09 June، 2017
Since 2003 until now, we die together. Should we not live together? The dialogue of this week focused on corruption, as some see that the corruption is legalized in Iraq within the legal texts, and the majority act according to the principle “position for royalty”. Also, the corruption was categorized into types according to different criteria, including the type based on the extent of corruption or the activity type, such as financial, administrative or political corruption. Furthermore, some emphasized the difficulty to fight corruption, since an empty hand has nothing to give, as everyone who participated in the political process after 2003, without exclusion, has consolidated the corruption in a way or another, and strengthened its pillars until it became a way of life in Iraq. Corruption has a strong will now, which is difficult to overcome because everybody calls for fighting corruption while they are involved in it. Everybody agrees on overlooking each other’s corruption.

 

In addition, discussions included several topics, including the anticipation that the Sunnis, after ISIS, have political aspirations different from aspirations that dominated them before 2003. There was also discussions about the violence tendency among young people and teenagers, and the proliferation of atheism phenomenon which some attribute to the failure of the Islamic political performance during the last ten years, while others think that they are not real atheist, but only a group of young people frustrated because of the political Islamic rigidity and the resentment of audience towards those who stood up to power and offered nothing to the country, knowing that 20% of Iraqis are below the poverty line. In addition, a reference was made to the restriction of the freedom of press and media, both the community and private ones in Kurdistan Region. In addition, Mosul’s need, after ISIS, to a civilian governor and a High Council of Sages was also highlighted. Lastly, the reflections of Qatari crisis on Iraq were analyzed.

 

Conclusions:

 

·         The proliferation of oversight bodies and its overlapping work affect the process of fighting corruption, and sometimes, these bodies become part of the problem.

 

·         Fighting against terrorism during the last three years has changed the visions and perceptions of the Iraqi components towards convergence.

 

·         There is no real atheism in Iraq, but only reflections of an angry group of young people at the political underperformance and the mismanagement of the state.

 

Recommendations:

 

·         All oversight bodies are better to be associated with judiciary, and their duties must be defined in a way that prevents overlapping with one another, work to prosecute those convicted of corruption outside Iraq, in cooperation with Interpol and the International Tribunal.

 

·         RCD will keep calling for convergence among the factions and for turning the page after ISIS. RCD is also ready to organize any initiative to achieve a future internal convention or treaty that unifies the Iraqis, protects them and achieve the welfare of society.

 

·         The relation between Iraqi people and the state should be reconsolidated, and youth should be paid greater attention, while trying to understand their way of thinking, identify their problems and develop urgent plans to solve them, as they are the future intellectual capital of the country.

 

Term Definition:

 

Political anthropology: is the study of the structure of political systems by looking at them as a part of the foundations of society’s structure, and by tracking their developments and the different shapes they took over the history in different human communities.

 

Names of some participating members during the week’s dialogue:

 

1.      Dr. Abdul Hakim Khasro

 

2.      Dr. Diyar Ahmad

 

3.      Sayyid Saleh Al-Hakim

 

4.      Ms. Srwa Abdulwahid

 

5.      Dr. Basel Hussein

 

6.      Mr. Fayan Dakhil

 

7.      Rahim Al-Akili

 

8.      Mr. Ali Al-Madn

 

9.      Mr. Sardar Abdullah

 

10.  Abdul Rasool Al-Quraishi