Étiquette : Xinjiang
La défense du patrimoine culturel de l’humanité, clé d’une paix mondiale
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Empathie, sympathie, compassion – La défense du patrimoine culturel de l’humanité, clé d’une paix mondiale.
Intervention de Karel Vereycken, peintre-graveur, chercheur honoraire de l’Institut Schiller, lors de la conférence internationale de l’Institut Schiller, le 15 et 16 juin 2024.
Avant de parler du patrimoine culturel mondial, quelques mots sur les notions de « sympathie », d’« empathie » et de « compassion », trois mots construits à partir du mot pathos, qui signifie en grec « souffrance » ou « affection ».
Aujourd’hui, on emploie souvent « empathie » à la place de « sympathie » et de « compassion », mais il ne s’agit pas vraiment de la même chose, bien que tous trois renvoient à une réponse bienveillante à la détresse d’autrui (pathos).
- La sympathie est un sentiment de préoccupation sincère et de partage des sentiments de quelqu’un qui vit un épisode difficile ou douloureux.
- Le terme empathie a été inventé au début du XXe siècle pour traduire l’allemand Einfühlung, qui signifiere sentir avec les gens, et pas seulement pour eux. Lorsque vous faites preuve d’empathie à l’égard d’autrui, vous ressentez ce qu’il ressent car vous vous mettez, en quelque sorte, « à la place de l’autre ».
- La compassion va au-delà de l’empathie et se traduit par une action. Elle va de pair avec l’altruisme, ou « le désir d’agir en faveur de l’autre ». En d’autres termes, on se sent concerné par sa souffrance et poussé à y remédier.
L’empathie est particulièrement importante pour notre sujet, à savoir comment construire la paix et une culture de paix, car elle permet de jeter un pont entre des personnes qui se considèrent mutuellement comme des ennemis. On peut faire preuve d’empathie à l’égard de quelqu’un que l’on ne considère pas du tout comme sympathique. Sans partager ses sentiments, nous nous engageons néanmoins dans ce que l’on appelle l’« empathie cognitive » : nous en savons suffisamment sur le passé et la culture de l’autre pour comprendre ses motivations. En conséquence, l’empathie peut nous aider à pardonner, comme le stipulait le traité de Westphalie qui mit fin à la Guerre de Trente ans en 1648.
Aujourd’hui, si nous voulons faire de la paix une réalité, nous devons nous mobiliser pour promouvoir et élever le niveau d’empathie parmi nos concitoyens.
L’empathie fait l’objet d’attaques massives :
- par la promotion de la notion de compétition brutale (c’est pourquoi le sport professionnel est promue au détriment du sport amateur) ;
- par les écrans qui promeuvent la recherche du plaisir immédiat et la violence gratuite ;
- par l’effondrement du dialogue de personne à personne.
Après les terribles guerres entre la France et l’Allemagne, une campagne a été menée pour accroître l’empathie en Europe, avec l’ouverture de l’Institut Goethe en France et de l’Alliance française en Allemagne. On a également organisé un mouvement de jumelage entre villes, permettant aux habitants de visiter leur commune « sœur » dans l’autre pays. Ils discutaient, fraternisaient, riaient de leurs préjugés et faisaient la fête ensemble, ils cultivaient un dialogue interpersonnel et apprenaient à lire sur les visages les émotions cachées derrière les mots.
Or, la connaissance que l’on peut acquérir de la culture, de la langue et de l’histoire de l’autre est bien sûr un outil fondamental pour développer cette « empathie cognitive » qui permet de voir les personnes comme issus d’une histoire, d’une culture et d’une civilisation, plutôt que comme de petites entités atomisées.
C’est ainsi qu’après avoir découvert la philosophie du mutazilisme des Abbassides de Bagdad, toute ma vision de l’Islam a changé. J’ai appris ce qui était arrivé à leur civilisation, leurs frustrations et leurs espoirs.
Aujourd’hui, la Chine est fortement impliquée et mobilisée pour protéger notamment le patrimoine culturel pré-islamique de l’Afghanistan et d’autres pays d’Asie centrale, qu’elle considère comme dans son propre intérêt. Un éminent archéologue chinois m’a déclaré à juste titre que la beauté et le défi intellectuel de cet art étaient « le meilleur moyen de lutter contre le terrorisme » — non pas les armes et les drones, mais la culture !
C’est en Afghanistan que se sont rencontrés les acteurs de la Route de la soie, lorsque la culture grecque faisait route vers l’Est et la culture chinoise vers l’Ouest.
Les bouddhistes qui ont prospéré dans cette région furent très actifs sur les Routes de la soie maritimes et terrestres, atteignant le Pakistan, l’Inde, le Sri Lanka, le Xinjiang et la Chine. Ils accordaient une grande attention à la métallurgie, l’architecture, la peinture, la sculpture, la poésie et la littérature. Le plus ancien livre imprimé connu est un texte bouddhiste datant de 868 après JC.
A cela s’ajoute l’apparition d’une forme très agapique du bouddhisme Mahayana dans la région du Gandhara (aujourd’hui situé principalement au Pakistan et en Afghanistan). Ses adeptes, au lieu de poursuivre un but purement personnel de nirvana (illumination), se réjouissaient avant tout de libérer l’humanité entière de la souffrance.
Dans l’art du Gandhara, l’empathie, la compassion et la miséricorde étaient les qualités suprêmes à glorifier, en particulier pour les « Bodhisattvas », ces individus ayant fait le vœu d’atteindre l’état d’éveil, ou illumination, mais préférant retarder leur propre « libération » et soulager d’abord la souffrance des autres pour les aider à l’atteindre à leur tour.
Celui qui comprit comment cette forme révolutionnaire de bouddhisme pouvait pacifier la région fut le Premier ministre indien Nehru, qui nomma sa fille Indira (la future Première ministre Indira Gandhi) « Priyadarshini », le nom adopté par l’empereur Ashoka le Grand (304-232 av. J.-C.) après sa conversion, faisant de lui un prince bouddhiste de la paix.
En 1956, juste avant la création du mouvement des non-alignés et la conférence de Bandung, Nehru orchestra toute une année de célébration honorant « 2500 ans de bouddhisme », non pas pour ressusciter une croyance ancienne en tant que telle, mais pour revendiquer pour l’Inde le statut de berceau du bouddhisme : une religion-philosophie prônant la non-violence et la paix, tout en appelant à mettre fin au honteux système de castes que les Britanniques avaient encouragé et cherché à maintenir dans le monde entier.
Mes Aynak
Aujourd’hui, l’Institut Schiller, avec le Centre de recherche et de développement Ibn Sina à Kaboul, travaille sans relâche pour sauver le site archéologique de Mes Aynak, que nous souhaitons inscrire sur la liste de l’UNESCO comme patrimoine mondial à préserver.
La mine de Mes Aynak est le deuxième gisement mondial de cuivre, et l’Afghanistan a grand besoin des revenus de cette activité minière pour mener à bien sa reconstruction urgente.
Or, au-dessus de ce site se trouvent les ruines d’un vaste complexe monastique bouddhiste, qui fut un comptoir commercial clé de la Route de la soie entre le Ier et le VIIIe siècle.
Grâce à notre campagne, et à l’issue d’intenses discussions entre le gouvernement afghan, la Chine et la compagnie minière chinoise, un accord fut trouvé pour préserver l’intégrité du patrimoine culturel situé en surface, en ne recourant qu’à des techniques souterraines pour l’exploitation minière.
Nous avons gagné une bataille, il nous reste maintenant à gagner la paix.
PS: N’hésitez pas à me contacter si vous désirer prendre part à ce combat.
Afghanistan: Qosh Tepa canal and prospects of Aral Sea basin water management
Presentation of Karel Vereycken at the second panel discussion of the « Water for Peace » seminar organized by the Schiller Institute on January 9, 2024 in Paris.
Let’s start with current events. In August 2021, faced with the Taliban takeover, the United States hastily withdrew from Afghanistan, one of the world’s poorest countries, whose population has doubled in 20 years to 39.5 million.
While the UN acknowledged that the country was facing « the worst humanitarian crisis » in the post-war era, overnight all international aid, which represented more than half of the Afghan budget, was suspended. At the same time, $9.5 billion of the country’s central bank assets, held in accounts at the US Federal Reserve and a number of European banks, were frozen.
Qosh Tepa canal
Despite these dramatic conditions, the Afghan government, via its state construction group, the National Development Company (NDC), committed $684 million to a major river infrastructure project, the Qosh Tepa Canal, which had been suspended since the Soviet invasion.
In less than a week, over 7,000 drivers flocked from the four corners of the country to work day and night on the first section of the canal, the first phase of which was completed in record time.
Politically, the canal project is a clear expression of the re-birth of an inclusive Afghanistan, as the region is mainly inhabited by Turkmen and Tajik populations, whereas the government is exclusively in the hands of the Pashtuns. The latter represent 57% rather than 37% of the country.
According to the FAO, 62.5% of the Abu Darya’s water comes from Tajikistan, 27.5% from Afghanistan (22 million m3), 6.3% from Uzbekistan, 1.9% from Kyrgyzstan and 1.9% from Turkmenistan.
The river irrigates 469,000 ha of farmland in Tajikistan, 2,000,000 ha in Turkmenistan and 2,321,000 ha in Uzbekistan.
So it’s only natural that Afghanistan should harness some of the river’s waters (10 million m³ out of a total of 61.5 to 80 million m³ per year) to irrigate its territory and boost its ailing agricultural production
By harnessing part of the waters of the Amu Daria river, the new 285 km-long canal will eventually irrigate 550,000 ha of arid land in ancient Bactria to the north, the « Land of a 1000 Cities » and« The Land of Oases » whose incomparable fertility was already praised by the 1st-century Greek historian Strabo.
In October 2023, the first 108 km section was impounded.
Agricultural production has been kick-started to consolidate the riverbanks, and 250,000 jobs are being created.
While opium poppy cultivation has been virtually eradicated in the Helmhand, the aim is to double the country’s wheat production and to become a grain net exporter.
Today, whatever one may think of the regime, the Afghans, who for 40 years have been self-destructing in proxy wars in the service of the Soviets and Americans, have decided to take their destiny into their own hands. Putting an end to the systemic corruption that has enriched an international oligarchy, they are determined to build their country and give their children a future, notably by making water available for irrigation, for health and for the inhabitants.
How did the world react?
On November 7, in The Guardian, Daanish Mustafa, a professor of « critical geography », explains that Pakistan must rid itself of the colonial spirit of water.
In his view, the floods that hit Pakistan in 2010 and 2022 demonstrate that « colonial » river and canal development is a recipe for disaster. It’s time, he concludes, to « decolonize » our imaginations on the subject of water by abandoning all our vanitous desires to manage water.
On November 9, the Khaama Press News agency reported:
« Tensions have risen between the de facto authorities of Afghanistan and Pakistan due to the ongoing deportation of Afghan migrants. Most recently, Pakistan has called for a halt to the Qush Tepa project. Abdul Haq Hamad, former head of media publications supervision, said in a televised debate that the Pakistani authorities had made it explicitly known at an official meeting with Taliban administration leaders that they must ‘stop operations on the Qush Tepa channel’.
« According to him, the Pakistani authorities are not satisfied with the completion of the Qosh Tepa Canal, as Afghanistan gains autonomy through this canal in managing its waters. »
Two days earlier, on November 7, Cédric Gras, Le Figaro‘s correspondent in Tashkent, published an article entitled:
« En Afghanistan, les Talibans creusent le canal de la discorde » (« In Afghanistan, the Taliban are digging the canal of discord »):
« The Afghanistan of the Taliban is in the process of digging a gigantic irrigation canal upstream from the Amou-Daria river. To the detriment of downstream countries and the Aral Sea, whose water supply and agricultural crops are threatened ».
Obviously, the aim is to create scare. But if the accusation is hasty, it touches on a fundamental issue that deserves explanation.
Endoreic basin
The Amu Daria, the 2539 km long river that the Greeks called the Oxus, and its brother, the 2212 km long Syr Daria, feed, or rather used to feed, the Aral Sea, which straddles the border between Uzbekistan and Kazakhstan. The water of both rivers were increasingly redirected by soviet experts to irrigate mainly cotton cultivation causing the Aral Sea to disappear.
I won’t go into detail here on the history of the ecological disaster that everyone has heard about but I am ready to answer your questions on that later;
The « Aral Sea Basin » essentially covers five Central Asian « stan » countries. To the North, these are Kazakhstan, followed by Kyrgyzstan, Tajikistan, Uzbekistan and Turkmenistan.
In fact, Afghanistan, whose border with the latter three countries is formed by sections of the Amu Darya, is geologically and geographically part of the « Aral Sea Basin ».
This is a so-called « endoreic basin ». (endo = inside; rhein = carried).
In Europe, we see falling rain and snowmelt flowing into rivers that discharge it into the sea. Not so in Central Asia. Rainwater, or water from melting snow, flows down mountain ranges. They eventually form rivers that either disappear under the sands, or form « inland seas » having no connection whatever to a larger sea and no outlet to the oceans. 18% of the world’s emerged surface is endoreic.
Among the best-known endoreic basins are the Dead Sea in Israel and Lake Chad in Africa.
In Asia, there are plenty of them. Just think of the Tarim Basin, the world’s largest endoreic river basin in Qinjiang, covering over 400,000 km². Then there’s the vast Caspian Sea, the Balkhach and Alakoll lakes in Kazakhstan, the Yssyk Kul in Kyrgyzstan and, as we’ve just said, the Aral Sea.
The very nature of an endoreic basin strongly reinforces the fear that water is a scarce limited source. That realty can either bolster the conviction that problems cannot but be solved true cooperation and discussion, or push countries to go to war one against the other. Democraphic growth, economic progress and climate/meteorogical chaos can worsen that perception and make water issues appear as a « time-bomb ».
The early Soviet planners started with a strict quota system laid down in 1987 by Protocol 566 of the Scientific and Technical Council of the Soviet Ministry of Water Resources. The system fixed quotas for all countries, both in percentage and in BCM (Billions of Cubic Meters).
That simple quota system looks 100 % functional on paper. However, nations are not abstractions.
First, this system created quite rigid procedures and even would forbid some upstream countries to invest in their own agriculture since they had to deliver the water to their neighbors.
Second, conflict arose about dissymetric seasonal use of the water. The use of the water was completely different between « Upstream countries » such as Kyrgyzstan and Tajikistan and « Downstream countries » such as Uzbekistan and Turkmenistan.
Upstream countries could accept releasing their water resources in autumn and winter since the release of the water provides them up to 90 % of their electricity via hydrodams.
Downstream countries however don’t need the water at that time but in spring and summer when their farmland needs to be irrigated.
However, in Central Asia, their seems to exist some sort of « geological justice » since downstream countries lacking water (Kazakhstan, Uzbekhistan and Turkmenistan) have vast hydrocarbon energy reserves such as coal, oil and gaz.
Therefore, not always stupid, Soviet planners, which realized that a simple quota system was insufficient to prevent conflict, created a compensation mechanism. Downstream nations, in exchange for water, would supply parts of their oil and gas to upstream nations to compensate the loss of potential energy that water represents.
However imperfect that mechanism, for want of a better one, it remained in place after the collapse of the Soviet Union in 1991.
It can be said that by appealing to an external factor of a given problem, in this case to bring energy in the equation to solve the water problem, soviet planners conceived in a rudimentary form what became known as the « Water, Energy, Food Nexus ». One cannot deal with theses factors as separate factors. They have to be conceived as part of a single, dynamic Monad.
Today, we should avoid the geopolitical trap. If we consider the water resources to be shared between the states of Central Asia and Afghanistan to be « limited », or even « declining » due to meteorological phenomena such as El Nino, we might hastily and geopolitically conclude that, with the construction of the Qosh Tepa canal, which will tap water from the Amu Daria, the « water time bomb » cannot but explode.
Solutions
So we need to be creative. We don’t have all the solutions but some ideas about where to find them:
- In Central Asia, especially in Turkmenistan but also Uzbekistan, huge quantities of water from the Abu Daria water basin are wasted. In 2021, Chinese researchers, looking at Central Asia’s potential in terms of food production, estimated that with improvements in irrigation, better seeds and other « agricultural technology », 56 % of the water can be saved farming the same crops, meaning that today, about half of the water is simply wasted.
- The lack of investment into new water infrastructure and maintenance cannot but lead to the kind of disasters the world has seen in Libya or Pakistan where, predictably, systems collapsed for lack of mere maintenance;
- Uncontrolled and controlled flooding are very primitive and inefficient forms of irrigation and should be outphased and replaced by modern irrigation techniques;
- Therefore, a water emergency should be declared and a vast international effort should assist all the countries of the Abu Daria basin, including Afghanistan, to modernize and improve the efficiency of their water infrastructure, be it lakes, canals, rivers and irrigation systems.
- Such and effort can best organized within the framework of the « One Belt, One Road » initiative and the Shanghai Cooperation Organization. BRICS countries such as China, Russia and India could help Afghanistan with data from their satellites and space programs.
- By improving the efficiency of water use, notably through targeted irrigation using « drip irrigation » as seen in the case of the Tarim basin in Xinjiang, it is possible to reduce the total amount of water used to obtain an even higher yield of agriculture production, while considerably increasing the availability of the water to be shared among neighbors. The know how and experience of African, South American, Israeli and Chinese agronomists, specialized in food production in arid countries, can play a key role.
- In the near future, Pumped Hydro Energy Storage (PHES), which means storing water in high altitude reservoirs for a later use, can massively increase the independance and autonomy of countries such as Afghanistan and others. Having sufficient water at hand at any time means also having the water security required to operate mining activities and handle thermal and nuclear electricity production units. PHES infrastructure would be greatly efficient on both sides of the Abu Daria and jointly operated among friendly nations.
Over the past 1,200 years, nations bordering waterways have concluded 3,600 treaties on the sharing of river usufructs, whether for fishing, river transport or the sharing of water for domestic, agricultural and industrial uses.
Afghanistan’s Qosh Tepa canal project is a laudable and legitimate initiative. But it is true that by breaking the status quo, it obliges a new dialogue among nations allowing each and all of them to rise to a higher level, a willing to live together increasingly the opposite to the dominant paradigm in the Anglosphere and its european followers.
It’s up to all of us to make sure it works out fine.