Saturday, February 23, 2013

Major Religion in the world




  • Christianity       Click  for More Detail
  • Islam                Click  for More Detail
  • Hinduism          Click  for More Detail
  • Buddhism         Click  for More Detail
  • Sikhism            Click  for More Detail
  • Judaism            Click  for More Detail
  • Bahaism           Click  for More Detail
  • Confucianism    Click  for More Detail
  • Jainism             Click  for More Detail
  • Shintoism         Click  for More Detail

History of Islam


Who is Muhammad?
Muhammad, was born in Makkah in the year 570, at a time when Christianity was not yet fully established in Europe. Since his father died before his birth, and his mother shortly afterwards, he was raised by his uncle from the respected tribe of Quraysh. As he grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. The historians describe him as calm and meditative.

Muhammad was of a deeply religious nature, and had long detested the decadence of his society. It became his habit to meditate from time to time in the Cave of Hira near the summit of Jabal al-Nur, the 'Mountain of Light' near Makkah.

What is Islam ?
Islam is not a new religion, but the same truth that God revealed through all His prophets to every people. For a fifth of the world's population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness, and the majority have nothing to do with the extremely grave events which have come to be associated with their faith.

What do Muslims believe?
Muslims believe in One, Unique, Incomparable God; in the Angels created by Him; in the prophets through whom His revelations were brought to mankind; in the Day of Judgement and individual accountability for actions; in God's complete authority over human destiny and in life after death. Muslims believe in a chain of prophets starting with Adam and including Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Job, Moses, Aaron, David, Solomon, Elias, Jonah, John the Baptist, and Jesus, peace be upon them. But God's final message to man, a reconfirmation of the eternal message and a summing-up of all that has gone before was revealed to the Prophet Muhammad through Gabriel.

How does someone become a Muslim?
Simply by saying 'there is no god apart from God, and Muhammad is the Messenger of God.' By this declaration the believer announces his or her faith in all God's messengers, and the scriptures they brought.

What does Islam mean?
The Arabic word 'Islam' simply means 'submission', and derives from a word meaning 'peace'. In a religious context it means complete submission to the will of God. 'Mohammedanism' is thus a misnomer because it suggests that Muslims worship Muhammad rather than God. 'Allah' is the Arabic name for God, which is used by Arab Muslims and Christians alike.

Why does Islam often seem strange?
Islam may seem exotic or even extreme in the modern world. Perhaps this is because religion does not dominate everyday life in the West today, whereas Muslims have religion always uppermost in their minds, and make no division between secular and sacred. They believe that the Divine Law, the Shari'a, should be taken very seriously, which is why issues related to religion are still so important.

Do Islam and Christianity have different origins?
No. Together with Judaism, they go back to the prophet and patriarch Abraham, and their three prophets are directly descended from his sons, Muhammad from the elder son Ishmael, and Moses and Jesus from the younger son Isaac. Abraham established the settlement which today is the city of Makkah, and built the Ka'ba towards which all Muslims turn when they pray.

What is the Ka`ba?
The Ka`ba is the place of worship which God commanded Abraham and Ishmael to build over four thousand years ago. The building was constructed of stone on what many believe was the original site of a sanctuary established by Adam. God commanded Abraham to summon all mankind to visit this place, and when pilgrims go there today they say 'At Thy service, O Lord', in response to Abraham's summons.

How did Muhammad become a prophet and a messenger of God?
At the age of 40, while engaged in a meditative retreat, Muhammad received his first revelation from God through the Angel Gabriel. This revelation, which continued for twenty-three years, is known as the Quran.

  The Mountain of Light where Gabriel came to Prophet Muhammad.
As soon as he began to recite the words he heard from Gabriel, and to preach the truth which God had revealed to him, he and his small group of followers suffered bitter persecution, which grew so fierce that in the year 622 God gave them the command to emigrate. This event, the Hijra, 'migration', in which they left Makkah for the city of Madinah some 260 miles to the north, marks the beginning of the Muslim calendar.

After several years, the Prophet and his followers were able to return to Makkah, where they forgave their enemies and established Islam definitively. Before the Prophet died at the age of 63, the greater part of Arabia was Muslim, and within a century of his death Islam had spread to Spain in the West and as far East as China.

How did the spread of Islam affect the world?
Among the reasons for the rapid and peaceful spread of Islam was the simplicity of its doctrine - Islam calls for faith in only One God worthy of worship. It also repeatedly instructs man to use his powers of intelligence and observation.

    Taj Mahal, India. Hui Shen Mosque, China, Built in the 7th Century.
Within a few years, great civilizations and universities were flourishing, for according to the Prophet, 'seeking knowledge is an obligation for every Muslim man and woman'. The synthesis of Eastern and Western ideas and of new thought with old, brought about great advances in medicine, mathematics, physics, astronomy, geography, architecture, art, literature, and history. Many crucial systems such as algebra, the Arabic numerals, and also the concept of the zero (vital to the advancement of mathematics), were transmitted to medieval Europe from Islam. Sophisticated instruments which were to make possible the European voyages of discovery were developed, including the astrolabe, the quadrant and good navigational maps.

What is the Qur`an?
The Quran is a record of the exact words revealed by God through the Angel Gabriel to the Prophet Muhammad. It was memorized by Muhammad and then dictated to his Companions, and written down by scribes, who cross-checked it during his lifetime. Not one word of its 114 chapters, Suras, has been changed over the centuries, so that the Quran is in every detail the unique and miraculous text which was revealed to Muhammad fourteen centuries ago.

What is the Qur`an about?
The Quran, the last revealed Word of God, is the prime source of every Muslim's faith and practice. It deals with all the subjects which concern us as human beings: wisdom, doctrine, worship, and law, but its basic theme is the relationship between God and His creatures. At the same time it provides guidelines for a just society, proper human conduct and an equitable economic system.

Are there any other sacred sources?
Yes, the sunna, the practice and example of the Prophet, is the second authority for Muslims. A hadith is a reliably transmitted report of what the Prophet said, did, or approved. Belief in the sunna is part of the Islamic faith.

Examples of the Prophet`s sayings

The Prophet said:
'God has no mercy on one who has no mercy for others.'
'None of you truly believes until he wishes for his brother what he wishes for himself.'

'He who eats his fill while his neighbor goes without food is not a believer. '
'The truthful and trusty businessman is associated with the prophets the saints, and the martyrs.'

'Powerful is not he who knocks the other down, indeed powerful is he who controls himself in a fit of anger. '
'God does not judge according to your bodies and appearances but He scans your hearts and looks into your deeds.'

'A man walking along a path felt very thirsty. Reaching a well he descended into it, drank his fill and came up. Then he saw a dog with its tongue hanging out, trying to lick up mud to quench its thirst. The man saw that the dog was feeling the same thirst as he had felt so he went down into the well again and filled his shoe with water and gave the dog a drink. God forgave his sins for this action.' The Prophet was asked: 'Messenger of God, are we rewarded for kindness towards animals?' He said, 'There is a reward for kindness to every living thing.'

From the hadith collections of Bukhari, Muslim, Tirmidhi and Bayhaqi

What are the Five Pillars of Islam ?
They are the framework of the Muslim life: faith, prayer, concern for the needy, self-purification, and the pilgrimage to Makkah for those who are able.

FAITH
There is no god worthy of worship except God and Muhammad is His messenger. This declaration of faith is called the Shahada, a simple formula which all the faithful pronounce. In Arabic, the first part is la ilaha illa Llah - 'there is no god except God'; ilaha (god) can refer to anything which we may be tempted to put in place of God - wealth, power, and the like. Then comes illa Llah: 'except God', the source of all Creation. The second part of the Shahada is Muhammadun rasulu'Llah: 'Muhammad is the messenger of God.' A message of guidance has come through a man like ourselves.

PRAYER
Salat is the name for the obligatory prayers which are performed five times a day, and are a direct link between the worshipper and God. There is no hierarchical authority in Islam, and no priests, so the prayers are led by a learned person who knows the Quran, chosen by the congregation. These five prayers contain verses from the Quran, and are said in Arabic, the language of the Revelation, but personal supplication can be offered in one's own language.

Prayers are said at dawn, noon, mid-afternoon, sunset and nightfall, and thus determine the rhythm of the entire day. Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere, such as in fields, offices, factories and universities. Visitors to the Muslim world are struck by the centrality of prayers in daily life.

A translation of the Call to Prayer is:

God is most great. God is most great.
God is most great. God is most great.
I testify that there is no god except God.
I testify that there is no god except God.
I testify that Muhammad is the messenger of God.
I testify that Muhammad is the messenger of God.
Come to prayer! Come to prayer!
Come to success (in this life and the Hereafter)!
Come to success!
God is most great. God is most great.
There is no god except God.

THE ZAKAT
One of the most important principles of Islam is that all things belong to God, and that wealth is therefore held by human beings in trust. The word zakat means both 'purification' and 'growth'. Our possessions are purified by setting aside a proportion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.

Each Muslim calculates his or her own zakat individually. For most purposes this involves the payment each year of two and a half percent of one's capital.

 Zakat keeps the money flowing within a society, Cairo.
A pious person may also give as much as he or she pleases as sadaqa, and does so preferably in secret. Although this word can be translated as 'voluntary charity' it has a wider meaning. The Prophet said 'even meeting your brother with a cheerful face is charity.'

The Prophet said: 'Charity is a necessity for every Muslim. ' He was asked: 'What if a person has nothing?' The Prophet replied: 'He should work with his own hands for his benefit and then give something out of such earnings in charity.' The Companions asked: 'What if he is not able to work?' The Prophet said: 'He should help poor and needy persons.' The Companions further asked 'What if he cannot do even that?' The Prophet said 'He should urge others to do good.' The Companions said 'What if he lacks that also?' The Prophet said 'He should check himself from doing evil. That is also charity.'

THE FAST
Every year in the month of Ramadan, all Muslims fast from first light until sundown, abstaining from food, drink, and sexual relations. Those who are sick, elderly, or on a journey, and women who are pregnant or nursing are permitted to break the fast and make up an equal number of days later in the year. If they are physically unable to do this, they must feed a needy person for every day missed. Children begin to fast (and to observe the prayer) from puberty, although many start earlier.

Although the fast is most beneficial to the health, it is regarded principally as a method of self purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those who go hungry as well as growth in one's spiritual life.

PILGRIMAGE (Hajj)
The annual pilgrimage to Makkah - the Hajj - is an obligation only for those who are physically and financially able to perform it. Nevertheless, about two million people go to Makkah each year from every corner of the globe providing a unique opportunity for those of different nations to meet one another. Although Makkah is always filled with visitors, the annual Hajj begins in the twelfth month of the Islamic year (which is lunar, not solar, so that Hajj and Ramadan fall sometimes in summer, sometimes in winter). Pilgrims wear special clothes: simple garments which strip away distinctions of class and culture, so that all stand equal before God.

  Pilgrims praying at the mosque in Makkah.
The rites of the Hajj, which are of Abrahamic origin, include circling the Ka'ba seven times, and going seven times between the mountains of Safa and Marwa as did Hagar during her search for water. Then the pilgrims stand together on the wide plain of Arafa and join in prayers for God's forgiveness, in what is often thought of as a preview of the Last Judgment.

In previous centuries the Hajj was an arduous undertaking. Today, however, Saudi Arabia provides millions of people with water, modern transport, and the most up-to-date health facilities.

 Pilgrim tents during Hajj.
The close of the Hajj is marked by a festival, the Eid al-Adha, which is celebrated with prayers and the exchange of gifts in Muslim communities everywhere. This, and the Eid al-Fitr, a feast-day commemorating the end of Ramadan, are the main festivals of the Muslim calendar.

Does Islam tolerate other beliefs?
The Quran says: God forbids you not, with regards to those who fight you not for [your] faith nor drive you out of your homes, from dealing kindly and justly with them; for God loveth those who are just. (Quran, 60-8)

It is one function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. History provides many examples of Muslim tolerance towards other faiths: when the caliph Omar entered Jerusalem in the year 634, Islam granted freedom of worship to all religious communities in the city.

Islamic law also permits non-Muslim minorities to set up their own courts, which implement family laws drawn up by the minorities themselves.

The Patriarch invited him to pray in the Church of the Holy Sepulchre, but he preferred to pray outside its gates, saying that if he accepted, later generations of Muslims might use his action as an excuse to turn it into a mosque. Above is the mosque built on the spot where Omar did pray.

What do Muslims think about Jesus?
Muslims respect and revere Jesus, and await his Second Coming. They consider him one of the greatest of God's messengers to mankind. A Muslim never refers to him simply as 'Jesus', but always adds the phrase 'upon him be peace'. The Quran confirms his virgin birth (a chapter of the Quran is entitled 'Mary'), and Mary is considered the purest woman in all creation. The Quran describes the Annunciation as follows:

'Behold!' the Angel said, 'God has chosen you, and purified you, and chosen you above the women of all nations. O Mary, God gives you good news of a word from Him, whose name shall be the Messiah, Jesus son of Mary, honored in this world and the Hereafter, and one of those brought near to God. He shall speak to the people from his cradle and in maturity, and shall be of the righteous.'

She said: 'O my Lord! How shall I have a son when no man has touched me?' He said: 'Even so; God creates what He will. When He decrees a thing, He says to it, "Be!" and it is.' (Quran, 3:42-7)

Jesus was born miraculously through the same power which had brought Adam into being without a father:

Truly, the likeness of Jesus with God is as the likeness of Adam. He created him of dust, and then said to him, 'Be!' and he was. (Quran, 3:59)

During his prophetic mission Jesus performed many miracles. The Quran tells us that he said:

I have come to you with a sign from your Lord: I make for you out of clay, as it were, the figure of a bird, and breathe into it and it becomes a bird by God's leave. And I heal the blind, and the lepers and I raise the dead by God's leave. (Quran, 3:49)

Neither Muhammad nor Jesus came to change the basic doctrine of the belief in One God, brought by earlier prophets, but to confirm and renew it. In the Quran Jesus is reported as saying that he came:

To attest the law which was before me. And to make lawful to you part of what was forbidden you; I have come to you with a sign from your Lord, so fear God and obey Me. (Quran, 3:5O)

The Prophet Muhammad said:
Whoever believes there is no god but God, alone without partner, that Muhammad is His messenger, that Jesus is the servant and messenger of God, His word breathed into Mary and a spirit emanating from Him, and that Paradise and Hell are true, shall be received by God into Heaven. (Hadith from Bukhari)

Why is the family so important to Muslims?
The family is the foundation of Islamic society. The peace and security offered by a stable family unit is greatly valued, and seen as essential for the spiritual growth of its members. A harmonious social order is created by the existence of extended families; children are treasured, and rarely leave home until the time they marry.

slam sees a woman, whether single or married, as an individual in her own right, with the right to own and dispose of her property and earnings. A marriage dowry is given by the groom to the bride for her own personal use, and she keeps her own family name rather than taking her husband's.

Both men and women are expected to dress in a way which is modest and dignified; the traditions of female dress found in some Muslim countries are often the expression of local customs.
The Messenger of God said:

'The most perfect in faith amongst believers is he who is best in manner and kindest to his wife.'

Can a Muslim have more than one wife?
The religion of Islam was revealed for all societies and all times and so accommodates widely differing social requirements. Circumstances may warrant the taking of another wife but the right is granted, according to the Quran, only on condition that the husband is scrupulously fair.

Is Islamic marriage like Christian marriage?
A Muslim marriage is not a 'sacrament', but a simple, legal agreement in which either partner is free to include conditions. Marriage customs thus vary widely from country to country. As a result, divorce is not common, although it is not forbidden as a last resort. According to Islam, no Muslim girl can be forced to marry against her will: her parents will simply suggest young men they think may be suitable.

How do Muslims treat the elderly?
In the Islamic world there are no old people's homes. The strain of caring for one's parents in this most difficult time of their lives is considered an honor and blessing, and an opportunity for great spiritual growth. God asks that we not only pray for our parents, but act with limitless compassion, remembering that when we were helpless children they preferred us to themselves. Mothers are particularly honored: the Prophet taught that 'Paradise lies at the feet of mothers'. When they reach old age, Muslim parents are treated mercifully, with the same kindness and selflessness.

In Islam, serving one's parents is a duty second only to prayer, and it is their right to expect it. It is considered despicable to express any irritation when, through no fault of their own, the old become difficult.

The Quran says: Your Lord has commanded that you worship none but Him, and be kind to parents. If either or both of them reach old age with you, do not say 'uff to them or chide them, but speak to them in terms of honor and kindness. Treat them with humility, and say, 'My Lord! Have mercy on them, for they did care for me when I was little'. (17:23-4)

How do Muslims view death?
Like Jews and Christians, Muslims believe that the present life is only a trial preparation for the next realm of existence. Basic articles of faith include: the Day of Judgment, resurrection, Heaven and Hell. When a Muslim dies, he or she is washed, usually by a family member, wrapped in a clean white cloth, and buried with a simple prayer preferably the same day. Muslims consider this one of the final services they can do for their relatives, and an opportunity to remember their own brief existence here on earth. The Prophet taught that three things can continue to help a person even after death; charity which he had given, knowledge which he had taught and prayers on their behalf by a righteous child.

What does Islam say about war?
Like Christianity, Islam permits fighting in self-defense, in defense of religion, or on the part of those who have been expelled forcibly from their homes. It lays down strict rules of combat which include prohibitions against harming civilians and against destroying crops, trees and livestock. As Muslims see it, injustice would be triumphant in the world if good men were not prepared to risk their lives in a righteous cause. The Quran says:

Fight in the cause of God against those who fight you, but do not transgress limits. God does not love transgressors. (2:190)

If they seek peace, then seek you peace. And trust in God for He is the One that heareth and knoweth all things. (8:61)

War, therefore, is the last resort, and is subject to the rigorous conditions laid down by the sacred law. The term jihad literally means 'struggle', and Muslims believe that there are two kinds of jihad. The other 'jihad' is the inner struggle which everyone wages against egotistic desires, for the sake of attaining inner peace.

hat about food?
Although much simpler than the dietary law followed by Jews and the early Christians, the code which Muslims observe forbids the consumption of pig meat or any kind of intoxicating drink. The Prophet taught that 'your body has rights over you', and the consumption of wholesome food and the leading of a healthy lifestyle are seen as religious obligations.

The Prophet said: 'Ask God for certainty [of faith] and well-being; for after certainty, no one is given any gift better than health!'

How does Islam guarantee human rights?
Freedom of conscience is laid down by the Quran itself: 'There is no compulsion in religion'. (2:256)

The life and property of all citizens in an Islamic state are considered sacred whether a person is Muslim or not.

Racism is incomprehensible to Muslims, for the Quran speaks of human equality in the following terms:

O mankind! We created you from a single soul, male and female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honored of you in God's sight is the greatest of you in piety. God is All-Knowing, All Aware (49-13)

The Muslim World
The Muslim population of the world is around one billion. 30% of Muslims live in the Indian subcontinent, 20% in Sub-Saharan Africa, 17% in Southeast Asia, 18% in the Arab World, 10% in the Soviet Union and China. Turkey, Iran and Afghanistan comprise 10% of the non-Arab Middle East. Although there are Muslim minorities in almost every area, including Latin America and Australia, they are most numerous in the Soviet Union, India, and central Africa. There are 5 million Muslims in the United States.

O mankind! We created you from a single soul, male and female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honored of you in God's sight is the greatest of you in piety. God is All-Knowing, All-Aware. (Quran, 49:13)

Acknowledgments
This page was incorporated from the book, Understanding Islam and the Muslims, prepared by The Islamic Affairs Department, The Embassy of Saudi Arabia, Washington DC., Consultants The Islamic Texts Society, Cambridge, UK, 1989.

History of Yemen


Yemen was one of the oldest centers of civilization in the Near East. Between the 12th century BC and the 6th century AD, it was part of the Minaean, Sabaean, and Himyarite kingdoms, which controlled the lucrative spice trade, and later came under Ethiopian and Persian rule. In the 7th century, Islamic caliphs began to exert control over the area. After this caliphate broke up, the former north Yemen came under control of Imams of various dynasties usually of the Zaidi sect, who established a theocratic political structure that survived until modern times. (Imam is a religious term. The Shiites apply it to the prophet Muhammad's son-in-law Ali, his sons Hasan and Hussein, and subsequent lineal descendants, whom they consider to have been divinely ordained unclassified successors of the prophet.)

Egyptian Sunni caliphs occupied much of north Yemen throughout the 11th century. By the 16th century and again in the 19th century, north Yemen was part of the Ottoman empire, and in some periods its Imams exerted suzerainty over south Yemen.

Former North Yemen

Ottoman government control was largely confined to cities with the Imam's suzerainty over tribal areas formally recognized. Turkish forces withdrew in 1918, and Imam Yahya strengthened his control over north Yemen. Yemen became a member of the Arab league in 1945 and the United Nations in 1947.

Imam Yahya died during an unsuccessful coup attempt in 1948 and was succeeded by his son Ahmad, who ruled until his death in September 1962. Imam Ahmad's reign was marked by growing repression, renewed friction with the United Kingdom over the British presence in the south, and growing pressures to support the Arab nationalist objectives of Egyptian President Gamal Abdul Nasser.
Shortly after assuming power in 1962, Ahmad's son, Badr, was deposed by revolutionary forces which took control of Sanaa and created the Yemen Arab Republic (YAR). Egypt assisted the YAR with troops and supplies to combat forces loyal to the Imamate. Saudi Arabia and Jordan supported Badr's royalist forces to oppose the newly formed republic. Conflict continued periodically until 1967 when Egyptian troops were withdrawn. By 1968, following a final royalist siege of Sanaa, most of the opposing leaders reached a reconciliation; Saudi Arabia recognized the Republic in 1970.

Former South Yemen

British influence increased in the south and eastern portion of Yemen after the British captured the port of Aden in 1839. It was ruled as part of British India until 1937, when Aden was made a crown colony with the remaining land designated as east Aden and west Aden protectorates. By 1965, most of the tribal states within the protectorates and the Aden colony proper had joined to form the British-sponsored federation of south Arabia.

In 1965, two rival nationalist groups--the Front for the Liberation of Occupied South Yemen (FLOSY) and the National Liberation Front (NLF)--turned to terrorism in their struggle to control the country. In 1967, in the face of uncontrollable violence, British troops began withdrawing, federation rule collapsed, and NLF elements took control after eliminating their FLOSY rivals. South Arabia, including Aden, was declared independent on November 30, 1967, and was renamed the People's Republic of South Yemen. In June 1969, a radical wing of the Marxist NLF gained power and changed the country's name on December 1, 1970, to the People's Democratic Republic of Yemen (PDRY). In the PDRY, all political parties were amalgamated into the Yemeni Socialist Party (YSP), which became the only legal party. The PDRY established close ties with the Soviet Union, China, Cuba, and radical Palestinians.

Republic of Yemen

In 1972, the governments of the PDRY and the YAR declared that they approved a future union. However, little progress was made toward unification, and relations were often strained. In 1979, simmering tensions led to fighting, which was only resolved after Arab League mediation. The goal of unity was reaffirmed by the northern and southern heads of state during a summit meeting in Kuwait in March 1979. However, that same year the PDRY began sponsoring an insurgency against the YAR. In April 1980, PDRY President Abdul Fattah Ismail resigned and went into exile. His successor, Ali Nasir Muhammad, took a less interventionist stance toward both the YAR and neighboring Oman. On January 13, 1986, a violent struggle began in Aden between Ali Nasir Muhammad and the returned Abdul Fattah Ismail and their supporters. Fighting lasted for more than a month and resulted in thousands of casualties, Ali Nasir's ouster, and Ismail's death. Some 60,000 persons, including Ali Nasir and his supporters, fled to the YAR.

In May 1988, the YAR and PDRY governments came to an understanding that considerably reduced tensions including agreement to renew discussions concerning unification, to establish a joint oil exploration area along their undefined border, to demilitarize the border, and to allow Yemenis unrestricted border passage on the basis of only a national identification card.

In November 1989, the leaders of the YAR (Ali Abdallah Saleh) and the PDRY (Ali Salim Al-Bidh) agreed on a draft unity constitution originally drawn up in 1981. The Republic of Yemen (ROY) was declared on May 22, 1990. Ali Abdallah Saleh became President, and Ali Salim Al-Bidh became Vice President.

A 30-month transitional period for completing the unification of the two political and economic systems was set. A presidential council was jointly elected by the 26-member YAR advisory council and the 17-member PDRY presidium. The presidential council appointed a Prime Minister, who formed a Cabinet. There was also a 301-seat provisional unified Parliament, consisting of 159 members from the north, 111 members from the south, and 31 independent members appointed by the chairman of the council.

A unity constitution was agreed upon in May 1990 and ratified by the populace in May 1991. It affirmed Yemen's commitment to free elections, a multiparty political system, the right to own private property, equality under the law, and respect of basic human rights. Parliamentary elections were held on April 27, 1993. International groups assisted in the organization of the elections and observed actual balloting. The resulting Parliament included 143 GPC, 69 YSP, 63 Islaah (Yemeni grouping for reform, a party composed of various tribal and religious groups), 6 Baathis, 3 Nasserists, 2 Al Haq, and 15 independents. The head of Islaah, Paramount Hashid Sheik Abdallah Bin Husayn Al-Ahmar, is the speaker of Parliament.

Islaah was invited into the ruling coalition, and the presidential council was altered to include one Islaah member. Conflicts within the coalition resulted in the self-imposed exile of Vice President Ali Salim Al-Bidh to Aden beginning in August 1993 and a deterioration in the general security situation as political rivals settled scores and tribal elements took advantage of the unsettled situation.

Haydar Abu Bakr Al-Attas (former southern Prime Minister) continued to serve as the ROY Prime Minister, but his government was ineffective due to political infighting. Continuous negotiations between northern and southern leaders resulted in the signing of the document of pledge and accord in Amman, Jordan on February 20, 1994. Despite this, clashes intensified until civil war broke out in early May 1994.

Almost all of the actual fighting in the 1994 civil war occurred in the southern part of the country despite air and missile attacks against cities and major installations in the north. Southerners sought support from neighboring states and received billions of dollars of equipment and financial assistance. The United States strongly supported Yemeni unity, but repeatedly called for a cease-fire and a return to the negotiating table. Various attempts, including by a UN special envoy, were unsuccessful to effect a cease-fire.

Southern leaders declared secession and the establishment of the Democratic Republic of Yemen (DRY) on May 21, 1994, but the DRY was not recognized by the international community. Ali Nasir Muhammad supporters greatly assisted military operations against the secessionists and Aden was captured on July 7, 1994. Other resistance quickly collapsed and thousands of southern leaders and military went into exile.

Early during the fighting, President Ali Abdallah Saleh announced a general amnesty which applied to everyone except a list of 16 persons. Most southerners returned to Yemen after a short exile.

An armed opposition was announced from Saudi Arabia, but no significant incidents within Yemen materialized. The government prepared legal cases against four southern leaders--Ali Salim Al- Bidh, HaydarAbu Bakr Al-Attas, Abd Al-Rahman Ali Al-Jifri, and Salih MunassarAl-Siyali--for misappropriation of official funds. Others on the list of 16 were told informally they could return to take advantage of the amnesty, but most remained outside Yemen. Although many of Ali Nasir Muhammad's followers were appointed to senior governmental positions (including Vice President, Chief of Staff, and Governor of Aden), Ali Nasir Muhammad himself remained abroad in Syria.

In the aftermath of the civil war, YSP leaders within Yemen reorganized the party and elected a new politburo in July 1994. However, the party remained disheartened and without its former influence. Islaah held a party convention in September 1994. The GPC did the same in June 1995.

In 1994, amendments to the unity constitution eliminated the presidential council. President Ali Abdallah Saleh was elected by Parliament on October 1, 1994 to a 5-year term. The constitution provides that henceforth the President will be elected by popular vote from at least two candidates selected by the legislature. Yemen held its first direct presidential elections in September 1999, electing President Ali Abdallah Saleh to a 5-year term in what were generally considered free and fair elections. Yemen held its second multiparty parliamentary elections in April 1997. In April 2003, the third multiparty parliamentary elections were held with improvements in voter registration for both men and women and in a generally free and fair atmosphere. Two women were elected. Constitutional amendments adopted in the summer of 2000 extended the presidential term by 2 years, thus moving the next presidential elections to 2006. The amendments also extended the parliamentary term of office to a 6-year term, thus moving elections for these seats to 2003. On February 20, 2001, a new constitutional amendment created a bicameral legislature consisting of a Shura Council (111 seats; members appointed by the president) and a House of Representatives (301 seats; members elected by popular vote). 

History of Uzbekistan


Located in the heart of Central Asia between the Amu Darya and Syr Darya Rivers, Uzbekistan has a long and interesting heritage. The leading cities of the famous Silk Road--Samarkand, Bukhara, and Khiva--are located in Uzbekistan, and many well-known conquerors passed through the land. Alexander the Great stopped near Samarkand on his way to India in 327 B.C. and married Roxanna, daughter of a local chieftain. Conquered by Muslim Arabs in the eight century A.D., the indigenous Samanid dynasty established an empire in the 9th century. Genghis Khan and his Mongols overran its territory in 1220. In the 1300s, Timur, known in the west as Tamerlane, built an empire with its capital at Samarkand. Uzbekistan's most noted tourist sites date from the Timurid dynasty. Later, separate Muslim city-states emerged with strong ties to Persia. In 1865, Russia occupied Tashkent and by the end of the 19th century, Russia had conquered all of Central Asia. In 1876, the Russians dissolved the Khanate of Kokand, while allowing the Khanates of Khiva and Bukhara to remain as direct protectorates. Russia placed the rest of Central Asia under colonial administration, and invested in the development of Central Asia's infrastructure, promoting cotton growing and encouraging settlement by Russian colonists.

In 1924, following the establishment of Soviet power, the Soviet Socialist Republic of Uzbekistan was founded from the territories including the Khanates of Bukhara and Khiva and portions of the Fergana Valley that had constituted the Khanate of Kokand. During the Soviet era, Moscow used Uzbekistan for its tremendous cotton growing and natural resource potential. The extensive and inefficient irrigation used to support the former has been the main cause of shrinkage of the Aral Sea to less than a third of its original volume, making this one of the world's worst environmental disasters. Uzbekistan declared independence on September 1, 1991. Islam Karimov, former First Secretary of the Communist Party, was elected President in December 1991 with 88% of the vote; however, the election was not viewed as free or fair by foreign observers.
Under terms of a December 1995 referendum, Karimov's first term was extended. Another national referendum was held January 27, 2002 to yet again extend Karimov's term. The referendum passed and Karimov's term was extended by act of the parliament to December 2007. Most international observers refused to participate in the process and did not recognize the results, dismissing them as not meeting basic standards. The 2002 referendum also included a plan to create a bicameral parliament. The building to house the new parliament is currently under construction. Elections for the new bicameral parliament are tentatively scheduled to take place in December 2004 and the new representatives would begin their terms in January 2005. Several political parties have been formed with government approval but have yet to show interest in advocating alternatives to government policy. Similarly, although multiple media outlets (radio, TV, newspaper) have been established, these either remain under government control or rarely broach political topics. Independent political parties were allowed to organize, recruit members, and hold conventions and press conferences, but have been denied registration under restrictive registration procedures. Terrorist bombings were carried out March 28-April 1, 2004 in Tashkent and Bukhara. It is not clear yet who committed the attacks. The government reaction to the attacks, thus far, has been restrained.

Uzbekistan joined the Commonwealth of Independent States in December 1991. However, it is opposed to reintegration and withdrew from the CIS collective security arrangement in 1999. Since that time, Uzbekistan has participated in the CIS peacekeeping force in Tajikistan and in UN-organized groups to help resolve the Tajik and Afghan conflicts, both of which it sees as posing threats to its own stability. Uzbekistan is an active supporter of U.S. efforts against worldwide terrorism and joined the coalitions that have dealt with both Afghanistan and Iraq.

History of UAE


The UAE was formed from the group of tribally organized Arabian Peninsula shaikhdoms along the southern coast of the Persian Gulf and the northwestern coast of the Gulf of Oman. This area was converted to Islam in the 7th century; for centuries it was embroiled in dynastic disputes. It became known as the Pirate Coast as raiders based there harassed foreign shipping, although both European and Arab navies patrolled the area from the 17th century into the 19th century. Early British expeditions to protect the India trade from raiders at Ras al-Khaimah led to campaigns against that headquarters and other harbors along the coast in 1819. The next year, a general peace treaty was signed to which all the principal shaikhs of the coast adhered. Raids continued intermittently until 1835, when the shaikhs agreed not to engage in hostilities at sea. In 1853, they signed a treaty with the United Kingdom, under which the shaikhs (the "Trucial Shaikhdoms") agreed to a "perpetual maritime truce." It was enforced by the United Kingdom, and disputes among shaikhs were referred to the British for settlement.

Primarily in reaction to the ambitions of other European countries, the United Kingdom and the Trucial Shaikhdoms established closer bonds in an 1892 treaty, similar to treaties entered into by the U.K. with other Gulf principalities. The shaikhs agreed not to dispose of any territory except to the United Kingdom and not to enter into relationships with any foreign government other than the United Kingdom without its consent. In return, the British promised to protect the Trucial Coast from all aggression by sea and to help out in case of land attack.

In 1955, the United Kingdom sided with Abu Dhabi in the latter's dispute with Saudi Arabia over the Buraimi Oasis and other territory to the south. A 1974 agreement between Abu Dhabi and Saudi Arabia would have settled the Abu Dhabi-Saudi border dispute; however, the agreement has yet to be ratified by the UAE Government and is not recognized by the Saudi Government. The border with Oman also remains officially unsettled, but the two governments agreed to delineate the border in May 1999.
In 1968, the U.K. announced its decision, reaffirmed in March 1971, to end the treaty relationships with the seven Trucial Shaikhdoms which had been, together with Bahrain and Qatar, under British protection. The nine attempted to form a union of Arab emirates, but by mid-1971 they were unable to agree on terms of union, even though the termination date of the British treaty relationship was the end of 1971. Bahrain became independent in August and Qatar in September 1971. When the British-Trucial Shaikhdoms treaty expired on December 1, 1971, they became fully independent. On December 2, 1971, six of them entered into a union called the United Arab Emirates. The seventh, Ras al-Khaimah, joined in early 1972.

The UAE sent forces to liberate Kuwait during the 1990-91 Gulf War. In addition, it continues to contribute to the continued security and stability of the Gulf and the Straits of Hormuz. It is a leading partner in the campaign against terrorism, providing assistance in the military, diplomatic, and financial arenas. The UAE military provides humanitarian assistance to Iraq.

History of Tibet


Little is known of the ancient history of Tibet, the first dynasty having been founded by the Indian prince Rupati; but the historical period begins at the end of the sixth century A.D., when the first king, Luntsang, made inroads to India. Luntsang's son is the celebrated Srong-tsang Gam-po, one of the great champions of Buddhism; in 639 he married Bribtsun, daughter of Ançuvarman, sovereign of Nepal, and in 641 the princess of Wen ch'eng, daughter of the Chinese emperor T'ai- tsung. Under their influence, the Tibetan prince gave a great extension to Buddhism in his empire; he founded in 639 Lhasa, formerly Lha-Idam where for centuries his heirs governed the country with the title of gialbo in Tibetan, and of tsanp'o in Chinese. The Tibetans were the allies of the Khalif of Bagdad and they invaded the Chinese provinces of Yun-nan, Sze-ch'wan and Kan-su, as far as Ch'ang ngan, capital of the T'ang emperors. The two most ancient historical edicts have been found by Dr. L.A. Waddell upon a lofty pillar of victory which stands at the foot of Potala Hill, under the castles of the ancient kings, now incorporated in the palace of the dalai lama; they date between A.D. 730 and 763, are the earliest historical Tibetan documents hitherto discovered, and throw a sidelight on the ancient history and geography of China. The eighth century is the culminating point of Tibetan power, which was destroyed when the Uighurs became the masters of the whole country between Peit'ing and Aksu.

During the eleventh century the priests of the Sakya Monastery began to be predominant in Tibet; they were called Hung Kiao, Red Church, on account of the colour of their garments and of their headgear. The laxness of their morals, the marriage of monks, and sorcery were the chief causes of the reform undertaken by Tsong K'apa or Je Rinpoch'e (b. at Amdo near Kuku-nor in 1358), founder of the Gelupa Sect, who adopted a yellow dress (hwang kiao), and obliged his followers to return to the religion of Buddha; he founded the monasteries of Gadan and of Sera, and died in 1418, having established the lamaist hierarchy. His successor, Gedundub, built the Monastery of Tashilumbo, which became in the seventeenth century the residence of the second lama, the panch'en rinpoch'é, which the first lama or Dalai Lama settled in 1641 to the west of Lhasa. The panch'en lama, Paldan-yeshes, died at Peking on the 27 Nov., 1780, during a visit to the Emperor of China. During the eighteenth century the Chinese Emperor, K'ien-lung, began to establish his supremacy over Tibet; already in 1725 two high Chinese commissioners had been appointed to control the temporal affairs of the country, and in the first moon of 1793 an imperial edict ordered that future Dalai Lamas were to be chosen from the names of children drawn from a "golden urn". 

Travellers in Tibet
Marco Polo and Rubruk mention Tibet but did not visit it; the first European traveller who appears to have visited Lhasa is the Franciscan Odoric of Pordenone in the first half of the fourteenth century. It was but in 1624 that we have real information on this country in a letter of the Portuguese Jesuit, Antonio de Andrade, dated Agra, 8 Nov., 1624, relating the journey of this father to Lake Mansarovar and to Rudok; Andrade erroneously called the country he visited, Cathay. Two years later, two other Jesuits, Grueber and d'Orville, (1661) left Peking, and by the route of Si-ning reached Lhasa, where they resided two months; they returned to India via Nepal. Two other Jesuits, Desideri and Freyre, went (1715-16) from Leh to Lhasa, where the former lived until 1729, when he was obliged to leave on account of the intrigues of the Capuchins, who had founded a mission which lasted to 1760, when they were expelled by the Tibetans. One of these monks, Francesco Orazio della Penna di Billi, has written an account of Tibet. A most remarkable journey was made by the Dutchman Samuel Van de Putte (d. at Batavia, 27 Sept., 1745), who went from India to Peking via Lhasa, and returned by the same road.

In 1774 Warren Hastings, Governor of Bengal, sent George Bogle to the Court of the panch'an lama; Captain Samuel Turner went on a visit in 1783 to the Court of the new panch'en lama; finally the Englishman Thomas Manning visited Lhasa in 1811. Next we come to the celebrated journey to Lhasa of the Lazarists Huc and Gabet in 1844. For many years afterwards the exploration of Tibet was carried on by "pundits" in the Indian Government service, especially by Nain Sing and the lama, Ugyen Gyatso. We must mention also among the travellers to Tibet the Russian, Prjevalsky (1880-85); the American, W.W. Rockhill (1888-89, 1891- 92), who went to the north-east of Tengri-nor, 110 miles west of Lhasa; the Frenchmen, Gabriel Bonvalot and Prince Henri d'Orléans with the Belgian missionary, De Deken (1889-90); Captain Hamilton Bower (1891-92); Miss A.R. Taylor (1892); the Frenchman, Dutreuil de Rhins (who was murdered, 5 June, 1894, at Tungbumdo by the red lamas), and his companion, Fernand Grenard (who escaped); Sir George K. Littledale (1895); Captain M.S. Wellby and Lieut. Malcolm (1896); Captain H.H.P. Deasy (1896); the celebrated Swedish explorer, Sven Hedin; and finally the Russian captain, P.K. Kozlov.

Relations with China, Russia, and England

By a separate article of the Che-fu Convention (13 Sept., 1876) it had been stipulated that the English Government might in the next year send a mission of exploration by way of Peking through Kan-su and Kuku-nor, or by way of Sze-ch'wan to Tibet, and thence to India. The Tsung-li-Yaman, having due regard to the circumstances, was, when the time arrived, to issue the necessary passports, and address letters to the high provincial authorities, and to the imperial resident in Tibet. The English did not take advantage of this article and countermanded the mission by Article 4 of the Convention signed at Peking, 24 July, 1886, regarding Burmah and Tibet. A convention with China was signed on 17 March, 1890, at Calcutta, settling the boundary frontiers between Sikkim and Tibet, and trade regulations were also signed in December, 1893. But the Tibetans occupied land inside the treaty boundary; on the other hand Russian activity in Tibet was causing great anxiety to the Indian government; Lord Curzon had attempted to open direct communication with the Dalai Lama; there were rumours of a Russo- Tibetan agreement.

Notwithstanding Russia's protest, the Indian Government proposed sending a mission to Lhasa. Finally this mission was organized in July, 1903, with Major Francis E. Younghusband at its head; this first mission was turned into a second mission with Younghusband as a commissary and General James R.L. Macdonald as commander of the military escort. The English crossed the Jelep Pass (12 Dec., 1903), occupied Phari (19 Dec.), stormed Gyantse (12 April, 1904), and entered Lhasa on 3 August; the dalai lama was in flight. A treaty was signed on 7 September; the British troops left Lhasa and they were back in India on 25 October. The treaty was ratified by the Viceroy of India on 11 Nov., 1904); it included ten articles: The Government of Tibet engaged to respect the Anglo-Chinese Convention of 1890 and to recognize the frontier between Sikkim and Tibet; undertook to open forthwith trade-marts, to which all British and Tibetan subjects should have free right of access at Gyantse and Gastok as well as at Yatung; the roads to Gyantse and Gastok from the frontier were to be kept clear of all obstructions; an indemnity of £500,000 was to be paid to the British Government for the expense incurred in the despatch of armed troops to Lhasa; all forts and fortifications were to be razed and all armaments removed which might impede the course of free communication between the British frontiers and the towns of Gyantse and Lhasa.

On 27 April, 1906, a convention was signed at Peking by Sir Ernest Mason Satow for Great Britain and by Tang Shao-yi for China, including six articles: the Lhasa Convention was confirmed; Great Britain engaged not to annex Tibetan territory or to interfere in the administration of Tibet; China also undertook not to permit any other foreign state to interfere with the territory or internal administration of Tibet. Finally, in 1907, Russian and Great Britain also singed a convention: both parties engaged to respect the territorial integrity of Tibet and to abstain from all interference in its internal administration, not to send representatives to Lhasa, neither to seek nor to obtain, whether for themselves or for their subjects, any concessions for railways, roads, telegraphs, and mines, or other rights in Tibet.

The Dalai Lama had fled to Urga, in Mongolia, which he left in the summer of 1907 to settle at the Kun Bum Monastery; afterwards, in 1908, he went to the celebrated pilgrimage of Shan-si, Wu tai Shan, whence he repaired to Peking. An audience was granted to him by the emperor and he was allowed to leave the Chinese capital on 21 Dec., 1908, and return to Lhasa, where he was not to stay long; a body of Chinese troops invaded Tibet, the Dalai Lama fled to Darjeeling, and the result of the policy of both Great Britain and Russia has been the virtual annexation of Tibet by China.

Recent History

Chinese rule became more oppressive under communism in the 1950s. By the mid-1950s there was unrest in eastern Kham and Amdo, where land reform had been implemented in full. These rebellions eventually spread into western Kham and U-Tsang. In 1959 (at the time of the Great Leap Forward in China), the Chinese authorities overstepped the mark, treating the Dalai Lama, by now an adult, with open disrespect. In some parts of the country zealous Chinese Communists tried to establish rural communes, as was happening in China. These events triggered riots in Lhasa, and then a full-scale rebellion.

The Tibetan resistance movement began with isolated resistance to Chinese occupation in the late 1950s. Initially there was considerable success and with CIA aid much of southern Tibet fell into rebel hands, but in 1959 with the occupation of Lhasa resistance forces withdrew into Nepal. Operations continued from the semi-independent Kingdom of Mustang with a force of 2000 rebels, many of them trained at Camp Hale near Leadville, Colorado. In 1969, on the eve of Kissinger's overtures to China, support was withdrawn and the Nepalese government dismantled the operation.

The rebellion in Lhasa was soon crushed, and the Dalai Lama fled to India, although resistance continued in other parts of the country for several years. The Panchen Lama was set up as a figurehead in Lhasa and China took direct control of the Tibetan government. In 1965 the western part of historical Tibet became a Autonomous Region of the People's Republic of China. The monastic estates were broken up, the monasteries closed and secular education introduced. During the Cultural Revolution there was a campaign of organised vandalism against Tibet's Buddhist heritage, and tens of thousands of Tibetans escaped to India.

The government of Tibet is now in exile in India. China has annexed all of Tibet. Foreign governments continue to make occasional protests about aspects of Chinese rule in Tibet. All governments, however, recognise Chinese sovereignty over Tibet, and none has recognised the Dalai Lama's government in exile in India.

History of Thailand


Southeast Asia has been inhabited for more than half a million years. Recent archaeological studies suggest that by 4000 BC, communities in what is now Thailand had emerged as centers of early bronze metallurgy. This development, along with the cultivation of wet rice, provided the impetus for social and political organization. Research suggests that these innovations may actually have been transmitted from there to the rest of Asia, including to China.

The Thai are related linguistically to Tai groups originating in southern China. Migrations from southern China to Southeast Asia may have occurred in the 6th and 7th centuries. Malay, Mon, and Khmer civilizations flourished in the region prior to the arrival of the ethnic Tai.

Thais date the founding of their nation to the 13th century. According to tradition, in 1238, Thai chieftains overthrew their Khmer overlords at Sukhothai and established a Thai kingdom. After its decline, a new Thai kingdom emerged in 1350 on the Chao Praya River. At the same time, there was an equally important Tai kingdom of Lanna, centered in Chiang Mai, which rivaled Sukothai and Ayutthaya for centuries, and which defines northern Thai identity to this day.

The first ruler of the Kingdom of Ayutthaya, King Rama Thibodi, made two important contributions to Thai history: the establishment and promotion of Theravada Buddhism as the official religion--to differentiate his kingdom from the neighboring Hindu kingdom of Angkor--and the compilation of the Dharmashastra, a legal code based on Hindu sources and traditional Thai custom. The Dharmashastra remained a tool of Thai law until late in the 19th century. Beginning with the Portuguese in the 16th century, Ayutthaya had some contact with the West, but until the 1800s, its relations with neighboring kingdoms and principalities, as well as with China, were of primary importance.
After more than 400 years of power, in 1767, the Kingdom of Ayutthaya was brought down by invading Burmese armies and its capital burned. After a single-reign capital established at Thonburi by Taksin, a new capital city was founded in 1782, across the Chao Phraya at the site of present-day Bangkok, by the founder of the Chakri dynasty. The first Chakri king was crowned Rama I. Rama's heirs became increasingly concerned with the threat of European colonialism after British victories in neighboring Burma in 1826.

The first Thai recognition of Western power in the region was the Treaty of Amity and Commerce with the United Kingdom in 1826. In 1833, the United States began diplomatic exchanges with Siam, as Thailand was called until 1938. However, it was during the later reigns of Rama IV (or King Mongkut, 1851-68), and his son Rama V (King Chulalongkorn (1868-1910), that Thailand established firm rapprochement with Western powers. The Thais believe that the diplomatic skills of these monarchs, combined with the modernizing reforms of the Thai Government, made Siam the only country in South and Southeast Asia to avoid European colonization.

In 1932, a bloodless coup transformed the Government of Thailand from an absolute to a constitutional monarchy. King Prajadhipok (Rama VII) initially accepted this change but later surrendered the kingship to his 10-year-old nephew. Upon his abdication, King Prajadhipok said that the obligation of a ruler was to reign for the good of the whole people, not for a select few. Although nominally a constitutional monarchy, Thailand was ruled by a series of military governments interspersed with brief periods of democracy from that time until the 1992 elections. Since the 1992 elections, Thailand has been a functioning democracy with constitutional changes of government.

As with the rest of Southeast Asia, Thailand was occupied by the Japanese during the Second World War. Since Japan's defeat in 1945, Thailand has had very close relations with the United States. Threatened by communist revolutions in neighboring countries such as Vietnam, Cambodia, and Laos, Thailand actively sought to contain communist expansion in the region. Recently, Thailand also has been an active member in multilateral organizations like the Association of South East Asian Nations (ASEAN) and the Asia-Pacific Economic Cooperation (APEC) forum.

Beginning with a brief experiment in democracy during the mid-1970s, civilian democratic political institutions slowly gained greater authority, culminating in 1988 when Chatichai Choonavan--leader of the Thai Nation Party--assumed office as the country's first democratically elected prime minister in more than a decade. Three years later, yet another bloodless coup ended his term.

Shortly afterward, the military appointed Anand Panyarachun, a businessman and former diplomat, to head a largely civilian interim government and promised to hold elections in the near future. However, following inconclusive elections, former army commander Suchinda Kraprayoon was appointed prime minister. Thais reacted to the appointment by demanding an end to military influence in government. Demonstrations were violently suppressed by the military; in May 1992, soldiers killed at least 50 protesters.

Domestic and international reaction to the violence forced Suchinda to resign, and the nation once again turned to Anand Panyarachun, who was named interim prime minister until new elections in September 1992. In those elections, the political parties that had opposed the military in May 1992 won by a narrow majority, and Chuan Leekpai, a leader of the Democratic Party, became Prime Minister. Chuan dissolved Parliament in May 1995, and the Thai Nation Party won the largest number of parliamentary seats in subsequent elections. Party leader Banharn Silpa-archa became Prime Minister but held the office only little more than a year. Following elections held in November 1996, Chavalit Youngchaiyudh formed a coalition government and became Prime Minister. The onset of the Asian financial crisis caused a loss of confidence in the Chavalit government and forced him to hand over power to Chuan Leekpai in November 1997. Chuan formed a coalition government based on the themes of prudent economic management and institution of political reforms mandated by Thailand's 1997 constitution.

In the January 2001 elections, telecommunications multimillionaire Thaksin Shinawatra and his Thai Rak Thai (TRT) party won an overwhelming victory on a populist platform of economic growth and development. TRT enjoys an absolute majority in the lower house of the Parliament, controlling 365 of 500 seats. In a cabinet reshuffle of October 2002, the Thaksin administration further put its stamp on the government. A package of bureaucratic reform legislation created six new ministries in an effort to streamline the bureaucratic process and increase efficiency and accountability. 

History of Taiwan


Taiwan's aboriginal peoples, who originated in Austronesia and southern China, have lived on Taiwan for 12,000 to 15,000 years. Significant migration to Taiwan from the Chinese mainland began as early as A.D. 500. Dutch traders first claimed the island in 1624 as a base for Dutch commerce with Japan and the China coast. Two years later, the Spanish established a settlement on the northwest coast of Taiwan which they occupied until 1642 when they were driven out by the Dutch. Dutch colonists administered the island and its predominantly aboriginal population until 1661. The first major influx of migrants from the Chinese mainland came during the Dutch period, sparked by the political and economic chaos on the China coast during the Manchu invasion and the end of the Ming Dynasty.

In 1664, a Chinese fleet led by the Ming loyalist Cheng Ch'eng-kung (Zheng Chenggong, known in the West as Koxinga) retreated from the mainland and occupied Taiwan. Cheng expelled the Dutch and established Taiwan as a base in his attempt to restore the Ming Dynasty. He died shortly thereafter, and in 1683 his successors submitted to Manchu (Qing Dynasty) control. From 1680 the Qing Dynasty ruled Taiwan as a prefecture and in 1875 divided the island into two prefectures, north and south. In 1887 the island was made into a separate Chinese province.

During the 18th and 19th centuries, migration from Fujian and Guangdong provinces steadily increased, and Chinese supplanted aborigines as the dominant population group. In 1895, a weakened Imperial China ceded Taiwan to Japan in the Treaty of Shimonoseki following the first Sino-Japanese war.

During its 50 years (1895-1945) of colonial rule, Japan expended considerable effort in developing Taiwan's economy. At the same time, Japanese rule led to the "Japanization" of the island, including compulsory Japanese education and forcing residents of Taiwan to adopt Japanese names.
At the end of World War II in 1945, Taiwan reverted to Chinese rule. During the immediate postwar period, the Nationalist Chinese (KMT) administration on Taiwan was repressive and corrupt, leading to local discontent. Anti-mainlander violence flared on February 28, 1947, prompted by an incident in which a cigarette seller was injured and a passerby was shot to death by Nationalist authorities. The island-wide rioting was brutally put down by Nationalist Chinese troops, who killed thousands of people. As a result of the February 28 Incident, the native Taiwanese felt a deepseated bitterness to the mainlanders. Until 1995, the KMT authorities suppressed accounts of this episode in Taiwan history. In 1995 a monument was dedicated to the victims of the "2-28 Incident," and for the first time Taiwan's leader, President Lee Teng-hui, publicly apologized for the Nationalists' brutality.

From the 1930s onward a civil war was underway on the mainland between Chiang Kai-shek's KMT government and the Chinese Communist Party led by Mao Zedong. When the civil war ended in 1949, 2 million refugees, predominately from the Nationalist government, military, and business community, fled to Taiwan. In October 1949 the People's Republic of China (P.R.C.) was founded on the mainland by the victorious communists. Chiang Kai-shek established a "provisional" KMT capital in Taipei in December 1949. During the 1950s, the KMT authorities implemented a far-reaching and highly successful land reform program on Taiwan. They redistributed land among small farmers and compensated large landowners with commodities certificates and stock in state-owned industries. Although this left some large landowners impoverished, others turned their compensation into capital and started commercial and industrial enterprises. These entrepreneurs were to become Taiwan's first industrial capitalists. Together with refugee businessmen from the mainland, they managed Taiwan's transition from an agricultural to a commercial, industrial economy.

Taiwan has developed steadily into a major international trading power with nearly $243 billion in two-way trade (2002). Taiwan's accession to the World Trade Organization in 2002 has expanded its trade opportunities and further strengthened its standing in the global economy. Tremendous prosperity on the island has been accompanied by economic and social stability. Chiang Kai-shek's successor, his son Chiang Ching-kuo, began to liberalize Taiwan's political system, a process that continued when President Lee Teng-hui took office in 1988. The direct election of Lee Teng-hui as president in 1996 was followed by opposition Democratic Progressive Party candidate Chen Shui-bian's election victory in March 2000.

In March 2000, Democratic Progressive Party candidate Chen Shui-bian became the first opposition party candidate to win the presidency. His victory resulted in the first-ever transition of the presidential office from one political party to another, validating Taiwan's democratic political system. This change in the political process is the result of the liberalizing trend that began in the 1980s under President Chiang Ching-kuo. In 1987, he lifted the emergency decree, which had been in place since 1948 and which had granted virtually unlimited powers to the president for use in the anti-communist campaign. This decree provided the basis for nearly four decades of martial law under which individuals and groups expressing dissenting views were dealt with harshly. Expressing views contrary to the authorities' claim to represent all of China or supporting independent legal status for Taiwan was treated as sedition. Lee Teng-hui succeeded Chiang Ching-kuo as president when Chiang died on January 13, 1988. Lee was elected by the National Assembly to a 6-year term in 1990, marking the final time a president was elected by the National Assembly. In 1996, Lee Teng-hui was elected president and Lien Chan vice president in the first direct election by Taiwan's voters.

Since ending martial law, Taiwan has taken dramatic steps to improve respect for human rights and create a democratic political system. Almost all restrictions on the press have ended, restrictions on personal freedoms have been relaxed, and the prohibition against organizing new political parties has been lifted.

History of Sirya


Archaeologists have demonstrated that Syria was the center of one of the most ancient civilizations on earth. Around the excavated city of Ebla in northern Syria, discovered in 1975, a great Semitic empire spread from the Red Sea north to Turkey and east to Mesopotamia from 2500 to 2400 B.C. The city of Ebla alone during that time had a population estimated at 260,000. Scholars believe the language of Ebla to be the oldest Semitic language.

Syria was occupied successively by Canaanites, Phoenicians, Hebrews, Arameans, Assyrians, Babylonians, Persians, Greeks, Romans, Nabataeans, Byzantines, and, in part, Crusaders before finally coming under the control of the Ottoman Turks. Syria is significant in the history of Christianity; Paul was converted on the road to Damascus and established the first organized Christian Church at Antioch in ancient Syria, from which he left on many of his missionary journeys.

Damascus, settled about 2500 B.C., is one of the oldest continuously inhabited cities in the world. It came under Muslim rule in A.D. 636. Immediately thereafter, the city's power and prestige reached its peak, and it became the capital of the Omayyad Empire, which extended from Spain to India from A.D. 661 to A.D. 750, when the Abbasid caliphate was established at Baghdad, Iraq.

Damascus became a provincial capital of the Mameluke Empire around 1260. It was largely destroyed in 1400 by Tamerlane, the Mongol conqueror, who removed many of its craftsmen to Samarkand. Rebuilt, it continued to serve as a capital until 1516. In 1517, it fell under Ottoman rule. The Ottomans remained for the next 400 years, except for a brief occupation by Ibrahim Pasha of Egypt from 1832 to 1840.
French Occupation

In 1920, an independent Arab Kingdom of Syria was established under King Faysal of the Hashemite family, who later became King of Iraq. However, his rule over Syria ended after only a few months, following the clash between his Syrian Arab forces and regular French forces at the battle of Maysalun. French troops occupied Syria later that year after the League of Nations put Syria under French mandate. With the fall of France in 1940, Syria came under the control of the Vichy Government until the British and Free French occupied the country in July 1941. Continuing pressure from Syrian nationalist groups forced the French to evacuate their troops in April 1946, leaving the country in the hands of a republican government that had been formed during the mandate.

Independence to 1970

Although rapid economic development followed the declaration of independence of April 17, 1946, Syrian politics from independence through the late 1960s were marked by upheaval. A series of military coups, begun in 1949, undermined civilian rule and led to army colonel Adib Shishakli's seizure of power in 1951. After the overthrow of President Shishakli in a 1954 coup, continued political maneuvering supported by competing factions in the military eventually brought Arab nationalist and socialist elements to power.

Syria's political instability during the years after the 1954 coup, the parallelism of Syrian and Egyptian policies, and the appeal of Egyptian President Gamal Abdel Nasser's leadership in the wake of the 1956 Suez crisis created support in Syria for union with Egypt. On February 1, 1958, the two countries merged to create the United Arab Republic, and all Syrian political parties ceased overt activities.

The union was not a success, however. Following a military coup on September 28, 1961, Syria seceded, reestablishing itself as the Syrian Arab Republic. Instability characterized the next 18 months, with various coups culminating on March 8, 1963, in the installation by leftist Syrian Army officers of the National Council of the Revolutionary Command (NCRC), a group of military and civilian officials who assumed control of all executive and legislative authority. The takeover was engineered by members of the Arab Socialist Resurrection Party (Ba'ath Party), which had been active in Syria and other Arab countries since the late 1940s. The new cabinet was dominated by Ba'ath members.

The Ba'ath takeover in Syria followed a Ba'ath coup in Iraq the previous month. The new Syrian Government explored the possibility of federation with Egypt and Ba'ath--controlled Iraq. An agreement was concluded in Cairo on April 17, 1963, for a referendum on unity to be held in September 1963. However, serious disagreements among the parties soon developed, and the tripartite federation failed to materialize. Thereafter, the Ba'ath regimes in Syria and Iraq began to work for bilateral unity. These plans foundered in November 1963, when the Ba'ath regime in Iraq was overthrown. In May 1964, President Amin Hafiz of the NCRC promulgated a provisional constitution providing for a National Council of the Revolution (NCR), an appointed legislature composed of representatives of mass organizations--labor, peasant, and professional unions--a presidential council, in which executive power was vested, and a cabinet. On February 23, 1966, a group of army officers carried out a successful, intra-party coup, imprisoned President Hafiz, dissolved the cabinet and the NCR, abrogated the provisional constitution, and designated a regionalist, civilian Ba'ath government. The coup leaders described it as a "rectification" of Ba'ath Party principles. The defeat of the Syrians and Egyptians in the June 1967 war with Israel weakened the radical socialist regime established by the 1966 coup. Conflict developed between a moderate military wing and a more extremist civilian wing of the Ba'ath Party. The 1970 retreat of Syrian forces sent to aid the PLO during the "Black September" hostilities with Jordan reflected this political disagreement within the ruling Ba'ath leadership. On November 13, 1970, Minister of Defense Hafiz al-Asad affected a bloodless military coup, ousting the civilian party leadership and assuming the role of prime minister.

1970 to 2000

Upon assuming power, Hafiz al-Asad moved quickly to create an organizational infrastructure for his government and to consolidate control. The Provisional Regional Command of Asad's Arab Ba'ath Socialist Party nominated a 173-member legislature, the People's Council, in which the Ba'ath Party took 87 seats. The remaining seats were divided among "popular organizations" and other minor parties. In March 1971, the party held its regional congress and elected a new 21-member Regional Command headed by Asad. In the same month, a national referendum was held to confirm Asad as President for a 7-year term. In March 1972, to broaden the base of his government, Asad formed the National Progressive Front, a coalition of parties led by the Ba'ath Party, and elections were held to establish local councils in each of Syria's 14 governorates. In March 1973, a new Syrian constitution went into effect followed shortly thereafter by parliamentary elections for the People's Council, the first such elections since 1962.

The authoritarian regime was not without its critics, though most were quickly dealt with. A serious challenge arose in the late 1970s, however, from fundamentalist Sunni Muslims, who reject the basic values of the secular Ba'ath program and object to rule by the Alawis, whom they consider heretical. From 1976 until its suppression in 1982, the archconservative Muslim Brotherhood led an armed insurgency against the regime. In response to an attempted uprising by the brotherhood in February 1982, the government crushed the fundamentalist opposition centered in the city of Hama, leveling parts of the city with artillery fire and causing many thousands of dead and wounded. Since then, public manifestations of anti-regime activity have been very limited.

Syria's 1990 participation in the U.S.-led multinational coalition aligned against Saddam Hussein marked a dramatic watershed in Syria's relations both with other Arab states and with the West. Syria participated in the multilateral Middle East Peace Conference in Madrid in October 1991, and during the 1990s engaged in direct, face-to-face negotiations with Israel. These negotiations failed, and there have been no further Syrian-Israeli talks since President Hafiz Al-Asad's meeting with then President Bill Clinton in Geneva in March 2000.

Hafiz Al-Asad died on June 10, 2000, after 30 years in power. Immediately following Al-Asad's death, the Parliament amended the constitution, reducing the mandatory minimum age of the President from 40 to 34 years old, which allowed his son, Bashar Al-Asad legally to be eligible for nomination by the ruling Ba'ath party. On July 10, 2000, Bashar Al-Asad was elected President by referendum in which he ran unopposed, garnering 97.29% of the vote, according to Syrian government statistics.

History of Sirilanka


The actual origins of the Sinhalese are shrouded in myth. Most believe they came to Sri Lanka from northern India during the 6th century BC. Buddhism arrived from the subcontinent 300 years later and spread rapidly. Buddhism and a sophisticated system of irrigation became the pillars of classical Sinhalese civilization (200 BC-1200 AD) that flourished in the north-central part of the island. Invasions from southern India, combined with internecine strife, pushed Sinhalese kingdoms southward.

The island's contact with the outside world began early. Roman sailors called the island Taprobane. Arab traders knew it as "Serendip," the root of the word "serendipity." Beginning in 1505, Portuguese traders, in search of cinnamon and other spices, seized the island's coastal areas and spread Catholicism. The Dutch supplanted the Portuguese in 1658. Although the British ejected the Dutch in 1796, Dutch law remains an important part of Sri Lankan jurisprudence. In 1815, the British defeated the king of Kandy, last of the native rulers, and created the Crown Colony of Ceylon. They established a plantation economy based on tea, rubber, and coconuts. In 1931, the British granted Ceylon limited self-rule and a universal franchise. Ceylon became independent on February 4, 1948.

Post-Independence Politics

Sri Lankan politics since independence have been strongly democratic. Two major parties, the United National Party (UNP) and the Sri Lanka Freedom Party (SLFP), have generally alternated rule.

The UNP ruled first from 1948-56 under three Prime Ministers--D.S. Senanayake, his son Dudley, and Sir John Kotelawala. The SLFP ruled from 1956-65, with a short hiatus in 1960, first under S.W.R.D. Bandaranaike and then, after his assassination in 1959, under his widow, Sirimavo, the world's first female chief executive in modern times. Dudley Senanayake and the UNP returned to power in 1965.


In 1970, Mrs. Bandaranaike again assumed the premiership. A year later, an insurrection by followers of the Maoist "Janatha Vimukthi Peramuna" (JVP, or "People's Liberation Front") broke out. The SLFP government suppressed the revolt and declared a state of emergency that lasted 6 years.

In 1972, Mrs. Bandaranaike's government introduced a new constitution, which changed the country's name from Ceylon to Sri Lanka, declared it a republic, made protection of Buddhism a constitutional principle, and created a weak president appointed by the prime minister. Its economic policies during this period were highly socialist and included the nationalization of large tea and rubber plantations and other private industries.

The UNP, under J.R. Jayewardene, returned to power in 1977. The Jayewardene government opened the economy and, in 1978, introduced a new constitution based on the French model, a key element of which was the creation of a strong executive presidency. J.R. Jayewardene was elected President by Parliament in 1978 and by nationwide election in 1982. In 1982, a national referendum extended the life of Parliament another 6 years.

The UNP's Ranasinghe Premadasa, Prime Minister in the Jayewardene government, narrowly defeated Mrs. Bandaranaike (SLFP) in the 1988 presidential elections. The UNP also won an absolute majority in the 1989 parliamentary elections. Mr. Premadasa was assassinated on May 1, 1993 by the Liberation Tigers of Tamil Eelam ("LTTE" or "Tigers"), and was replaced by then-Prime Minister Dingiri Banda Wijetunga, who appointed Ranil Wickremesinghe Prime Minister.

The SLFP, the main party in the People's Alliance (PA) coalition, returned to power in 1994 for the first time in 17 years. The PA won a plurality in the August 1994 parliamentary elections and formed a coalition government with Chandrika Bandaranaike Kumaratunga as Prime Minister. Prime Minister Kumaratunga later won the November 1994 presidential elections and appointed her mother (former Prime Minister Sirimavo Bandaranaike) to replace her as Prime Minister. President Kumaratunga won re-election to another 6-year term in December 1999. In August 2000, Mrs. Bandaranaike resigned as Prime Minister for health reasons, and Ratnasiri Wickramanayaka was appointed to take her place. In December 2001, the UNP assumed power, led by Prime Minister Ranil Wickremasinghe. Chandrika Kumaratunga remains as President. In November of 2003, President Kumaratunga suddenly took control of three key ministries, triggering a serious cohabitation crisis. In January 2004, the SLFP and the JVP formed a political grouping known as the United People’s Freedom Alliance (UPFA). In February, President Kumaratunga dissolved Parliament and called for fresh elections. In these elections, which took place in April 2004, the UPFA received 45% of the vote, with the UNP receiving 37% of the vote. While it did not win enough seats to command a majority in Parliament, the UPFA was able to form a government and appoint a cabinet headed by Prime Minister Mahinda Rajapakse.

Communal Crisis

Historical divisions continue to have an impact on Sri Lankan society and politics. From independence, the Tamil minority has been uneasy with the country's unitary form of government and apprehensive that the Sinhalese majority would abuse Tamil rights. Those fears were reinforced when S.W.R.D. Bandaranaike triumphed in the 1956 elections after appealing to Sinhalese nationalism. His declaration that Sinhala was the country's official language--an act felt by Tamils to be a denigration of their own tongue--was the first in a series of steps over the following decades that appeared discriminatory to Tamils. Tamils also protested government educational policies and agriculture programs that encouraged Sinhalese farmers from the south to move to newly irrigated lands in the east. The decades following 1956 saw intermittent outbreaks of communal violence and growing radicalization among Tamil groups. By the mid-1970s Tamil politicians were moving from support for federalism to a demand for a separate Tamil state--"Tamil Eelam"--in northern and eastern Sri Lanka, areas of traditional Tamil settlement. In the 1977 elections, the Tamil United Liberation Front (TULF) won all the seats in Tamil areas on a platform of separatism. Other groups--particularly the Liberation Tigers of Tamil Eelam (LTTE or Tamil Tigers)--sought an independent state by force.

In 1983, the death of 13 Sinhalese soldiers at the hands of the LTTE unleashed the largest outburst of communal violence in the country's history. Hundreds of Tamils were killed in Colombo and elsewhere, tens of thousands were left homeless, and more than 100,000 fled to south India. The north and east became the scene of bloodshed as security forces attempted to suppress the LTTE and other militant groups. Terrorist incidents occurred in Colombo and other cities. Each side in the conflict accused the other of violating human rights. The conflict assumed an international dimension when the Sri Lankan Government accused India of supporting the Tamil insurgents.

Indian Peacekeeping

By mid-1987, India intervened in the conflict by air-dropping supplies to prevent what it felt was harsh treatment and starvation of the Tamil population in the Jaffna Peninsula caused by an economic blockade by Colombo. Under a July 29, 1987, accord (the Indo-Lanka Accord) signed by Indian Prime Minister Rajiv Gandhi and President Jayewardene, the Sri Lankan Government made a number of concessions to Tamil demands, which included devolution of power to the provinces, merger--subject to later referendum--of the northern and eastern provinces, and official status for the Tamil language. India agreed to establish order in the north and east with an Indian Peace-Keeping Force (IPKF) and to cease assisting Tamil insurgents. Militant groups, although initially reluctant, agreed to surrender their arms to the IPKF.

Within weeks, however, the LTTE declared its intent to continue its armed struggle for an independent Tamil Eelam and refused to disarm. The IPKF found itself engaged in a bloody police action against the LTTE. Further complicating the return to peace was a burgeoning Sinhalese insurgency in the south. The JVP, relatively quiescent since the 1971 insurrection, began to reassert itself in 1987. Capitalizing on opposition to the Indo-Lankan Accord in the Sinhalese community, the JVP launched an intimidation campaign against supporters of the accord. Numerous UNP and other government supporters were assassinated. The government, relieved of its security burden by the IPKF in the north and east, intensified its efforts in the south. The JVP was crushed but at a high cost in human lives.

From April 1989 through June 1990, the government engaged in direct communications with the LTTE leadership. In the meantime, fighting between the LTTE and the IPKF escalated in the north. India withdrew the last of its forces from Sri Lanka in early 1990, and fighting between the LTTE and the government resumed. Both the LTTE and government forces committed serious human rights violations. In January 1995, the Sri Lankan Government and the LTTE agreed to a cessation of hostilities as a preliminary step in a government-initiated plan for peace negotiations. After 3 months, however, the LTTE unilaterally resumed hostilities. The government then adopted a policy of military engagement with the Tigers, with government forces liberating Jaffna from LTTE control by mid-1996 and moving against LTTE positions in the northern part of the country called the Vanni. An LTTE counteroffensive begun in October 1999 reversed most government gains and by May 2000 threatened government forces in Jaffna. Heavy fighting continued into 2001.

Peace Process

In December 2001, with the election of a new UNP government, the LTTE and government declared unilateral cease-fires. In February 2002, with Norwegian Government facilitation, the two sides agreed to a joint cease-fire accord. The peace process has continued apace, affecting Sri Lankans politically, economically, and socially in numerous and overwhelmingly positive ways. After holding six rounds of talks, the LTTE withdrew from the negotiation process in April 2003. At this time, the informal peace process continues on the ground and both sides continue to observe the February 2002 ceasefire. In May 2004, the new UPFA government and the LTTE committed themselves in public and in discussions with the Norwegian facilitators to resuming the negotiation track.

LTTE violence, including the assassination of approximately 40 Tamil alleged opponents from 2002 through 2003, is largely confined to the north and eastern provinces, which are 6 to 8 hours by road from the capital. Before the advent of the peace process, LTTE-perpetrated terrorist bombings directed against politicians and civilian targets were common in Colombo, Kandy, and elsewhere in the country. In July 2001, an LTTE suicide squad attacked the Bandaranaike International Airport outside of Colombo and destroyed a large number of military and civilian aircraft. In early March 2004, a faction of the LTTE from the east of the country broke off from the main organization and declared itself an independent body. In April, the main LTTE largely subdued this factional uprising in fighting that left up to 30 people dead.

In October 1997, the U.S. Government designated the LTTE as a foreign terrorist organization under provisions of the Anti-Terrorism and Effective Death Penalty Act of 1996 and has maintained this designation since then, most recently redesignating the group in October of 2003.