As humanitarian workers echoed the urgent calls of the UN Secretary-General, urging Israel to open a secure corridor for delivering aid, Gaza will soon run out of basic supplies, according to UN agencies on the ground, who raised alarms about a looming unprecedented humanitarian catastrophe.
Following the outbreak of violence on October 7th, Israel closed all borders with Gaza, resulting in the UN’s inability to restock its lifesaving aid supplies. As a result, supplies in the region have dwindled due to the daily bombardment, prompting UN agencies, partners, and nations to quickly send aid to the area.
Egypt’s El Arish International Airport, usually catering to Palestinians journeying to Mecca, Saudi Arabia, for the yearly Hajj pilgrimage, bustled with humanitarian efforts over the weekend.
Hundreds of tonnes of vital goods, including ready-to-eat food and emergency surgical latex gloves, were delivered by UN agencies, partners, and nations such as Jordan, Türkiye, and the United Arab Emirates to the airport situated 45 km (28 miles) from Gaza’s border.
The essential donations were unloaded and transferred into trucks bound for the border. Egypt also added 100 trucks to the convoy, carrying 1,000 tonnes of aid.
They include UN agency deliveries of pallets of tents, blankets, and a range of medicines.
In addition, the UN humanitarian affairs agency, OCHA, reported plans to provide 300,000 people with emergency kits containing essential items, and the UN sexual and reproductive health agency, UNFPA, had at the ready supplies to promote women’s hygiene, including 3,000 dignity kits.
Media reports observed ambulances and emergency health workers near the aid convoy, ready to tend to injured Gazans.
Medical supplies from the World Health Organization’s logistics hub in Dubai arrive in Egypt.
Medical supplies
The World Health Organization (WHO) dispatched a plane carrying medical supplies to replenish its depleted stocks in Gaza. Recently, the UN health agency sent two shipments from its logistics hub in Dubai.
Every hour these supplies remain on the Egyptian side of the border, more girls and boys, women and men, especially those vulnerable or disabled, will die – WHO Director-General
A plane arrived in Beirut, Lebanon, carrying surgical and trauma medicines and supplies to tend to 800 to 1,000 injured patients, addressing the increasing demands due to escalating clashes along its border with Israel.
Following the weekend delivery of 78 cubic metres of emergency aid to El Arish Airport, enough supplies were provided to assist over 300,000 Palestinians. In order to ensure access through the Rafah border area, WHO Director-General Tedros Adhanom Ghebreyesus met with Egyptian President Abdel Fattah El-Sisi last week, who granted the request.
The ready-to-be-delivered shipment contains basic health essentials alongside emergency supplies. These include enough trauma medicines and health supplies to treat 1,200 wounded patients and 1,500 patients suffering from heart diseases, hypertension, diabetes, and respiratory problems as well as trauma “pouches” ready to treat 235 wounded people.
Early Monday morning, a WFP-chartered aircraft landed at El Arish Airport, delivering 22 tonnes of humanitarian relief, including 15 tonnes of fortified biscuits and two mobile storage units to address the shortages in Gaza, according to the UN Humanitarian Air Service (UNHAS).
The UN food agency launched an emergency operation to get food, water, and other essential supplies to Gaza and the West Bank, and is also awaiting five trucks carrying, among other things,100 tonnes of food parcels.
Food is rapidly running out in Gaza.
Water and fuel
For the fifth consecutive day, the enclave had no electricity and residents have “severely limited access to clean drinking water”, according to the UN relief agency for Palestine refugees, UNRWA, which operates in Gaza and the West Bank.
What is really key is to lift the siege; the UN should be allowed to bring in much-needed supplies. – UNRWA spokesperson
According to the latest UNRWA situation report, an advance team has been dispatched to Egypt in anticipation of a potential humanitarian corridor opening to provide aid supplies to the Strip.
UNRWA emphasizes the crucial importance of fuel for the desalination plant and water pumping stations. Additionally, fuel deliveries are urgently needed to replenish rapidly depleting supplies that have been utilized to operate emergency generators, including those in hospitals, across Gaza.
Meanwhile, OCHA is progressing plans at its service hub in Rafah with a supply chain sourced from local markets and agency stocks. This includes fuel, bottled water, hygiene kits, and water storage bladder tanks. Additionally, the agency is evaluating and verifying the viability of water trucking operations.
The siege has prevented UNRWA from receiving supplies since 7 October, according to agency spokesperson Juliette Touma. In response to Israel’s evacuation order, UNRWA has moved its operations centre closer to the Rafah border crossing in southern Gaza.
“What is really key is to lift the siege,” she said. “The UN should be allowed to bring in much-needed supplies.”
Isabel WISELER-LIMA from Luxembourg-Martin HOJSÍK from Slovakia
The newly elected Vice-President and Quaestor replace Michal Šimečka (Renew, SK) and Cristophe Hansen (EPP, LU), respectively, following their departure from Parliament.
Based on Parliament’s Rules of Procedure, a new Vice-President (VP) or Quaestor is elected to fill a vacancy in the existing order of precedence – so the MEPs elected have become Parliament’s tenth VP and second Quaestor. The President delegates specific duties to Parliament’s 14 Vice-Presidents, who can replace her when necessary, including chairing plenary sittings. Quaestors are primarily responsible for administrative and financial matters directly concerning MEPs. MEPs aim to ensure that the composition of the Bureau (comprising the President and Vice-Presidents, with Quaestors participating in an advisory capacity) broadly reflects the numerical strength of the political groups in Parliament.
The 15-member body responsible for peace and security matters is expected to make a decision on a second draft resolution later today, led by Brazil.
This proposal, although not yet officially representing the Council’s position until adoption, seeks to alleviate the persistent humanitarian distress on the ground. It also aims to create secure passageways for aid delivery and safeguard the UN and other humanitarian personnel who are facing challenges in providing vital assistance to the residents of Gaza.
While both texts aim for a humanitarian pause, they differ in their approach, particularly regarding the main point of disagreement in the Russian proposal: the explicit mention of the extremist group Hamas, which currently controls Gaza.
Russia’s ambassador told the emergency meeting on Monday, Western powers opposing their resolution had “stomped” on hopes of de-escalation, while the US ambassador said in failing to condemn Hamas, Russia was “giving cover to a terrorist group that brutalizes innocent civilians.”
In the pursuit of consensus and collective action, which is especially crucial in times of global crisis, ambassadors typically strive to garner support through resolutions that outline a clear course of action.
It is common for rival or parallel drafts of resolutions to emerge, requiring delegations to negotiate the specifics and find compromises, often in private discussions.
UN chief to visit region
UN officials are actively engaging with all parties involved in the expanding crisis to reduce tensions, create safe zones, and provide vital aid and medical assistance to those in immediate need.
World leaders are appealing for de-escalation, as President Joe Biden plans to visit Israel and Jordan to show solidarity. The crisis began when Hamas attacked Israel on October 7th, leading to a declaration of war. Aid agencies have been working tirelessly to provide assistance, but the southern frontier of Gaza remains closed. Tragically, UN staff, medical personnel, and aid workers have also lost their lives. There are concerns that the violence could spread to neighboring countries, destabilizing the entire region and beyond.
Yesterday, Tuesday around 7:00 p.m. a strike hit a hospital in Gaza and at least 200 people died and many injured, including women and children. Both camps reject responsibility, with the Israeli army saying it can provide proof of the involvement of Islamic Jihad.
This morning during a press conference the Israeli army revealed its evidence, it consists of aerial photos and above all a one-minute audio recording of a conversation in Arabic between two Hamas militants. Two men who discuss the responsibility of their ally, the Palestinian Islamic Jihad, an ally which is also affiliated with Iran. According to them, the rocket was launched from a cemetery near the hospital, suggesting that this missed launch would have caused the tragedy.
This is information to be taken with great caution, because in times of war information is a weapon. Hamas very quickly communicated after the explosion the figure of 500 dead, according to the Israelis these figures are inflated.
The doctors on site had to deal with a chaos of bodies and screams and we improvised a press conference among the bodies. Gaza’s hospitals are full, after 12 days of bombardment, hundreds of people had found refuge there, people who lost their homes, or who were unable to leave the area. According to the UN refugee agency, there were at least 4,000 people inside the hospital.
For the moment, it is impossible to attribute responsibility to one camp or another, because it would not be the first time that defective rockets sent by Islamic groups in the enclave missed their target and fell. on Gaza and this would not be the first time that Israel has bombed civilian infrastructure in the enclave.
Hours before the explosion, the UN accused Israel of bombing a school one of its agencies operated in the Al-Maghazi refugee camp in Gaza and killing six civilians. The condemnations are unanimous throughout the world, in several Arab countries angry demonstrations have broken out, in Lebanon, Turkey, Tunisia, Iran and particularly in the occupied West Bank, hundreds of Palestinians have called for the resignation of Hamoud Abbas, the president of the Palestinian authority. In Jordan, demonstrators tried to enter the Israeli embassy in Amman and the government had to cancel the summit with the American president where the Egyptian president was also due to visit.
I am horrified by the killing of hundreds of Palestinian civilians in a strike on a hospital in Gaza today, which I strongly condemn. My heart is with the families of the victims. Hospitals and medical personnel are protected under international humanitarian law.
Mr. Guterres stressed in his message on X that hospitals and all medical personnel are protected under international law.
The UN human rights chief described the strike on the hospital as “totally unacceptable”.
“WHO strongly condemns the attack,” agency chief Tedros Adhanom Ghebreyesus wrote in a post on the social media platform X, formerly Twitter:
“WHO strongly condemns the attack on Al Ahli Arab Hospital in the north of the Gaza Strip. The hospital was operational, with patients, health and care givers, and internally displaced people sheltering there. Early reports indicate hundreds of fatalities and injuries.
The hospital was one of 20 in the north of the Gaza Strip facing evacuation orders from the Israeli military. The order for evacuation has been impossible to carry out given the current insecurity, critical condition of many patients, and lack of ambulances, staff, health system bed capacity, and alternative shelter for those displaced”.
On Tuesday night in New York, the United Arab Emirates said they along with Russia have called for an emergency UN Security Council meeting on Palestine, including the strike on the hospital in Gaza City.
Everyone is following what is happening, the question of Hamas remains essential but the conflagration of the West Bank which would pass through the North of Israel and which would bring Lebanon and Hezbollah to a real war would be the next step and hopefully no one wants it.
The number of borrowings from antiquity greatly increased in the 13th and 14th centuries, borrowed ancient motifs entered church art no longer only as additions; they permeate the plot itself and its character. There is a tendency to give volume through depth. A certain mannerism appears, depicting in the back, in profile, foreshortening, drawing in perspective. Stories from the Old Testament became especially popular; among them are the images of the Virgin (for example, the unburnt blackberry, Gideon’s fleece), of Christ (for example, Abraham, Melchizedek), as well as some symbolic images of Christ (in the form of an angel). Church decoration lost the strict unity and monumental laconicism so characteristic of the previous period. It is not a question of retreating from dogmatic principles, but its organic connection with architecture is beginning to be disturbed. “Iconographers and mosaicists no longer obey the inner space of the temple… to reveal its meaning. They juxtapose countless images”. An essentially spatial art, which up to that time had conveyed more relationships than gestures, more a state of mind than a string of emotions, now gets involved in the conveyance of what flows in time: narrative, narration, psychological reactions, etc. n. The relationship between the depicted and the viewer also changes: regardless of whether a single figure or a complex composition is depicted, it is no longer always turned outwards, towards the believer who prays in front of it. Often the image unfolds like a picture living its own life, as if closed in on itself, without relation to the viewer.
At that time, the images on the altar partition also increased, the theme of which must be directly related to the meaning of the main sacrament of the Church, the Eucharist. In its figurative interpretation, two currents appear: on the one hand, a search for a coherent theological system, which, by means of images, reveals the entire housekeeping of our salvation. This trend led to the shaping of the theme of the iconostasis, the classical form of which was formed in the 15th century in Russia. On the other hand, there is a tendency, so characteristic of this period, to clarify the meaning of the sacrament in an image, illustrating individual moments of the liturgy, for example the Great Entrance. It is precisely in this iconographic theme that the boundary between the imageable and the non-imageable is often violated. There is, for example, a scene of the priest’s offering of the Christ Child lying on a discus – a scene reaching extreme naturalism and reminiscent of a ritual murder (14th century church in Matej, Serbia). It is undeniable that the motif with the Child on the discus is a reaction to the liturgical controversies of the twelfth century, or rather their echo in the camp of Western theologians. By the time of the Palaeologians such disputes had evidently grown on the fertile soil of the hijacked wisdom of the humanists about rationalism.
Along with the illustrations of individual moments of the liturgy, a number of iconographic themes appear, apparently intended to reveal the meaning of the sacrament by means of stolen symbolic images: Sophia’s Table (The Banquet of Wisdom), or Sophia Wisdom communions the apostles, etc. These motifs figuratively recreate the text from Solomon’s Proverbs, 9:1-6 – “Wisdom built her house”. The text is presented in two plots. On the one hand, Sophia Wisdom – Angel – personification of divine wisdom according to the type of ancient personifications: on the other hand – Christ – Wisdom in the form of an Angel of the Great Council. It must be borne in mind that the subject of wisdom was quite prevalent during the controversy between the Hesychasts and their opponents; Undoubtedly, it is precisely in this context that the symbolic image of Sophia Wisdom spread during the time of the Palaeologians. In this symbolism, one cannot fail to notice the influence of the humanistic renaissance. Although it does not correspond to Hesychast ideas, this symbolism, as well as borrowings from antiquity, is not always alien to the Hesychasts. The symbolic depiction of Wisdom can be understood not only as an influence of humanism, but also as an attempt on the part of the Hesychasts to oppose God’s Wisdom to the wisdom of the philosophers. This type of symbolism, used consciously or not by artists, undermines the true Orthodox teaching on icons and leads to a violation of the canonical rules, in particular Rule 82 of the Fifth-Sixth Council.
This rule, we recall, removes those symbols that displace the direct image of the incarnate Word of God: “Honoring the ancient images and shadows as signs and types of truth…, we now prefer grace and truth, which are the fulfillment of the law.” Now, in the paleolog time, such “incarnation”, violating the principle of evangelical realism, is especially paradoxical in the case of the eucharistic theme. The fruit of abducted thoughts, this symbolism does not correspond to traditional Orthodox thinking, just as it does not correspond to the mixing of the imageable with the unimageable.
And the symbolic images replacing the direct human image, and the expressive artistic reflections of emotional life, and the aspiration to Hellenistic naturalism, and the extraordinary variety of new iconographic themes, and the multiplication of Old Testament types – all this is the fruit of the age, covered by the raging new ideas, the age of revival of humanism and hesychasm. If the traditional artists were not always protected from the humanist influence, then the sympathizers of humanism, in turn, did not leave the traditional forms of Orthodox art, represented by Hesychasm. The Paleo-Renaissance did not abandon these traditional forms. But under the influence of the ideas of the era, elements penetrated into them that lowered the spirituality of the image, and sometimes undermined even the very concept of the icon, its meaning, and as a consequence – its function in the Church. These ideas, the fruit of an abstract idea of God based on the material knowledge of the world, relate to the Orthodox tradition as the humanistic worldview relates to the traditional Hesychast approach. That is why the role and importance that humanists attach to philosophy and worldly knowledge of spiritual life, on the one hand, and the hesychastic approach to them, on the other hand, can give us indirect signals to understand the views of both sides regarding church art.
In his disputes with the humanists, St. Gregory Palamas wrote: “We do not stop anyone from becoming acquainted with worldly sciences if he wishes, unless he has adopted a monastic life. But we advise not to delve too deeply into them, and strictly forbid the expectation of obtaining an accurate knowledge of divine things, because no one can derive from them a true teaching about God.”
Further we read: “Indeed, there is something useful in worldly philosophers, just as there is pollen from poisonous grasses in honey. But there is a great danger that those who wish to separate the honey from the bitter herbs will unexpectedly swallow the poisonous residue.” Saint Gregory Palamas dwells at length and in great detail on the question of the relationship between secular science and philosophy in general and the knowledge of God. Despite the above-mentioned sharp judgment, he does not deny the importance of worldly knowledge, but even admits that it is relatively useful. Like Barlaam, he sees in it one of the ways to indirect, relative knowledge of God. But he stubbornly rejects religious philosophy and worldly knowledge as a means of communicating with God and knowing God. Not only is science incapable of giving “any true teaching about God,” but when applied to fields not proper to it, it leads to perversions, moreover, it can hinder true communion with God; can be “deadly”. As we see, St. Gregory Palamas only protects the area of communication with God from mixing with religious philosophy and natural, i.e., natural knowledge of God. Proceeding from this attitude of hesychasm to the mixing of secular sciences and religious philosophy with the field of theology, it can be concluded that the tasks and functions of ecclesiastical art were set in such a light.
It must be said that if a certain impartiality towards the image can be noticed in the psychosomatic technique of the hesychasts, their attitude towards icon veneration and the importance of the icon in worship and prayer remains completely true to Orthodox teaching. When St. Gregory speaks of icons, he not only expresses the classical Orthodox view, but also adds some clarifications characteristic of Hesychast teaching and the general direction of Orthodox art. He says: “To Him who became man for our sake, create an icon out of love for Him, through it worship Him, through it raise your thoughts to the Savior, who sits in glory at the right hand of the Father in heaven and whom we worship. In the same way, create icons for the saints … and worship them not as gods – which is forbidden, but as a testimony of your communion with them, love for them, in their honor, raising through their icons your mind towards them”.
As can be seen, St. Gregory expresses traditional Orthodox teaching both in his veneration of the image and in his understanding of its basis and content. But in the context of his theology this content sounds with a note typical of the pneumatological period. For St. Gregory, the Incarnation is the starting point from which the fruits are expected: the divine glory manifested in the human image of God the Word. The deified body of Christ has received and imparts to us the eternal glory of the Godhead. It is this image that is depicted on icons and worshiped to the extent of revealing the Deity of Christ. And inasmuch as God and the saints have the same grace, their images are also made “in likeness.”
In the light of such an attitude towards the image and such an understanding of its content, it is certain that for the hesychasts the only image that can serve as a means of communion with God is that which reflects the experience of this communion in harmony with the teaching of hesychasm. The artistic elements, based on abstract thoughts and empirical perception of the world, just like philosophy and secular sciences, cannot give “any true teaching about God”. The symbolic depiction of Jesus Christ, which replaces the personal image of the Bearer of divine glory, undermines the very foundation of the teaching of the icon as a testimony of the Incarnation of God. Such an icon, therefore, cannot “raise the thought to the Savior standing at the right hand of God the Father.” It is natural that with the victory of hesychasm, the Church puts an end to those elements in the cult art, which in one way or another undermine its teachings. It is due to hesychasm that “the last Byzantines, unlike the Italians, gave place to naturalness without turning it into naturalism; they use depth, but without locking it in the laws of perspective; explore the human, but without isolating it from the divine”. Art preserves its connection with revelation and preserves its synergistic nature of relationship between God and man.
The teaching of St. Gregory Palamas on the essence of communion with divine energies “destroys all the remnants of rationalism and iconoclastic positivism”, revealing also more distant problems that are noticeable in the teaching of icon veneration. Further dogmatic work could proceed only by expressing the very content of the spiritual experience, and thus also the content of ecclesiastical art. In the dogma of icon veneration, it is recognized that it is possible for the artist, by means of forms, colors, lines, to translate the result of divine action into man; and that this result may be shown, made manifest. In the teaching of the Light of Tabor, it is recognized that this divine action transforming man is the uncreated and imperishable light, the energy of the Divine, sensuously felt and contemplated. Thus the doctrine of divine energies merges with the doctrine of icons; and just as in the dispute about the Light of Tabor a dogmatic formulation of the deification of man is given, so also a dogmatic justification is given to the content of the icon. This is the time when those frameworks are defined, behind which ecclesiastical art cannot go without ceasing to be ecclesiastical.
The victory of the teaching of St. Gregory Palamas was decisive for the further history of the Orthodox Church. If the Church had remained passive in the face of the onslaught of humanism, the hurricane of new ideas of the age would undoubtedly have led to crises analogous to those in Western Christianity—the neopaganism of the Renaissance and the Reformation in accordance
with the new philosophies – and therefore also to the confirmation of completely different ways of church art.
And if, thanks to hesychasm, church art did not cross the boundaries beyond which it would have ceased to express Orthodox teaching, nevertheless, in the second half of the 14th century, the living creative tradition that defined the Palaeologian revival began to give way to a kind of conservatism. After the fall of Constantinople in 1453 and the conquest of the Balkans by the Turks, the leading role in the field of church art passed to Russia. The living impulse of Hesychasm and the dogmas that shaped Orthodox anthropology, the grounded teaching of Palamism, will bear priceless fruits in Russian art and spiritual life. There, the flourishing of the 14th and 15th centuries had a basis different from that created during the Byzantine Palaeologous Renaissance. Conservatism, by its very nature, will prove powerless to resist the push coming from the West. S. Radojcic has the right to say: “Western influences did more damage to Byzantine art than the Turks”.
The Council of Constantinople in 1351 was the most solemn act by which the Church affirmed the teaching of St. Gregory Palamas. The fourteenth century witnessed how the decisions of this council were accepted by the entire Orthodox Church. One year after the council, its decisions were elevated to the canonical succession as the Solemnity of Orthodoxy. In 1368, soon after his death, St. Gregory Palamas was canonized. His memory is celebrated on November 14. The second Sunday of Great Lent is also dedicated to his memory as a “preacher of the divine light” (vespers, third verse). Here he is sung as “luminary of Orthodoxy, teacher and pillar of the Church” (tropar). Thus, after Sunday, the Orthodox Church celebrates the proclamation of the doctrine of the deification of man; and the council of 843, which closed the Christological period of the Church’s history, is liturgically associated with the peak of the pneumatological period.
Source: Ouspensky, Leonid. Theology of the Icon, Vol. I and II, New York: St. Vladimir’s Seminary Press, 1992.
The Government of Pakistan, which has hosted millions of Afghans for decades, recently announced that all “undocumented” foreign nationals must leave the country by 1 November or face deportation to their countries of origin.
These plans would impact many Afghans who fled to Pakistan seeking safety and protection due to serious human rights concerns and the years-long humanitarian crisis in Afghanistan.
“Pakistan should stop all forced returns and continue to host Afghan nationals who fled for safety,” the experts said.
“The Government must also ensure their full access to procedures where their individual human rights protection needs and their need for effective protection in line with international human rights and refugee standards, are fully assessed,” they added.
The experts expressed concern over the risk of refoulement, particularly for Afghan nationals. They warned many families, women, and children would be at risk of irreparable harm, including serious human rights violations and abuses in their home country.
“We urge Pakistan to uphold the absolute and non-derogable principle of non-refoulement and prevent collective expulsion and forced return,” the experts said.
“We are also concerned by reports that Afghans living in Pakistan have been subjected to arrests, exploitation and undignified treatment, including since Pakistan announced its repatriation plans.”
The prohibition of refoulement is explicitly included in the Convention against Torture and Other Cruel, Inhuman, or Degrading Treatment or Punishment, to which Pakistan is a State party.
Safe and dignified return
In a letter dated 23 December 2021, the group of UN experts urged Pakistan to halt deportations of Afghan nationals following the Taliban takeover, until the circumstances and human rights situation in Afghanistan allows for the safe and dignified return of foreign nationals.
The experts also urged Pakistan to continue its collaboration with relevant UN entities to ensure protection for those seeking safety in the country.
Independent experts
Special Rapporteurs are appointed by the UN Human Rights Council and form part of what is known as its Special Procedures. The experts are mandated to monitor and report on specific thematic issues or country situations.
They serve in their individual capacity, are not UN staff, and do not receive a salary.
The draft resolution led by Russia received support from five countries (China, Gabon, Mozambique, Russia, and the United Arab Emirates) and opposition from four countries (France, Japan, the United Kingdom, and the United States). Six countries (Albania, Brazil, Ecuador, Ghana, Malta, and Switzerland) chose to abstain from voting.
There was a division among members regarding the absence of a clear condemnation of the extremist group Hamas. It was Hamas that initiated the ongoing escalation of violence by deploying hundreds of fighters to carry out massacres in settlements near the Gaza Strip on 7 October.
For the Council to adopt a resolution, the proposal must receive at least nine votes in favour, with none of its five permanent members opposing or casting a veto.
The initial version of the text had requested a ceasefire for humanitarian purposes, the release of all hostages, access for aid, and the safe evacuation of civilians.
Another version of the resolution, proposed by Brazil, is scheduled for discussion on Tuesday at the Council’s agenda. According to news reports, it proposes humanitarian breaks in the conflict and condemns Hamas and all acts of terrorism against civilians.
Vassily Nebenzia, Permanent Representative of Russia to the UN expressed regret over the Security Council’s failure to adopt the resolution, blaming the “selfish intention of the western bloc.”
During a recent meeting of the United Nations Security Council, the Russian draft resolution to end violence in Gaza was vetoed by Western countries. Russian Ambassador Nebenzia expressed concern over the humanitarian crisis in Gaza and accused those blocking the resolution of doing so for “selfish and political interests”.
However, the US Permanent Representative Linda Thomas-Greenfield argued that the resolution ignored Hamas’ terrorism and therefore could not be supported. She condemned Hamas for their actions, including killing civilians and taking hostages, and stated that the Council should not unfairly shift the blame to Israel.
The Permanent Observer of the Observer State of Palestine to the UN, Riyad Mansour, urged the Security Council to be guided by international law and not to send signals that Palestinian lives do not matter. He noted that what is happening in Gaza is a full-scale assault against innocent civilians. The Permanent Representative of Israel to the UN, Gilad Erdan, called on the Council to designate Hamas as a terrorist organization and to hold it accountable for the situation in Gaza. He also called for the Council to fully support Israel’s right to defend itself and demand the release of all hostages.
The experts were alarmed that hundreds of escapees – the vast majority of whom are women – have been sent back, despite repeated appeals by multiple international human rights bodies. Hundreds more reportedly are in detention awaiting the same fate.
There are long-standing and credible reports that people returned to the DPRK, more commonly known as North Korea, would face serious human rights violations such as torture or cruel, inhuman or degrading treatment and punishment, they said in a statement on Tuesday.
The DPRK authorities label citizens “criminals” if they commit “illegal border-crossing”, and “traitors” if any link is found suggesting an “intention to escape to the Republic of Korea”, the official name for South Korea.
“Traitors” receive harsh punishments, including imprisonment without due process, and they may be subjected to enforced disappearance and even execution, the experts warned.
“No one should be returned to a country where they would face the risk of torture, cruel, inhuman or degrading treatment or punishment and other irreparable harm, including the use of the death penalty, and enforced disappearance,” they said.
Respect international law
The rights experts urged China to respect the principle of non-refoulement, which guarantees that no one should be returned to a country where they would face torture, cruel, inhuman or degrading treatment or punishment and other irreparable harm.
They stressed that the principle is guaranteed under international law and must be applied to all individuals at all times, regardless of their migratory status.
The UN experts wrote to Beijing raising concerns over the forcible returns and said they appreciated the official response from the authorities.
They called on China to abide by its international legal obligations and not forcibly repatriate remaining North Korean escapees.
“We welcome the reopening of the border and urge the DPRK to allow UN agencies, other humanitarian organisations and diplomatic missions to return to the country as soon as possible and engage the relevant Special Procedures of the Human Rights Council to review its human rights,” they said.
They also called on the DPRK “to comply with its international legal obligations in respect to all citizens returning to the country, including the absolute prohibition on torture and enforced disappearance, the prohibition of arbitrary detention, and fair trial guarantees.”
Elizabeth Salmón, Special Rapporteur on the situation on human rights in the Democratic People’s Republic of Korea, briefs the Security Council meeting on the situation in the country (file).
They are part of what is known as the Special Procedures of the Council, which is the general name of its independent fact-finding and monitoring mechanisms that address either specific country situations or thematic issues in all parts of the world.
These experts work on a voluntary basis, are independent from any government or organization and serve in their individual capacity.
For years I have spoken as a Muslim, but never as an Islamist. I firmly believe in the separation between personal faith and politics. Islamism, by seeking to impose its vision on society, is in contradiction with the principles of a moderate democracy and a modern state.
Founded in 1987, the Islamist movement Hamas emerged in the context of the Israeli occupation. Its beginnings were tinged with a sense of despair and a desire to defend the rights of the Palestinian people. Over the years, however, Hamas has evolved towards a more radical political approach, advocating an exclusive and dogmatic vision.
Hamas has many objectives, ranging from the total liberation of Palestine, including Israel, to the establishment of an Islamic state in Palestine. Hamas is funded from a variety of sources, including individual donors, charities and countries that share some of its political aspirations. Countries that support Hamas include Iran, Qatar and Turkey, which share similar political and religious interests. This financial and political support has had an impact on the movement’s development and has helped to strengthen its positions.
The recent dramatic events resulting from Hamas attacks have cost the lives of more than a thousand Israeli citizens, causing immeasurable grief and sorrow.
The solution today lies in ending the stranglehold of Hamas. Freeing the Palestinians from the grip of Islamism is crucial if they are to be given the opportunity to express themselves democratically. They must have a choice of democratically elected representatives to engage in constructive dialogue and find peaceful solutions for coexistence with their Israeli neighbour.
It is imperative to establish a transparent democratic process, guaranteeing the participation of all Palestinian voices. This means not only the freedom to choose their leaders, but also creating an environment conducive to open and respectful debate. Palestinians deserve the chance to contribute actively to the search for lasting solutions, while preserving the dignity and rights of every individual.
Ending the stranglehold of Hamas will enable the Palestinians to free themselves from the constraints of political Islamism and embark on the road to a democratic and prosperous future. This is a crucial step towards building a society based on justice, tolerance and mutual respect.
It is time for Europe to wake up to this threat, which in the long term could destroy the foundations of a modern, democratic society. We must work for a lasting peace, based on mutual respect and peaceful coexistence.
Together, let us work for a future in which Israel and Palestine live as good neighbours, respected and independent, allowing every individual to practise their faith in complete freedom, while contributing to the prosperity and peace of the region.
For an enlightened vision: supporting Palestine, discerning extremism
I would like to affirm my support for a free and independent Palestine, coexisting harmoniously with its neighbours. However, it is crucial to make a crucial distinction: between the Palestinians, Palestine and the Islamist movement Hamas. Hamas does not represent Palestine in its entirety, but is an Islamist political group with a single objective: the obliteration of Israel.
It is undeniable that Hamas possesses considerable power, but it is essential to understand that this movement does not reflect the aspirations and desires of the Palestinian people as a whole. This is why it is imperative to distinguish between Islam as a spiritual religion, a source of personal faith, and Islamism as a political project.
In our countries in Europe, unfortunately, we face a situation where politics and civil society are infiltrated by influences that confuse these two realities. Those of us who try to make this distinction often find ourselves facing threats or condemnation.
It is time for our countries in Europe to wake up, show discernment and promote enlightened dialogue. Supporting Palestine does not mean automatically supporting Hamas. We must work for a free and independent Palestine that is open to constructive dialogue with all its neighbours.
It is our duty as citizens to promote an enlightened vision, where we distinguish between the legitimate aspirations of Palestinians for independence and the actions of a radical political group. This is how we will contribute to the search for a lasting and just peace in the region.
Differentiating between fair criticism and hasty judgement
It is regrettable that some Muslims today are reluctant to accept any form of criticism of Hamas. Yet for a believer who cherishes his faith and religion, it is inconceivable to endorse terrorist acts, whatever their origin.
Hamas, as an Islamist organisation, raises major concerns. It is imperative to recognise that its actions, while claiming a cause, can be profoundly dangerous, first and foremost for the Palestinians themselves. The reality is that this organisation uses tactics that endanger the lives and rights of Palestinians, without always seeking peaceful and constructive ways forward towards an equitable solution.
This is not just limited to the Palestinians. Hamas has a significant impact on the perception of Islam throughout the world. Unfortunately, it can reinforce negative stereotypes and engender mistrust of Muslims in general. As such, this is a concern that transcends the borders of Palestine and affects the global Muslim community.
It is crucial for Muslims to remember that faith in God and love for their religion cannot coexist with the justification of acts of terrorism or violence. Islam advocates peace, justice and compassion for all humanity.
As believers, we have a responsibility to distinguish between the legitimate defence of Palestinian rights and the actions of an organisation that sometimes runs counter to the fundamental values of Islam. Criticising Hamas does not mean rejecting the Palestinian cause, but rather engaging in constructive dialogue to find just and lasting solutions.
It is time to stand up and make our voices heard in defence of the true principles of Islam, those of peace, justice and peaceful coexistence between all human beings.
Interview of Archbishop George of Cyprus (elected on December 24, 2022 and enthroned on January 8, 2023) for “Phileleuteros”, in which he talks about the problems of the Church of Cyprus, the role and responsibility of the Church in society and towards the new generation. He explains what made St. Synod to take a positive decision on the sex education of children at school, criticizes the modern Cypriot processions of relics and holy slippers in churches and answers the teachers of Religion for the cancellation of the non-school day, which in Cyprus was given to students on the name day of the superior of the Church of Cyprus. He also commented on the morning prayer in schools and the problems facing the teaching of Religion.
– How is the new life in the archdiocese going, Your Beatitude?
– The work in the archdiocese is much more than in my former metropolis in Paphos. I encountered problems varying in quantity and quality. With God’s help, everything is overcome. I am aware that the responsibilities are many for the whole Church of Cyprus. I try to be an archbishop whose doors are open to the faithful who want to greet him, ask for a blessing or seek help, to be an archbishop who does not say “no” to those who seek him.
– The positive decision of St. A synod on the sex education of children at school was a pleasant surprise for society. What is it due to?
– I was an educator and a school teacher, I follow the development of society and I know that today, through technology and other means, children are exposed to all this at a very early age. If we don’t say something, it doesn’t mean they don’t know it. They know it, and probably in the wrong way. A responsible leadership will help them stay away from the deviations we don’t want. We have set some conditions – for example, that this training be adapted to the age and receptivity of the children. To be taught by specialists who have certain training and to consider the content of the material with us, but also with the parents.
– Should bishops who do not have children and live celibate have such extreme views on the issue of sexuality and homosexuality?
– It doesn’t matter, there are many unmarried and childless people in society and they have their own opinion on these issues, just like us. We do not live outside society. The fact that the Church requires some people to be celibate in order to hold certain positions (ie the episcopate) does not mean that they are asocial and ignorant of society’s problems. And we have responsibility and knowledge, and we can take positions on these issues.
– The teachers do not agree with the cancellation of the non-school day, which was the archbishop’s name day. What would you tell them?
– Learning time is valuable for all children, not just adults. Having worked in schools, my position is that the archbishop’s name day should not be a non-school day. I would be happy if this day is used for studying. Let the schools not be closed. If the teachers want to go to church in the first period, they can do so, as well as take time in class that day to discuss the role of the Church in the development of our people.
– Religious education and morning prayer in schools in the age of multiculturalism and mixed schools is a divisive issue. What is your position?
– Religion class is not a strict catechism. Depending on the age receptivity of the children, knowledge about other religions is also taught. In the upper grades, children are introduced to the ethical dilemmas that confront them because of technology, science, and bioethical issues. For example, the dilemma: whether they can become organ donors, whether they can trust the in vitro fertilization technology.
Regarding prayer: every living being depends on something that is beyond this world. Even atheists believe in their atheism. That people turn to God and ask for His help is not something that belittles them. And a disciple, when he prays, can receive strength. The problem is created by some who believe that the schools are educating children who are not Orthodox Christians. Let them stand there and pray to their God.
– Holy slippers and holy heads often come to our temples. Doesn’t this go beyond symbolism and the Orthodox religion?
– I’m not in favor of periodically disposing of the relics. I haven’t done it in Paphos either, except twice. Archbishop Macarius only once brought the head of St. Apostle Andrew. However, he never once allowed holy relics to be distributed for commercial purposes for the benefit of the people. I’m against that. When they say that it is the slipper of some saint, and some already speak of it derisively, that is not correct, not least because it is not a shoe that the saint wore. They take a new shoe and place it on the relic to light it. I don’t think this is right and I won’t encourage it. Our faith is spiritual, it should not be subject to abuse.
– What is your attitude towards modern technologies?
– Since I have an education in the field of natural sciences, I try to follow and use technology as much as possible, but I also have an opinion on these issues that pose a danger to people. With so much technology, our judgment and free will are dulled. We follow instructions all the time, and if we hit a dead end, we seek out the expert. This is a result of the excessive information available to us. I support technology, but I am also critical of it. Otherwise, the archdiocese is being modernized digitally. Some European projects are also underway.
– Your Grace, as you said, critical thinking is lost. What is the Church doing to get closer to young people and at the same time protect them from addictions, bad habits and criminal behavior?
– We are in constant contact with parents, teachers and young people. We also have catechism Sunday schools, which are not popular today, they were just an option in the past. There is no free time today. We have church camps where kids detox from their daily habits. We organize meetings on various occasions with the youth, we do not fail to be close to the young generation and convey the messages of Christ.
– The Church in Cyprus and entrepreneurship? Are investments made and how is church property used?
– I found a ready-made project, but it is not a business, but a way to generate income for the social, religious and national activity of the church. To pay the priests, the church has to pay a sum of 4.5 million euros per year. Also there are benefits for needy children, sending patients for treatment abroad, we bear electricity, water and other expenses of poor people. For all these activities we need income which cannot come if we do not use the church property.
– Is today the time of magnificent temples and displays of wealth by the church?
– It is not and never has been, of course. When Judas saw a woman who washed Christ’s feet with precious ointment, and told the Master that it could be sold so that the funds would go to the poor, the Lord rejected the offer. This means that what we do for Christ is not a waste. The fact that we are building bigger temples today is because we have the technology to serve more people. We need temples because it meets the needs of an area. New temples are built where there is a need. This is not money lost. “We must not be the last generation of Greeks in this place.”
– What is your hobby?
– It was always the reading. When I had chemistry exams, my hobby was reading about religion to distract myself, and when I had theology exams, I read chemistry to escape the hustle and bustle of exams. And now I like to read books in the field of chemistry. For example, environmental chemistry.
– Who is your role model in life?
– I lived in a priestly family and I was definitely influenced by my father. Every day we were in the temple morning and evening, we lived according to a religious model and under the shadow of an archbishop. Macarius, who had a strong influence on us. In the national struggles we wanted to follow him, we were fascinated by EOKA (an organization founded by Col. K. Grivas for the accession of Cyprus to Greece, note ed.), we had our heroes, we lived in a real environment at all, not a virtual one like today.
– Has the Church of Cyprus ever been close to schism?
– We have never reached a schism, because our church has the means to prevent one. Let us mention as an example the position of the three metropolitans towards the archbishop Macarius. Then a great council was convened, which solved the problem. And now, if there are different voices and different positions, something better can come out of it. Ultimately, decisions are made either by majority or unanimity. If we come to a major crisis, there is a way to find solutions.
– Has it ever happened that people came to you and told you: take measures for this hierarch, he is doing so-and-so or deviates on some important topic?
– Yes, I meet people personally, I treat their opinion with attention. This is something I do often. I receive alerts and read the newspapers. People are the best criterion. They should send a message to their bishop that they do not accept certain things and demand that they change.
