, cultural confidence-building, community trust. There must be time to untangle maps drawn in colonial eras and to heal the wounds of decades. None of that was remotely achieved in Kuala Lumpur under flashbulbs and global media.

The gap between formality and substance is not a new failure, but a recurring tragedy. The contested border region between Thailand and Cambodia much of it steeped in colonial-era treaties and ambiguous demarcations, has festered for decades. The region has witnessed waves of displacement, trauma, and cycles of violence whenever tempers flared or political winds shifted. What the October agreement attempted was not a resolution but a pause and a pause is not peace.

Trump’s intervention was always part theatre: a bold claim, on his social media platform, that “Peace” had been achieved, that trade talks could resume, that economies lifted. The optics were powerful; the reality was hollow. It echoed past interventions in which a deal is brokered, photographed, applauded, only to fade when the parties return to old instincts. Without sustained mediation, demilitarization, and trust-building, such cease-fires are no more than fragile cobwebs across a chasm of history.

Now, as bombs fall again and villagers scramble to flee, the failure is laid bare: a peace deal that was never built to last, but to headline. It is not just a failure of two nations; it’s a failure of illusions that complex historical grievances can be resolved with a signature and a smile. And as churches of temples, villages, and human lives crumble on both sides, one must ask: whose “peace” was that, anyway?

So long as Washington (or any distant capital) treats frontiers like chessboards, and outer diplomacy like reality TV, wars will end only when the cameras fade and start again when the cameras return. The 2025 Syria-style snapshot of peace was giving the region a pause, not a promise.

It may be that this moment serves as a final lesson for those who believe that high-profile mediators have magical powers. In a world where borders are drawn by old treaties and people live by histories and grief, there are no shortcuts. Peace is not a tweet. It is the tedious, painful, human business of compromise, accountability, song, sacrifice and absence of bombs.


Peak humanity by Brea Willis

Every December, International Mountain Day comes and goes with the same soft-spoken dignity as the landscapes it hopes to honour. Unlike the splashier commemorations those dedicated to coffee, emojis, or whatever else the internet has decided deserves affection this one whispers. Mountains, after all, do not need applause. They are already taller than us. But the question that lingers, uncomfortably, is whether we still deserve them.

Mountains occupy a particular space in the human imagination, part cathedral, part proving ground, part existential dare. They lure pilgrims, poets, mountaineers, botanists, reckless teenagers, and the spiritually confused. They are metaphors even before they are destinations. To “climb a mountain” is to aspire; to “move a mountain” is to achieve the impossible. Yet in the age of climate anxiety and portable espresso machines, our relationship with the world’s high places has taken on a fretful, slightly absurd quality. We bring drones to sacred peaks and leave trash where prayers once were whispered. We speak of conservation while our actions involve far more selfies than stewardship.

International Mountain Day was invented to remind us that mountains matter, environmentally, culturally, hydrologically, aesthetically, spiritually, and, for some people, recreationally. But I’m not convinced that reminders are our problem. If anything, modern society is drowning in reminders. My phone has informed me, three times this week, that I should drink more water and stretch. Somewhere in the algorithm’s vision of my destiny, I am expected to become a hydrated contortionist. And yet International Mountain Day doesn’t trend. It remains a quiet ritual. Perhaps that is the first clue to what it can teach us.

Mountains do not need advocacy spokespeople, though they occasionally get them in the form of celebrities who own puffer jackets. What mountains need, what they demand is perspective. They ask us, politely but firmly, to reconsider our scale. Stand at the base of a mountain long enough and your ego begins to thin out, like oxygen at altitude. It becomes harder to believe the world revolves around your inbox when a ridge of ancient rock is looming above you, entirely indifferent to your schedule.

The trouble is that society has become allergic to feeling small. We’re encouraged to maximize ourselves, to monetize our hobbies, to curate our personal brands as if we are all freelance deities. Humility is rarely fashionable. Yet mountains are masters of humility. They dwarf us physically, of course, but they also dwarf our timelines. We measure crises in election cycles or quarterly reports; mountains measure them in glacial melt and tectonic drift. Their patience is geologic. Ours, meanwhile, is barely enough to wait for a kettle to boil.

International Mountain Day invites us to recalibrate that impatience. And the irony is that the mountains themselves are suffering precisely because of our refusal to slow down, our industry, our extraction, our traffic of tourists hoping to “do” a mountain the way one might do brunch. Entire ecosystems are unravelling at altitudes once considered too remote for human interference. Village communities living on slopes and valleys, the world’s quiet custodians are facing water shortages, landslides, and shrinking grazing lands. The air is thinner, not just with oxygen, but with certainty.

And yet, if you spend time with people who live close to mountains, you discover a different worldview one that doesn’t try to conquer or commodify. It’s a worldview shaped by reciprocity rather than dominance. Shepherds, farmers, and guides don’t merely inhabit mountain terrain; they negotiate with it. Every season is a conversation. Every misstep a lesson. There is something profoundly democratic about how mountains treat their inhabitants: altitude rewards no one. Wealth, fame, credentials, the number of followers on your social platform, none of these things guarantee safety or comfort. You are as vulnerable as the path beneath your feet.

Which brings us to the deeper essence of International Mountain Day: it is less about the mountains and more about the people we become when we encounter them. Step onto a trail, and you are confronted with the limits of your body, the knots of your mind, and the peculiar optimism that compels you upward despite both. By the time you reach the summit or more realistically, a scenic overlook near the middle, you’ve gained something immensely valuable: perspective, the kind not available in convenience stores or corporate workshops.

It would be nice if we treated mountains not as trophies, but as teachers. Their lessons are stubbornly analog in a digital age, move slowly, breathe deeply, look carefully, do not assume you are in charge. Respect the weather. Respect your own limits. Respect the fact that you are an impermanent guest on terrain older than your language.

In many ways, we need mountains now more than ever, not because they need saving, though many of them do, but because they remind us how to be human in an era of distraction. They demand attentiveness. They demand humility. They demand that we pause the infinite scroll of our anxieties and look up, literally and metaphorically.

International Mountain Day may never achieve celebrity status. It may always lurk quietly in December, overshadowed by holiday shopping and year-end exhaustion. But maybe that’s appropriate. Mountains are not designed for fanfare. They thrive in silence. They prefer reverence to trending hashtags. And perhaps the most fitting way to honour them is simply to adopt a bit of their stillness, their patience, their unapologetic solidity.

Because in the end, it is not the mountains that need us. It is we who need their reminder that life is larger, older, and far more breathtaking than the chaos we manufacture daily. And if we listen, truly listen, we might find that the climb begins not on a trailhead, but within.


fARTissimo #018 #cartoon by Thanos Kalamidas

fARTissimo is what people do not see when they see a piece of expression
but what they project in what they think they see.

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Kushner’s shadow diplomacy by Markus Gibbons

Jared Kushner has always moved like a man who believes the world is a deal sheet waiting for his signature, its nations and crises arranged like glass towers on a Manhattan skyline he once imagined himself owning. That confidence, part inherited bravado, part meticulously groomed self-mythology, has rarely matched the complexity of the geopolitical landscapes through which he glides. Yet he glides anyway, unfazed, the heir to a family history where audacity is indistinguishable from entitlement and where the line between visionary and con man is blurred by the simple fact that one can become the other if the timing is right.

So here we are again, with Kushner cast implicitly or explicitly depending on the day, as yet another “envoy,” another “negotiator,” another unofficial-official messenger wandering into global fault lines as if they were marital squabbles requiring his favored toolkit of confidence, charm, and a belief that any problem can be fixed by the right rich man making the right phone call. Whether it’s Moscow and the mirage of “Ukrainian peace,” Gaza where his personal and political investments intertwine with unnerving neatness or the Balkans where post-conflict tensions remain combustible Kushner seems to appear exactly where diplomacy is least forgiving of dilettantes.

It is difficult to imagine a figure less suited to the high-wire act of conflict resolution than a man whose worldview was sculpted in the boardrooms of New York real estate and the echo chamber of dynastic Republican politics. Yet Kushner has always behaved as though geopolitical fractures are simply the next iteration of complex financing, messy, emotional, but ultimately negotiable if one has the right leverage and the right last name. And in that sense, he is following family tradition.

His father’s legacy looms, though rarely discussed in polite company around the Kushner dinner table. Charles Kushner, a man of outsized ambition and equally outsized scandal provided Jared with both a fortune and a blueprint, be bold enough to step where others hesitate, and you might just remake the narrative to suit your needs. If not, the fallout can always be repackaged as persecution. Donald Trump, Jared’s father-in-law, expanded this blueprint into a worldview, one that treats truth as pliable, institutions as props, and international relations as an endless series of rooms in a hotel that can be re-decorated depending on which patrons you’re trying to impress.

Jared learned from the best, if “best” refers to showmanship, myth-building, and a flair for operating in the gray zones of influence. With Trump, he graduated from real-estate scion to global whisperer. He became the young man sent to smooth over crises older men had created; a self-styled prodigy who saw diplomacy not as the slow accumulation of expertise but as a personal test of ingenuity. If traditional envoys arrived with decades of regional study and fluency in political nuance, Kushner arrived with PowerPoints and the airy conviction that peace was simply the product of well-aligned incentives.

This background makes his apparent involvement in various global flashpoints not only peculiar but disquieting. The image of Kushner jetting into Moscow again, not as a formal diplomat but as a figure who seems to exist in a liminal zone between private citizen and political surrogate, captures a certain absurdity of the modern era. The world’s greatest conflicts, from Eastern Europe to the Middle East, now feel like stages on which brands, families, and billionaires rehearse their roles as if auditioning for future chapters in their memoirs.

The Gaza angle is particularly glaring. Kushner’s personal and financial interests in the region collide awkwardly with his political posturing, raising a question older than the Republic itself: when private investments intertwine with public influence, where does strategy end and self-dealing begin? Kushner tends to answer this not with clarity but with the serene confidence of a man who expects the public to believe that good intentions automatically cancel out conflict of interest. That serenity has long been his superpower. It is also his shield.

The Balkans, meanwhile, serve as yet another example of Kushnerian overreach, a region with a long memory and layered wounds, far too complicated for quick fixes or entrepreneurial diplomacy. Yet Kushner wades in with the same unshakable assurance, as though history can be talked down from its ledges by a well-timed handshake and a reminder that “both sides want stability.” It is the kind of simplification that only makes sense to someone whose success has never depended on understanding the stakes experienced by ordinary people.

What makes Kushner’s presence so striking isn’t simply the audacity. It’s the pattern. The persistent, almost hereditary belief that access equals expertise, that proximity to power is the same as mastery of it. Trump once sold himself as a dealmaker who could charm authoritarian strongmen into peace agreements; Kushner has inherited that swagger without its original craftsmanship, thin as that craftsmanship already was.

In the end Kushner represents a particular American archetype, the privileged son who believes the world is his internship, its crises his résumé enhancers. But unlike the typical scion, he has drifted into places where the stakes are measured not in dollars but in lives. This should worry anyone who believes diplomacy requires more than confidence and connections. The world is not a portfolio. Peace is not a development project. And statesmanship isn’t a family business.

Yet Jared Kushner keeps showing up, briefcase in hand, confident as ever. The question is not why he goes. It is why anyone keeps opening the door.


The pardon reflex by Robert Perez

There is an unmistakable rhythm to political power once it realizes it can bend the rules of consequence. It begins quietly almost imperceptibly like the faint creak of a hinge on a door you did not expect to open. Then, once the precedent is established and the hinge has taken its first turn, others step forward, testing its strength, pushing harder, emboldened by the sound they’ve now recognized as opportunity.

Donald Trump with his parade of pardons, did more than merely absolve a roster of loyalists and rogues. He demonstrated that the highest office in the United States could be wielded not simply as an instrument of executive mercy but as a political tool, one capable of granting absolution to individuals who, by every traditional understanding of justice, should have served the remainder of their sentences contemplating the gravity of their crimes. His pardons functioned like VIP passes to a different tier of accountability, one reserved for the connected, the useful, the faithful.

And once a system learns that accountability is optional, it becomes a contagious notion. The world watches, takes notes and sometimes imitates.

Enter Benjamin Netanyahu, who, in the deepening mire of his corruption trial and the growing pressures of governance, has reportedly turned toward the Israeli presidency with the same sort of political bravado, a hint, a suggestion, perhaps even an expectation that a pardon might be in order. Whether framed as a request or a demand depends on one’s reading of Israel’s political wind patterns, which are notoriously unpredictable. But the mere fact that the idea hangs in the air with any degree of plausibility is, in itself, a troubling sign.

The concept of a leader seeking a pardon while still in power and intending to remain in power edges precariously close to a parody of democratic norms. It transforms what should be the solemn ritual of accountability into something resembling a self-service kiosk: press here to skip the legal process; press again to sanctify the act as necessary for national stability. A nation that prides itself on having a vigorous judiciary suddenly finds itself caught between the abstract ideal of equality before the law and the concrete reality of a prime minister who refuses to step aside even when standing trial.

Netanyahu, of course, is a master of political survival. His career is defined by agility, resilience, and the kind of self-assured conviction that allows a leader to frame personal battles as national ones. He is not the first embattled politician to perceive legal accountability as an existential threat to their leadership and he will not be the last. But the emerging pattern, inspired in part by what Trump normalized, is that leaders in legal peril increasingly view the possibility of a pardon not as a last resort but as a strategic pivot.

A pardon, once considered an extraordinary act, has begun to take on the character of a political escape hatch. Under this new framework, the legal process is not merely a system to be navigated but an obstacle to be surpassed preferably by leaping over it entirely.

What is most concerning is not that Netanyahu might seek a pardon. Politicians seek all manner of things. It is the shifting expectation that such a move could even be entertained. Democracies rely on a delicate lattice of norms, expectations, and unwritten rules. Once leaders discover those norms can be manipulated or worse, ignored, the lattice begins to buckle.

Israel, like the United States, exists in a moment of centrifugal political forces. Institutions strain under the weight of conflict, polarization, and public exhaustion. Citizens who once believed in the symmetry of justice begin to suspect the system operates on a tilt. And in such an environment, a pardon for a sitting prime minister whether granted, demanded, or merely floated, has the potential to become not just a legal maneuver but a symbolic fracture.

Imagine the consequences: a leader absolved before judgment, freed from the shadow of legal scrutiny, emboldened by a system that blinked first. What follows is not simply the survival of one politician but the erosion of a principle that undergirds every functioning democracy: that leaders, too, are bound by law.

A nation that pardons its leaders while they are still in office risks normalizing the idea that power itself is an alibi. It tells future leaders some more benign, others potentially far more dangerous that accountability is negotiable. That the law is pliable. That the future remains in the hands of those who survive long enough to rewrite the terms of their own innocence.

Critics will argue that the political landscape requires flexibility. That stability is paramount. That a leader under scrutiny might still be indispensable. But indispensable leaders are the cornerstones of many broken democracies. The argument that someone is too vital to face justice is often the prelude to the realization that the system was never strong enough to restrain them.

Israel now stands at a crossroads, one that America has recently encountered, and one that other democracies will confront again. The question is not just whether Netanyahu will seek or receive a pardon. The deeper question is whether the political imagination of modern leadership has fundamentally shifted. Whether we have entered an era in which the powerful see legal consequence not as something to avoid but as something to circumvent through political leverage.

Trump’s pardons cracked open the door. Netanyahu’s situation tests how wide it can swing.

And the rest of the world, leaders, citizens, and courts alike, must decide whether that door becomes a permanent feature of twenty-first-century politics or whether democracies still possess the will to close it.


Eleanor Roosevelt, World Citizen by Rene Wadlow

10 December :  Anniversary of the Universal Declaration of Human Rights
The General Assembly proclaims this Universal Declaration of Human Rights
as a common standard of achievement for all peoples and all nations,
to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance.
            - Preamble to the Universal Declaration of Human Rights

It was Eleanor Roosevelt who helped to craft and then championed the Universal Declaration of Human Rights whose  anniversary we celebrate on 10 December.  She was appointed the US representative to the UN Commission on Human Rights and was then chosen as its chairperson.  Originally, her selection was a reflection of respect and gratitude toward her husband Franklin who had been the US leader during the Second World War and who wanted to avoid a US refusal of a world institution as had been the case with the League of Nations after World War I.

However, Eleanor was much more than the widow of FDR.  She had always been an ‘internationalist’ concerned with the establishment of machinery that would ensure a lasting peace.  In 1939 she had read Clarence Streit’s Union Now and had the author dine at the White House to explain his ideas of a federal union among democratic countries.  She accepted to serve as a delegate to the first UN General Assembly held in London “largely because my husband laid the foundations for the organization through which we all hope to build world peace.” (1)

She worked closely at the first UN General Assembly with Adlai Stevenson, a member of the early World Citizen Association founded in 1939.  Stevenson headed the US delegation for preparing the General Assembly and the Commissions. There were only 18 women from 11 different countries at this first UN meeting in London, but at least, a permanent commission on the status of women was created.

Mrs Roosevelt’s work as chair of the Commission on Human Rights was crucial in integrating the world’s ideologies into a truly universal conception of human rights. There were strong-minded representatives as key members of the Commission which wrote the Declaration: Dr Peng-Chun Chang of China, Dr Charles Malik of Lebanon, and Professor René Cassin of France with Dr John Humphrey of Canada as the first Human Rights Director.  Once the Soviets saw that the human rights efforts would grow in importance, the USSR named higher level representatives, in particular Alexander Bogomolov, an experienced diplomat and legal scholar.

She helped to bring together into one document – The Universal Declaration – the political and civil rights that are the core of the Western liberal tradition with the economic, social and cultural rights that had been at the fore of the struggles for social justice of the 1920s and 1930s.

Finally, on 10 December 1948, the UN General Assembly adopted the Declaration, 48 countries in favour, none against, 2 absent, and 8 abstentions: Byelorussia, Czechoslovakia, Poland, Saudi Arabia, Ukraine, Union of South Africa, USSR and Yugoslavia. With the Declaration, as Herbert Nicholas in The United Nations as a Political Institution noted “ Man, the individual human being, has emerged on the international scene which in the past was the jousting ground only of States.”

Human rights have become today  a central framework of the world society..  People, no matter where they live, increasingly demand respect for their human rights and judge the institutions of the world society by how well these institutions respond to a comprehensive vision of human rights.  Food, shelter, employment, education and access to health care go hand in hand with demands for equitable and effective justice, the right to participate in government, to express one’s thoughts freely and to live by one’s own moral and spiritual convictions.

Notes: 1. See Joseph P. Lash Eleanor: The Years Alone (New York: W.W. Norton, 1972)

 ****************************************

Rene Wadlow, President,  Association of World Citizens


Ephemera #143 #Cartoon by Thanos Kalamidas

 

Ephemera: a word with ancient Greek roots meaning:
‘something that is produced or created that
is never meant to last or be remembered’.

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Is The Arab Time Capsule Out of Time? by Mahboob A. Khawaja, PhD.

Authoritarianism and Tainted Foods Changed the Arab Mindset

The US and Israel are aligned to divide, defeat and destroy the Arab states. America has just announced a 33 pages New Security Strategy to pursue and accomplish. It is a plan to belittle the European allies and make America great as a White Superpower. The Arab rulers imagining American security help breathe oxygen in a fool’s paradise. The former tribal agents turned kings, princes and queens wanted palaces and prosperity to enjoy life and nothing else.

Blind terror and hatred of Arabs and Islam blends the American and Israeli conquest plans for “Greater Israel”, a catastrophic abnormality taking shape and form without any deterrence. Despite the so-called UN International Law and its Security Council’s Chartered assigned vigilance against aggression, crimes against humanity, genocide and forcible displacement of 2.5 million civilians are daily events. Western mythologists describe the Arab authoritarian leaders as “camel jockeys” and others as moderate and friendly. Moderate Arabs are a food for after dinner hollow laughter in Western political circles. While Arab people and leaders are entrenched in the fraudulent phenomenon of oil-run prosperity, PM Netanyahu continued to attack, occupy and destabilize neighboring Lebanon, Syria and effective control over Gaza and occupied West Bank-Palestine. Phony Arab princes and kings talk of mediation, peace and Gaza free of Israeli occupation. Deceptive assertions negate the prevalent truth on the ground. If the Arab leaders would see the mirror, they would see the enemy. When cold blooded massacres are a daily event, foods and medicines are blocked and starvation becomes a weapon to dehumanize mankind, no conscientious leaders dare to stop the Israeli insanity as if Palestinians are not normal human beings. Does inhumanity and insanity have another definition? Editor Antonio Rosa (Transcend Media: 11/10/25), exposes the reality of the on-going genocide in Gaza and other parts of Palestine: “Genocide in Pictures: Worth a Trillion Words.”

https://www.transcend.org/tms/2025/11/genocide-in-pictures-worth-a-trillion-words-74/

The oil enriched Arab leaders lost the Islamic history of moral obligations, compassion and intellect and wanted to buy wisdom with wealth. The Western nations fed the Arabian societies with contaminated foods for a long time to change their thinking and behaviors and make them robotic machines to enjoy sports, pleasures and palaces. The Arab masses live in discontent and despair not knowing the reality of upcoming future – crimes and genocide by Israel enlarged to cover the Arabian Peninsula. “The World Wonders! Where are the Arab Leaders”,

https://realovi.wordpress.com/2025/07/20/the-world-wonders-where-are-the-arab-leaders-by-mahboob-a-khawaja-phd/

When crimes against humanity and genocide in Gaza were in progress, Jennifer Lopaez's musical concert enticed the Royal Saudi audience in obscenity and nudity. How ignorant and indifferent would you call the UAE rulers organizing the World Climate Conference to entertain the aggressors and killers of Gaza with $2B spent on performance? Israel bulldozed Rafah Crossing and Egyptians kept watching silently. You wonder what went wrong with the Arab leaders -are they humans or dead rituals on display. Israel needs conflicts for its survival and the USAID, and Netanyahu and Trump collaborate to make it happen. Bombing of Gaza, Syria and Lebanon go unabated as if all the Arab-Muslim leaders are mindless robots.

Crimes against Humanity and Global Community

Global community witnesses the on-going American supported Israeli war on Palestine as ethnic cleansing and genocide happening without any international legal accountability. Some Arab rulers paid billions of dollars to America to acquire fake sense of defense arrangements and security. America supplies the bomb and Israel drops it on innocent people in Gaza. Those dropping bombs on earth are not normal beings, they have no microscope to read their minds – human beings acting like wild animals as if Palestinians are not equal human beings and something else. “America-Israel War on Gaza a Prelude to Conquest of the Arab World.” https://www.uncommonthought.com/mtblog/archives/2024/01/05/america-israels-war-on-gaza-a-prelude-to-conquest-of-the-arab-world.php and https://realovi.wordpress.com/2025/06/22/crusade-against-iran-and-the-complicity-of-western-decadent-civilizations-by-mahboob-a-khawaja-phd/

History never witnessed such a decadent culture of Arab moral, intellectual and political behavior. When would they learn from the living history to distinguish between foes and friends? For 2.5 millions people of Gaza there is nowhere to go, nowhere to find a place of safety and life protection. Every day is a killing day- bombardments of innocent civilians, places of worship, hospitals and UNRWA’s school shelters. The 21st century world of morality and humanity appears to be lost forever.

Is the 21st Century Age of Consciousness Coming to an End?

Gaza and West Bank are obliterated by Israeli war over 22 months of continued bombardments of civilian infrastructures. Why would they buy weapons worth $100B from the US as none of the Arabs have leadership or armies to fight. If the leading Arab leaders had capacity and moral-intellectual foresight, they should have challenged the insanity of war and protected the innocent masses of Gaza. The Arab leaders appear morally, intellectually and politically bankrupt as a scum floating on a torrent of naive puppets and discredited leaders. The Divine injunction is clear: “God does not change the condition of people what any people may have until they change whatever they themselves have.”(The Quran: 13:8).

God created you as human beings – the most intelligent creation on this planet with moral and intellectual capacity, obligations and accountability. If you defy the Laws of God, you will be held accountable like other aggressors in the past. You cannot pretend to think and behave like animals. Animals live and do not reflect on the imperatives of life whereas, we, the human beings cannot act like animals as we are supposed to be intelligent and responsible species on this Earth. At the edge of reason, the notion of evil leads to realization of evil and tyranny of war must be stopped by all means and those responsible for the genocide and crimes against humanity must be held accountable to restore the manifestation of peace, justice and security for all. Intelligent people, leaders and nations always readily accept advice: The followers of Moses - the generations of Israelite (progeny of Jacob) are reminded by God (The Quran 2: 84-85):

And remember, We took a Covenant from the Children of Israel (progeny of Jacob), Worship none but God; ….shed no blood amongst you, Nor displace people from homes: and Ye solemnly ratified, And to this ye can bear witness…. It was not lawful for you to banish another party, then it is only a part of the Book that ye believe in…. And on the Day of Judgment they shall be consigned to the most grievous penalty, For God is not unmindful what ye do.


Dr. Mahboob A. Khawaja specializes in international affairs-global security, peace and conflict resolution and has spent several academic years across the Russian-Ukrainian and Central Asian regions knowing the people, diverse cultures of thinking and political governance and a keen interest in Islamic-Western comparative cultures and civilizations, and author of several publications including: Global Humanity and Remaking of Peace, Security and Conflict Resolution for the 21st Century and Beyond, Barnes and Noble Press, USA, 2025 https://www.barnesandnoble.com/w/global-humanity-and-remaking-of-peace-security-and-conflict-resolution-for-the-21st-century-and-beyond-mahboob-a-khawaja/1147150197?ean=9798317619374 and We, The People in Search of Global Peace, Security and Conflict Resolution. KDP-Amazon.com, 05/2025 https://www.amazon.com/dp/B0F6V6CH5


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Wars on Humanity:
Ukraine, Palestine and the role of Global Leaders
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The mask slipped by Jemma Norman

Racism allegations are now swirling around Nigel Farage’s latest political crusade, threatening to derail his bid to become Britain’s next prime minister. But let’s not pretend any of this is new, surprising, or revelatory. Farage has spent decades cultivating an image built on winks, dog whistles, and deniable provocations; he has offered just enough plausible ambiguity to let supporters insist he’s merely “anti-establishment” or “anti-elite.” Yet there comes a point when the mask slips so often that the public must finally acknowledge what has been hiding underneath all along. Farage is, and has always been, a racist demagogue whose politics thrive on division, resentment, and manufactured cultural fault lines. If anything, the current allegations don’t expose a hidden truth, they simply confirm what has been in plain sight.

Farage’s political life has been a long, looping performance of outrage. For years he presented himself as the cheeky outsider railing against the establishment, a man ready to say “what others are too afraid to say.” But when those forbidden words consistently align with xenophobic tropes, anti-immigrant conspiracies, and a thinly veiled nostalgia for an England that never existed, it becomes clear that the controversy is not accidental, it is the core product.

His movement, like all populist movements, relies on projection. Everything they accuse others of elitism, dishonesty, manipulation, is precisely what their own politics depend upon. They shout about “taking back control” while building a political culture that thrives on chaos. They condemn “identity politics,” yet weaponize national, cultural, and racial identity at every turn. They claim to defend “British values,” but those values curiously shrink to exclude anyone who doesn’t fit their narrow definition of who truly belongs.

Brexit, in many ways, was Farage’s masterpiece, the grand stage upon which he elevated dog-whistle rhetoric to a national referendum. The campaign was saturated with imagery that suggested Britain was being overrun: lines of migrants marching toward the border, shadowy figures waiting to take advantage of the country’s generosity, and sweeping predictions of disaster if immigration wasn’t halted. It wasn’t subtle. It wasn’t sophisticated. It was fear politics, pure and simple.

And it worked not because it persuaded a rational electorate with well-grounded economic arguments, but because it tapped into simmering anxieties about identity and belonging. Brexit became, for many, an emotional outlet rather than a policy decision. Farage didn’t create those emotions, but he stoked them, shaped them, and then presented himself as their champion. Brexit became the alibi, the cloak, the convenient national crisis that allowed prejudice to parade as patriotism.

Now, as he positions himself for the highest office in the country, the façade is cracking. Racism allegations are no longer dismissed as the overreactions of critics, they are becoming impossible to separate from the man himself. Farage’s defenders insist these are unfair smears, that he is simply “telling uncomfortable truths.” Yet if those truths always seem to target the same communities, if they always punch down, if they always reinforce the same narrative of cultural threat, then it’s fair to ask whether these are truths at all or just ideological obsessions presented as courage.

The bigger question is not whether Farage holds racist views; his record speaks loudly enough. The question is how Britain, a country that prides itself on tolerance, finds itself repeatedly flirting with leaders who thrive on intolerance. There is a cultural weariness, a sense of political exhaustion, that populists expertly exploit. In the face of economic stagnation, public service decline, and international uncertainty, the promise of a simple enemy is tempting. Farage’s genius has always been identifying that enemy and making it feel personal.

But leadership built on resentment can never unify a nation. It can only divide it further. Farage’s vision of Britain, exclusive, insular, suspicious of outsiders is fundamentally at odds with the realities of a modern, interconnected society. Britain cannot wall itself off from the world. It cannot return to an imagined past. It cannot build a thriving future by scapegoating minorities for institutional failures.

The current allegations should serve as a turning point. They should force Britain to confront not just Farage’s record but the deeper rot within its political conversation. When racism becomes the subtext of a national campaign, it corrodes the entire democratic process. When populist leaders normalize inflammatory rhetoric, they drag the political center with them. And when voters accept xenophobia wrapped in the language of “common sense,” they risk losing far more than they think they’re gaining.

In truth, Farage has not changed. He has not evolved. He has not hidden who he is. Britain simply allowed him, for far too long, to masquerade as something less dangerous than he has always been. Now, as he stands closer than ever to real power, the country must confront that reality.

Some masks slip. Others were never really on.


Pyotr Kropotkin (1842-1921) Sociability as a law of Nature by Rene Wadlow

The history of human thought recalls the swinging of a pendulum which takes centuries to swing. After a long period of slumber comes a moment of awakening.  Then thought frees herself from the chains with which those interested − rulers, lawyers, clerics − have enwound her. - P. Kropotkin

9 December is the birth anniversary of Prince Pyotr Kropotkin who dropped the aristocratic title of Prince when he was 12, and having lived much of his adult life in Switzerland and England is often called Peter.  Although from an early age he was against hierarchies and bureaucratic control of society, he first followed in the footsteps of his father and became a military officer.  But his real love was geography and exploration, and he used his military position to explore Siberia and Manchuria.  He was particularly interested in observing wild life − animals and birds and their interaction with their setting − an ecologist before his time.

After his explorations for the military, he gave up his military office in 1867 to work full time as a geographer. His father, angered by his decision, disinherited him and cut off any financing. Pyotr had already been interested in and sympathetic to the peasantry he had met. He was increasingly drawn to ideas of a cooperative society based on self-sufficiency and solidarity.  As many Russians of his class and time, he wanted to see what was being done in Western Europe.  Thus in 1872, he went to Switzerland, and there met leaders of the Jura Federation − mostly watchmakers who had organized themselves into a sort of trade union.  However, they called themselves anarchists, a title that Kropotkin welcomed.

On his return to Russia, he tried to organize anarchist groups, working for the creation of cooperatives and forms of mutual aid.  However, for the Tsarist police, anarchists were bomb-throwers, and he was arrested. After two years in prison where his title of Prince gave him some possibilities to write on geographic subjects, he escaped and returned to Switzerland where he helped edit the anarchist newspaper “Those in Revolt”.

In 1881, the Tsar Alexander II was assassinated, and the Swiss police, who were generally conservative in any case, saw the anarchists as bomb-throwers and asked him to leave.  Thus he moved to the French side of the Lake of Geneva, to Thonon, once the capitol of the Dukes of Savoy. However, the French police had the same view of anarchists as the Swiss police but had the possibilities of using even more repressive legislation. Kropotkin was arrested and sentenced to five years in prison. Fortunately, there were human rights defenders, some of whom were in the French Chamber of Deputies.  They argued that a person should not be put in prison for his ideas.  After two years, Kropotkin was released and expelled from the country.

Thus he moved to England and lived there until 1917 near London.  Having seen enough of prisons, he devoted himself to writing and became increasingly active in English intellectual life.  The turn of the century in England was a time of active debate, much of it concerning the social implications of the theories of evolution of Charles Darwin.  Thomas Huxley, a biologist by training, had been a champion of Darwin's ideas on the nature of natural selection and evolution.  However, there was at the time, the growth of “social Darwinism”  which was a defense based on the “natural law” of evolution of competition and of industrial capitalism.  Huxley wrote a widely read book of social Darwinism The Struggle for existence and its bearing upon man.  Kropotkin read the book and saw that it was a defense of a centralized State, of authoritarian government and an attack on the workers' efforts to organize for better conditions, with examples from animal life as a justification. Kropotkin felt strongly that an answer to Huxley had to be made. Thus in 1902, Kropotkin published his most lasting book Mutual Aid: A Factor of Evolution.  Kropotkin did not deny that there was competition in animal life, but rather he stressed that there was also mutual aid and limits to violence among animals of the same species, and thus that there should be mutual aid among humans and limits to violence. “We may safely say that mutual aid is as much a law of animal life as mutual struggle, but that as a factor of evolution, mutual aid most probably has a far greater importance, in as much it favors the development of such habits and character as insure the maintenance and future development of the species.”

In 1917, during the first phase of the Russian Revolution, he decided to return to Russia in the hope of encouraging the cooperative aspects. However, when Lenin and the Bolsheviks came to power, he quickly saw the authoritarian elements in Lenin's thought and argued strongly against it, including in personal letters to Lenin. Lenin personally allowed a public funeral for Kropotkin in 1921, the last time that the Russian anarchists could parade. Lenin's police had the same view of anarchists as those of Switzerland and France and had even more repressive legislation with which to act.  But in the shadows of the world, there always remains a certain cooperative spirit and the idea that mutual aid rather than selfish egoism might be a motor of evolution.

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Note: For a recent biography see: Brian Morris: Kropotkin. The Political Community (Humanity Press, 2004)

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Rene Wadlow, President, Association of World Citizens

 

The thick fog after the fall by Fahad Kline

One year after the chants of “Hurriya!” echoed from Daraa to Damascus, after fireworks lit skies that had long known only the dull orange o...