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Kun seriøse henvendelser besvares
links til sider i internet,hvor du kan læse om politisk fanger, og ofre af præstestyre i Iran
Denne list indeholder links til diverse raporter om ydringsfrihedens tilstand i iran. Den indeholder et par link til specifike kampagner og bloggere som blogger for menneske rettigheder i iran.
Net sider hvor du kan finde nyheder og informationer om Iran(både på persisk og andre sprog)
Listen indeholder link til de web steder som giver information om iran(kultur/historisk/geografisk...)
Digt, art, bøger,Seværdiheder osv.....
Denne list indeholder link til Radio/tv stationer og musik/vidoelinks som giver dig mulighed for at iransk musik online.
Diverse blog med ofte meget forskellige meninger i forhold til hinanden.De er ikke allesammen blogge som jeg besøger tit(mine venner), og offe er de steder hvor jeg gerne lære dem mere at kende...så ingen anbefaldninger her fra(ikke inu hvertfald):) Listen er under opbygning
Mad/drinks/kultur oplevelser i byen
Sætter pris på jeres kommentar om mine blogs og søde hilsner! Skrev her under hvad ellers dit hjerte begær... Tak for besøget og på gensyn!
ZiadNark发表:
Salam doste aziz
Merci, kare shoma dar inja besiyar khob va jaleb barayam bod...daste shoma dard nakonad...
Nark jan
6 月 12 日
Chili发表:
Hej Kære,
sikke en masse dejlige og spændende billeder du har på dit space. din side er jo helt overvældende
og meget vedkommende. Stort knus til dig..
11 月 28 日
Jeg ønsker alle en god jul og et godt nytår, og at vi skal passe godt på hinanden, mange hilsen Jan
11 月 28 日
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Shahrezad's hjerterum~ * ~ Kun med hjertet kan man se rigtigt, det væsentligste i livet er usynligt for øjet ~ * ~ Blandet billeder fra Iran
Sport
Solidaritet demonstration 9 aug kl 16 foran IRI's amassadeTil: Fagforeninger, partier, politiske og menneskerettigheders organisationer I forbindelse med kidnapning og fængsling af formanden for ”Teherans bus-arbejders forbund”, Mansour Osanlou, samt fortsat fængsling af stiftende medlem af ”Koordinationskomiteen for dannelse af arbejderorganisationer i Iran” Mahmoud Salehi, har de internationale faglige organisationer ITUC (www.ituc-csi.org) og ITF( www.ift.org.uk) erklæret dagen d. 9. august for aktionsdagen for solidaritet med de to kollegaer. I samme forbindelse vil der her i Danmark blive holdt en demonstration foran den iranske ambassade torsdag den 9. august 2007, kl. 16:00. I det følgende er der vedlagt en forkortet oversættelse af fællesbrevet fra ITUC og ITF. Brevet kan i original version ses ved at klikke på følgende link: http://www.itfglobal.org/solidarity/osanloo2.cfm Alle faglige, politiske, og menneskerettigheders organisationer, der gerne vil støtte eller anbefale demonstrationen, bedes kontakte os på: farrokh.jafari@mail.dk På forhånd tak Styrk den internationale solidaritet
Underskriver organisationer:
Forkortet oversættelse af fællesbrevet fra ITUC og ITF
24. juli 2007
Kære venner Vi skriver til jer for at bede om, at jeres organisation deltager i den internationale aktionsdag d. 9. august i forbindelse med, at Mansour Osanlou og Mahmoud Salehi, 2 prominente fagligt aktive, sidder nu i fængsel i Iran.
Vi ved, at sommerperioden, især her nord for ækvator, ikke er nogen god tid for at starte en international solidaritetsaktion. Men vi mener alligevel, at de særlige omstændigheder i disse to sager kræver en hurtig og beslutsom aktion, hvis vores to fængslede kollegaer skal frigives indenfor en overskuelig fremtid.
M. Osanlou, formand for Teherans bus-arbejderes forbund (Vahed Syndicate)
Mange af jer må have set eller hørt om Osanlous meget vigtige besøg i ITF’s og ITUC’s møder i London og Bryssel i juni i år. Især har ITUC´s generalforsamling, efter at have givet Osanlou et stående bifald, besluttet at tilbyde Mansour Osanlou fuld solidaritet, hvis han fik problemer efter sin hjemkost til Iran. Ulykkeligvis er dette, lige præcist hvad der er sket. Det er nu 2 uger siden, at Osanlou blev kidnappet den 10. juli, mens han kørt i en bus. Han er nu tilbage i det notoriske Evin fængsel tiltalt for ”konspiration mod national sikkerhed”.
ITF har iværksat en succesfuld underskriftindsamling. Klik venligst på linket nedenunder for underskrivelse: http://www.itfglobal.org/solidarity/osanloo2.cfm
M. Salehi, Koordinationskomiteen for dannelse af arbejderorganisationer Mahmoud Salehis helbredstilstands forværres dagligt. Som I sandsynligvis ved, er han stiftende medlem af ”Saqez bageriarbejdernes sammenslutning” og medlem af den overfor nævnte koordinationskomite. Hans faglige aktiviteter har afstedkommet konstant forfølgelse fra myndighedernes side og på trods af hans dårlige helbredstilstand er han lige nu i fængsel i Sanandaj i Kurdistan provinsen, langt væk fra sin familie.
Ønskede aktioner den 9. august
Vi håber, at både Osanlou og Salehi vil blive frigivet inden d. 9. august og vi bliver ved med at lægge pres på de iranske myndigheder for at opnå frigivelsen af dem. Men hvis en af dem eller begge stadigvæk er i fængsel den 9. august vil vi indkalde alle medlemsorganisationer i ITUC og ITF samt Globale Union Federations til at støtte op om vores internationale aktionsdag for solidaritet med iranske arbejdere den dag. 9. august markerer præcist årsdagen for Osanlous sidste frigivelse fra fængslet. Frigivelsen den gang var helt uden tvivl resultatet af vedvarende protester og pres fra den internationale arbejderbevægelsens organisationer. Husk den succesfulde aktionsdag 15. februar 2006 i protest mod massearrestationer, som de iranske myndigheder havde iværksat måneden før, da ”Teherans bus-arbejderes forbund” havde igangsat en endagsstrejke med krav om Osanlous frigivelse.
På denne årsdag beder vi medlemsorganisationerne om at besøge iranske ambassader og konsulater i jeres lande med protestbreve eller kopier af ITF´s underskriftsindsamling. Der kan også holdes pressekonferencer eller arbejdspladsmøder eller enhver anden aktion, som I vil finde relevant for denne aktionsdag.
I bedes hurtigst muligt at informere os om jeres organisations planer med hensyn til aktionsdagen 9. august. Skriv venligst til urata_mac@itf.org.uk og turights@ituc-csi.org. På forhånd tak og med faglige hilsner
Guy Ryder, generalsekretær for ITUC og David Cockroft, generalsekretær for ITF
Natur,Dyr, blomstre, kvinder, ..osv.
Iran launches new crackdown on unIslamic fashion AFP Photo: Iranian policemen warn young women about their clothing and hair during a crackdown to enforce... Iran launches new crackdown on unIslamic fashion TEHRAN (AFP) - Iran on Monday launched a new wave of a moral crackdown against women who "dress like models" and men whose hairstyles are deemed unIslamic, police said. by Farhad Pouladi Mon Jul 23, 10:52 AM ET Tehran's police force dispatched dozens of police cars and minibuses into the early evening rush-hour to enforce the dress rules at major squares in the city centre, an AFP correspondent said. The new "plan to increase security in society" -- which is limited to Tehran but will later extend nationwide -- comes after a pre-summer drive by the police resulted in thousands of warnings and hundreds of arrests. "We have vowed to continue the campaign to reinforce the plan to increase security in society with new personnel who have received the necessary training," the Tehran police head of information Mehdi Ahmadi told reporters as the first police forces were dispatched. "This notably includes the use of 100 female police officers," he added. He said the campaign would target women who were badly veiled, wore overly tight overcoats, sported excessively short trousers and were "dressed like models." "As far as men are concerned we will act against those who have Western-style haircuts and clothing. We are also going to act against clothes shops and hairdressers." Ahmadi said the police's policy will be first to give a verbal warning to those who infringe the law and if necessary they will then be arrested and taken for "consultation." "Normally the problem is resolved here. If not, and these cases are often those of re-offenders, the case is sent to the judiciary," Ahmadi said. Women in Iran are obliged to cover all bodily contours and their heads, but in recent years many have pushed the boundaries by showing off bare ankles and fashionably styled hair beneath their headscarves. Although the April crackdown was the severest such drive in years, some women are still donning figure-hugging coats and skimpy headscarves. The wacky hairdos favoured by some young men in Tehran are also much in evidence. By renewing the drive, it appears the police want to send a message that they are serious about enforcing the dress rules. Many conservatives have applauded the crackdown as important to protect the security of society, but moderates have publicly questioned whether Iran would be better off tackling poverty and crime rather than slack dressing. http://news.yahoo.com/s/afp/20070723/wl_mideast_afp/iranwomenfashion_070723145203;_ylt=AhGQAQuACJBvNmqrUgWA3Z9Sw60A Sport
Integration Muslims and Integration in Europe
Zafer Şenocak
is one of the most prominent and versatile German Turkish writer today. A prize-winning poet, translator, editor, political and philosophical essayist, and fiction writer, Şenocak is the most challenging voice of the Turkish population in Germany. His stylish and provocative essays explore taboo and repressed aspects of relations between Occident and Orient, Europe and Islam. His fiction has won him international acclaim. Abdelkader Benali was born in Ighazzazen, Morocco in 1975 and moved to Rotterdam when he was four years old to join his father who was working there. He spoke Berber but soon started to write successfully in Dutch, winning several literary competitions. Acclaim for Benali's work followed rapidly, with translations of the novel, Wedding by the sea, appearing in many countries including England, the US, France and Germany.
In their correspondence, Zafer Senocak (one of the most prominent and versatile German Turkish writer) and Abdelkader Benali (a brilliant Dutch-Moroccan novelist and author) discuss their experiences in two different cultures and the integration problems Muslims are facing today. Berlin, 30 March 2006 Dear Abdelkader, Zafer Senocak | I grew up in a family in which religion played a major role. During the fifties and sixties, my father was the publisher of one of the most influential Muslim magazines in Turkey. The magazine, which was simply called "Islam" was an intellectual platform for a conservative variety of Islam which tended towards theology, mysticism and philosophy. His kind of Islam was at the same time not directed towards politics: that approach to Islam had been largely banished from public life since the reforms of Mustafa Kemal Atatürk. My mother, on the other hand, was a primary school teacher who came from a family of secularised civil servants. Her father was a judge – one of the first generation of lawyers in the Turkish republic. Her family viewed Islam as something for the lower classes, symbolised by the headscarf of the peasant women and domestic servants. For them, Islam was the main reason for the country's backwardness. For centuries, hadn't Hodjas prevented progress with their dubious legal judgements? They had even prohibited the introduction of the printing press, for fear that such a machine might be used to duplicate the Holy Koran. On the other side, Atatürk had liberated women from their social imprisonment, set the truths of science and research above those of religion and initiated a process of Enlightenment. In such an environment, my father was an outsider with his views and religious convictions. But his position as an outsider always fascinated me. He was an artistic man, and much more open than the strict Kemalists when it came to matters of art and social conventions. What was he really fighting for? For his role as a man, for his faith, for his dignity, for democracy and human rights? At least in my case, the so-called "clash of civilisations" was fought out within my own family. I always regard tension as something from which creative energy can emerge, and so I found myself quite happy in the role of an observer of these different worlds and values, even though I was repeatedly made aware that a dialogue on matters of faith is only possible in a very limited way. All the same, those committed to the enlightenment, who believe in the responsibility of the individual, and those who are committed to faith, who see themselves as God's creatures, are dependent on each other. The former reminds people of their creative potential, the latter of their limitations. One without the other leads to slavery. The Turkey of the sixties no longer exists. The headscarf is no longer a symbol of the lower class; it's now a symbol of the women who want to study but are prohibited from doing so because they wear it. Even the prime minister's wife wears one. For that reason she is not permitted to attend official receptions of the Turkish state. It's a paradox that the regime which wanted to liberate women from their isolation now prevents them from appearing in public. Muslim women are justified in seeing this as discrimination. But what kind of religion is it which tells you what clothes you should wear? What has God to do with sex? Why does the man have to be protected from the attractions of women? Wouldn't life be more beautiful if we (we men?) were allowed to observe these attractions in all their splendour? What is the advantage for women of these restrictions? For a long time, people thought the issue of religion had been dealt with – at least ever since the time of sexual liberation. But sexual liberation never arrived in Muslim societies, mainly because it's a very Western-Christian phenomenon. In Muslim culture, sex doesn't need to be liberated from its connection with smuttiness – it's simply there: a natural phenomenon. But it has to be regulated, just like everything else has to be regulated. And it quickly becomes an issue of honour, always seen from the male perspective. It is scarcely possible to imagine a greater tendency towards structure and discipline than in Muslim society. In fact, in that way, it's very German, even though since Hitler the need for structure and discipline in Germany is not celebrated quite so excessively. I saw an extract from a film recently. In it, the Netherlands presents itself to potential immigrants. There was a woman in the film, topless. At least that is honest. That is more or less how people in Muslim countries imagine the West: as a powerful machine for business and sex. But is that the way the West really wants to be seen? Can one, should one separate the human body from sexual desire, and does that bring about a more liberated relationship with oneself? In Germany, there is a lively debate on the issues of the low birth rate and the decline of the family and plenty of discussion about values. It was only ten years ago when people in Germany were talking about the Fun Society. Everyone was supposed to be partying. It shows how quickly times change. Nowadays time is divided into tiny splinters. Perhaps that is one cause of the general feeling that people do not know where they are going or what they should do. The late pope worked his way to pop star status with slogans like "no contraception" and "no sex before marriage." That too is the West. Sometimes I have the feeling that people here envy Muslims for their large "intact" families and for their general sense of community. This furtive envy is scarcely a satisfactory precondition for promoting individualism. Does the West want to make its open society more attractive for Muslim immigrants, does it demand from them more respect and loyalty? The thought that the entire immigration process has an erotic element seems convincing to me. The two sides can only unite so long as there is a mutual attraction between them. Zafer *** Amsterdam, 4 April 2006 Dear Zafer, Abdelkader Benali | I am astonished by how globalised we have become during the last ten years, due to the Internet, cheap plane tickets and the mutual attraction between cultures. We can see this globalisation from events like 9/11 and the war in Iraq and now I, Abdelkader Benali, who was born in the poor north of Morocco of semi-illiterate parents and whose father moved to Europe in the sixties and worked as a Gastarbeiter before establishing himself as a butcher in Rotterdam, am writing in proper English to a German-Turkish author, discussing interesting topics like the headscarf, secularism vs. religion and the best way to avoid misinterpretation. We have met in Maastricht, the city where the famous treatise was signed that opened the way to a unified monetary Europe. At that time this idea of Europe (as de Gaulle would have said) was seen by many hard-toiling people as a cheat. Nothing good would come of it. Abdelkader Benali was born in Ighazzazen, Morocco in 1975 and moved to Rotterdam when he was four years old to join his father who was working there. He spoke Berber but soon started to write successfully in Dutch, winning several literary competitions. Acclaim for Benali's work followed rapidly, with translations of the novel, Wedding by the sea, appearing in many countries including England, the US, France and Germany. Since then a lot of complaints have been raised about the big world we are living in; our leaders have been scorned and it serves them right; but it looks as if even the staunchest opponent of this Europe has turned mild or in the least has tuned down his earlier criticism. Nowadays the number one topic is Islam in Europe and the question if the laws, morals and social standards of Muslims are compatible with the prevailing secular society. I sense confusion in this discussion and – after what happened in Amsterdam with Theo van Gogh and the rise of a right wing government that has launched a political program of Muslim containment – fear. Among the common people there's the idea that nothing good can come out of Muslims. Their behaviour is backward; and as arguments to justify their view they point to the headscarf that covers the head but suppresses the woman, or the way Muslims slaughter their lambs on the Feast of Sacrifice, or their anti-Western rhetoric when it comes to issues like globalisation and separation of State and Church. The first time I saw Muslim immigrants represented as a group was in a German movie I watched as a child. The story dealt with a group of Turkish immigrants who had come in a van from Anatolia to work as Gastarbeiter in Germany. They sleep in the van, pray and barely talk to each other. In Berlin, City of Sin, they end up in a sex show. They see a couple copulate naked on the stage. People have paid to see this and they applaud when the man has ejaculated. People never applaud for a woman reaching her orgasm. My parents would never allow me to watch that very explicit part of the movie, but somehow I saw it. I never forgot it. Muslim immigrants abhor cheap sex. And suddenly I am looked on as an author with a Muslim background who can tell society and its well-wishers how to deal with this homogeneous part of the population. When people ask me what I think, I always know how to tease them. I think a writer should tease. Especially now with so much hullabaloo going on. "How are we going to solve the Muslim problem," people ask me. "I don't see a problem," I respond. "What do you mean, you don't see a problem?" "What do you mean by problem?" "Well, don't you see that the second generation of Moroccans looks down on Western culture, they are anti-Semitic to the core, they import their woman from their country of origin, try to emulate the traditional life of their parents and they still eat with their hands." "What is the problem with eating with your hands?" "You know what I mean." I just have to smile before I answer. "Did you read this inquiry that has just come out in the Netherlands?" I respond. "Forum, an institute that follows trends in multicultural society has asked young Muslims about their religious behaviour, their points of view on life issues and so on. And what has come out of it, among the facts, is that scarcely any of them attends mosque. They care more about the right model of Prada's than the right position for praying in the direction of Mecca. They are young and like all the young they are extreme. So they feel extreme emotions, dress extreme and talk extreme. Look at the generation of '68 that put flowers in their hair and listened to very strange music and called for world revolution. How many of them really pursued their goals?" The discussion has not ended yet. Intelligent people who have found a Moroccan-Dutch writer who is open to discussing everything from Islam in the Valley of the Palms in Southern Morocco to Mahler's Fifth can be very, very persistent. "But calling for love and peace is different from calling for jihad and death to the infidel. This generation has no respect whatsoever." "Maybe they resemble the general attitude of our times. To have no respect for authority, to be critical of Bush, Blair, to say it like it is, to raise issues concerning discrimination and social injustice and to ask again what it means to be religious in secular times – that's not only confined to young Muslims. Everybody talks about such things, the game is open." "So you say they are not different?" "I call a spade a spade and to me all the spades look alike." "Even when they wear a headscarf?" "You know: I see girls with headscarves who wear make-up and smoke cigarettes. That looks like a contradiction but one day I saw a Turkish girl with a headscarf (Turkish girls wear their headscarves totally differently from Moroccan girls) holding a dog on a leash. That is a contradiction in terms at its most sublime extreme." "So you don't see the threat?" "I see a lot of dogs on a leash." "Some of these dogs can bite." "Some of these dogs are totally harmless." "Some headscarves want more headscarves and are controlled by a man with a beard." "Some headscarves enjoy great sex, even if they don't talk about it, even if they keep it secret to society. Do we need a ScarfStock, like the generation of the sixties needed a Woodstock to confirm its total liberation from everything, so that it could say it had solved the existential riddle that haunted society after the Second World War?" "So you don't see the threat?" "I am a realist. I think we should have strong security services to undermine attacks on our civil society. But I think personal freedom is more under attack now than the so-called civil society is." "I wish you were right." "And I wish arguments could turn even the most fearsomely intelligent person into somebody who trusts the future and is willing to fight for it." "So you want to bring down the threat?!" "Maybe." "You can't win." "Why not?" "Because the threat doesn't play games." "We will see about that." Abdelkader *** Berlin, 11 April 2006 Dear Abdelkader, | You write about the globalised world in which we live. This world is a real challenge especially for us writers, since we need a certain slowness in order to work. After all, writing is nothing if it is not slowing down the flow of speech so that we can win something meaningful from it. But the globalised world also opens up new fields of activity and spaces for communication. Is it merely chance, for example, that we are now communicating in a medium which specifically belongs to the globalised world? When people talk about the failure of multicultural societies they are, in my view, only expressing their failure in the face of the challenges of the globalised world. And the key element in this failure is "fear" – fear of the loss of the well-worn paths one has taken, of the ways of expression one has used, of the currencies with which one is used to paying. Every moment, the known can turn into the unknown, into something new. These permanent transformations are not seen as something exciting and enriching, but as a threat – especially since they are often linked with the loss of economic and political power. When the "guest workers" were first brought to Europe a half-century ago, nobody thought of the danger of Islam. Nowadays, people write books in which they prophecy a world controlled by Muslims. Muslim fascism threatens the "free" West, they write. But such scenarios only distract attention from the real problems. I recently saw a statistic which showed that in recent years it has become very difficult for young people of Turkish origin to get a vocational training place. The number of those who have such places has gone down by almost a third, while the number of Germans has at least remained the same, and in some parts of the country even improved. What will happen to those young men and women? What kind of future do they have? Is it possible to integrate people into society if they do not even have the basic necessities for living? Our society is an assembly line for outcasts. Many of these young people have nothing to do with religion. It's all the same to them whether the muezzin calls them to prayer or the church bells ring. But in public they are the Muslims: impossible to integrate, potential terrorists, misogynist, homophobic etc. It's true: we are seeing a brutalisation of behaviour, and to a certain extent there is also a radicalisation of opinion. Many of the young men grow up in a very traditional environment whose values and norms readily find themselves in conflict with those of a free, pluralistic society. But to see this social phenomenon in theological terms doesn't bring us a step further. There are some 120,000 Iranians living in Germany and most of them ascribe to the Muslim faith. But we never hear about them when people are talking about the "dangers" of Islam. That's because most of them come from the middle class, some of them even from the upper class. The Turks, on the other hand, were let into the country in their hundreds of thousands in the sixties to take up the dirty work in the coal mines and underground tunnels, and they have turned into a millions-strong lower class with small chances of upward social mobility. The jobs they used to do simply do not exist any more and the people who did them are simply no longer needed. Most of them are poorly trained, if at all, and their children are failures at school. Anyone who manages to crawl out of this hole – and quite a few do – has truly accomplished something. That's the real scandal we should be talking about. The intellectual discussion about Islam is a pointless debate. It doesn't reach the people it's talking about. It's a matter for the cultural pages of the newspapers. Let's return to the phenomenon of fear. I've got into the habit of sometimes changing my point of view when I write about this phenomenon. I stop being the one of whom others are afraid, and I become someone who is afraid of me. I imagine I'm one of those Germans who have been living in the same part of Berlin for decades. I work for a small company which is threatened with closure. I'm coming up to fifty, and the chances of finding another job are poor. And now they want to build a mosque in my part of town. People who look foreign, who always go around in groups, will gather there and say their prayers. I've found out from the media that they don't just say their prayers there. And anyway, their foreign looks, their strange clothes, their broken German all irritate me. I want to live in Germany with people like me. It's my country after all. What are these foreigners doing here anyway? My neighbour told me that most of them live off social welfare at our expense. He also says that we're dying out and that these "wogs" will inherit everything that we have built up with so much effort over the years. They have children like rabbits. No, when I'm taking part in a panel discussion or at the readings I give, I don't hear such arguments. Then I hear that the Turks don't want to integrate. And that there are simply too many of them here. Zafer *** Amsterdam, 26 April 2006 Dear Zafer, | The present discourse about multiculturalism, globalisation and reaching out to each other to answer the challenges of globalism is taking on more and more of the traits of an unpleasant drama. We love to talk about the good, the bad and the ugly that are stored up in humankind, but when in the meanwhile nations, regimes, democratically chosen leaders and not so democratically chosen leaders are preparing for war, are unwilling to give up their plans to enrich uranium, or continue to bombard innocent countries, everything positive that could be said begins to sound a little bit hollow. Poetry changes nothing, and I also would add, nor do novels and short stories and the occasional essay. I totally agree with you that writers should be hesitant where society becomes hasty and demands immediate solutions to erstwhile neglected problems. I love to write slowly and I love to be patient although I also think that when urgency prompts you to speak out loud, to put emphasis on the Zeitgeist, and you see things clearly where others just observe a blurred picture, you should do so. But nowadays I have grown weary. I think it is a mistake to ask writers, especially us, endowed with this incredible experience of two cultures, to lay down the fundaments of the future. The future is unknowable. Of course: I believe in the happy couple, I believe in making plans and I believe in the groundwork of common sense that will bring people together and unite them in their struggle against social injustice. But like in every good marriage unforeseeable things can happen along the way. The husband can fall in love with his mistress and the whole affair tumbles until it resembles the agonising Scenes of a Marriage by Ingmar Bergman. But let me give you a brief outline of the mistakes made by our present governments: the mistake of not reaching out to the underclasses to improve their backward situation but instead attributing their social problems to religion. This is a mistake for which the French are paying, as we have seen in the banlieus. Another prize is that Europe is still very much a confederation of states, in other words: every country is deeply nationalistic. The history of Europe has always been one of emphasising the differences between the states, so France is different from Germany and for that reason we can go to war, England is different from the Netherlands and for that reason we want to stay out of war. Europe was always basing its identity on the fact that it was different from the other. The deaths of the First and Second World War were of soldiers who were defending this absurd but workable notion of difference. That is also the reason why the idea of Europe does not appeal to people nowadays. There is nothing to fight for, because Europe was created on an idea of peace and that idea has an economic foundation of mutual self-interest. It's a fine balance and still maintained. You can understand why Europe has many problems accepting the immigrant as his equal: because it means contradicting this prevailing idea of maintaining the difference that ruled Europe for hundreds of years. The immigrant should, in order not to break the nationalistic dream, stay different. The moment the immigrant starts asking for equality, it is given on the basis of the ideals of the French Revolution, but that sits uncomfortably with the idea of nationalism. The "scum" of the earth found refuge in the twentieth century in socialism. Its universalism and redemption of the damned appealed and worked, but socialism was dealt a blow with the fall of the Wall. Socialism was death and the parties directed their attention to the new middle class that came out of the old lower class. But nowadays we have a new form of lower class: all those people of different origins that neither fit in to the idea of Europe nor find their way in the socialism of the third way. They are the new orphans. To be an orphan is to be independent out of necessity. You cannot not be independent, because nobody is taking care of you. This idea, this challenge, creates, as you said, great individuals, but it leaves the group disoriented. The new form of Islam appeals to a lot of these orphans. I understand why. They don't want to go through a scenario out of Scenes of a Marriage – they want an identity (although it may be cheap) and a stability that can protect the orphan that is within them. It says: you can be saved too, and resounds with all the clichés of the so-called dynamic religion. Whether you abhor it or have sympathy for it: it creates a new reality and it is up to the global society to deal with it. Let me come back to the idea of globalisation; I agree with you: failure to deal with globalism leads to fear and reactions that have their root in provincial nationalism. Europe is caught in its desire to be a Jack-of-All-Trades; it does this perfectly well but it leaves its citizens without a soul. I will elaborate deeper on this next time. Kind regards, Abdelkader Benali **** Berlin, 8 May 2006 Dear Abdelkader, | You write that Europe's core problem is the way it relates to the Other, and that culture, as it is developed in nation states and nurtured to underpin an identity, is seen as the realm of the immigration police. In reality, I believe that without overcoming this exclusivist and essentially deeply racist way of thinking, there will be no possibility of achieving a united Europe. At the most we will have a community of independent states which have got together over common economic and strategic interests. Perhaps that in itself is a success, when one thinks of the history of Europe, branded by wars and mutual slaughter. The continent of civil wars has been fairly successful in ensuring peace over the last sixty years. But this peace will be under threat as long as people do not realise that migration into Europe is creating new tensions. It's precisely because the tensions between the states have diminished that Europe's aggressive potential is now looking for a new and at the same time familiar battlefield: the relationship to people of other religions and other skin colours. I see Islamism as merely an "oriental" version of European nationalism. The xenophobic element, the culturalism, the entrapment of people in their group, their clan, their nation and their culture are thereby the elements they have in common. Islamism in this sense is not an archaic religious conviction, but a thoroughly modern tendency. Some commentators speak of a third totalitarian ideology after fascism and communism against which the free world must defend itself. But I agree with you: this struggle, which is often interpreted as a cultural phenomenon, is in the first instance a dispute over material resources, over opportunities for the future, social status and justice. That last term is a term which is often used, but remains foreign to the history of humankind. I have increasingly the feeling that the escape into culturalism – by which culture is seen as the framework which explains all problems – is strengthened by this development, so that the solution of social problems is pushed back ever further into the future. What chances does the child of a migrant family have nowadays in European society if it ends up without any qualification from school? And in Germany it's not just a few children who are in this position. Of course, society isn't to blame for everything. There's also plenty of lethargy and lack of interest among the migrants themselves. But the "orphans," as you fittingly call them, are addressed far too infrequently. In recent decades, money has been cut from training and free-time provision, in order to save money. But this is a false economy which will prove expensive for society: you can see that already, without having to be a prophet. It's true: we writers are not social workers. We are also not prophets. But we still have some kind of connection to these roles. We describe human conditions and feelings which often remain hidden in the so-called public discourse. The way the "orphans" look for self-sufficiency has a strong aesthetic dimension – there can be little doubt about that. This aesthetic dimension is served today, in my view, by the affirmative ideology of Islamism. The poses Islamists adopt, the video messages of suicide bombers, the intensive use of the internet, the media presence of the terror princes – as if they were pop stars – these are all a kind of replacement for art, a kind of bad poetry. To confront that with a demanding and innovative aesthetic programme is a real challenge. It's not a matter of changing the world with books; it is rather a matter of being part of the world so that one can see it from a new perspective. That can partly be achieved by finding a language for the sense of loss which many feel, without ties to a state, a country or a tradition. There are other options beyond the leisure industry and the Al Qaeda training camp. I'm a few years older than you. And this sense you write about that you've had enough of being someone guarding the bridges between the cultures is one I recognise all too well. The fact that we have to live with this role that has been ascribed to us gives us the chance of making something of it. Aren't you grateful for the many wonderful stories to which we have access because we've grown up in more than one culture? I see this by now as an aesthetic challenge, just as I see Islam as an aesthetic challenge. There's no other way of moving towards self-sufficiency. With very best wishes, Zafer *** Amsterdam, 15 May 2006 Dear Zafer, | Our bodies don't belong to us any more. They are being invaded, torn up, eaten, occupied, bombarded, discussed, enlightened, cut up and scrutinized by new ideas, influences, traditions, songs, medleys, movies, political circumstances and radical thought. We try to protect our body, keeping it a bridge between the rational and subconscious, by wearing beautiful clothes, by swimming, by building houses that surround us and our shallow ideas, we defend this our mortal flesh against the arrows that besiege it by hiding away, by not responding to the sharp questions of modernity. The East and the West, they both claim our body, they say: show it to world, or blow it up, or make it strong, or let it be a pious thing, cover your jewellery! And so the body becomes the new battlefield of the so-called struggle for dominion. The only way for the thinking person to claim sovereignty over their body is by thinking, reflecting, writing and using their anger to mould a new form of resistance, or existence, in the great tradition of Abu Nawas, Voltaire, James Joyce, Albert Camus, Edward Said and his brothers and sisters. Right now we are doing this, or trying to do this. The metaphor of Sisyphus ceaselessly rolling a rock to the top of a mountain comes to mind. I live with this image that is very dear to me, and it comes to mind every time I engage in a discussion about Islam, the plight of feminism, terrorism, social injustice – the discussions seem to never change, the topics are well known, not many people are willing to let their stern point of view alter in the face of the changing realities and I see myself as Sisyphus going up that mountain again, using this stone as a weapon – or style – to make myself understood and clear. The body of Sisyphus is also vulnerable so one day death will come and take him away and the stone will stay behind, ready for a young new Sisyphus to push it up the mountain. The challenge for writers is to define the sharpness of that stone and the immediacy of the moment. I travel, use my eyes and bring back my experiences. Just like you, I feel connected to my roots and I look with excitement into the future. This may be bleak, but let us learn to love bleakness! One thing is for sure: writers and thinkers can change attitudes by opening windows on a new world. But there are many ugly truths to be told, and the best way to tell them is gently and with patience. Sisyphus has to be patient. And we have to listen better and be aware of the fact that sometimes the highest form of responsibility is to not be responsible at all. We have to be blunt, a little bit foolish, like Erasmus in his masterwork, In Praise of Folly, to bring into light this absurd and, for that reason, unfair situation that we human beings live in. We have to say no to oppression in all forms, everywhere, only via that way we truly can become universalists. All too often do the so-called "great thinkers" of our times shun away from making public their critique of religion and state institutions. All too often the so-called objective critics of modern society and its enemies turn a blind eye. But this has its consequences: more and more people understand that it is impossible to condemn injustice of a culture that one does not belong to and at the same time say nothing of the injustice that is thriving in one's own community. It's not fair. Sisyphus cannot play that game. This correspondence is a beginning, and it should not stop here. In a way I changed during this dialogue. I started rethinking some of my positions and I had to give up some of my former arguments. Dialogue is the only way to a kind of agreement. It's the only weapon in the long-term fight against fanaticism. The problem of our times is not that there is a conflict going on between equals. The world is a place that feeds on inequality. The problem is that every conflict is an unequal affair. It's always the stronger against the weaker, always the richer against the poorer, the more villainous against the less evil. The reason that we have to reasonable is because it's the only way we can analyse this disturbing state of inequality and its distorting images. Maybe that is the reason why I love the myth of Sisyphus so much: the weak man pushes the heavy stone. The stone will always defy the man's intent – but it lacks the one thing that the man has: reason. Kind regards, Abdelkader Benali http://www.qantara.de/webcom/show_article.php/_c-627/_nr-13/_p-1/i.html Art for Peace Art For Peace and Iran-West Amity: "Isfahan Matisse" Painting
By Gideon Polya, MWC News, Australia IRAN is a remarkable country in that, part from inevitable border conflicts, it has not seriously invaded any other country for the best part of 2 millennia. Conversely, over the last 14 centuries it has been invaded by Arabs (641 AD), Mongols (1258), Portuguese in coastal areas (16th – 17th centuries), Russians (from 1722 onwards), Afghans (18th century), Russia (19th century), and Russia and Britain (20th centuries). The US got into the act with the 1953 US-backed overthrow of democratic rule (after Prime Minister Mossadegh's attempted nationalization of Anglo-Iranian oil), the installation of the Shah's dictatorship, the US-backed Iraqi invasion in 1980 and the subsequent 1980-1988 Iran–Iraq war that killed millions of Iranians (1.5 million war dead; 1980-1988 excess deaths in the country as a whole total 2.1 million).
Now Iran faces the horrendous prospect of a possibly TERMINAL nuclear cataclysm as the US backs Baluchi terrorists in South Eastern Iran, advances its nuclear-armed aircraft carriers into positions off the Iranian coast and the Americans and Israelis advance their virulent, war-mongering anti-Iranian rhetoric. Thus simple Google Searches for the utterly obscene phrases "nuke Iran" and "attack Iran" today yield 132,000 and 695,000 URLs, respectively. Reports from authoritative media such as the BBC, The New Statesman and Global Research indicate that the Americans and Israelis may be ready to unleash NUCLEAR war on this peaceful, remote, non-aggressive country of 71 million people. The human consequences of an invasion and occupation of Iran (population 71 million) can be roughly estimated by PROPORTIONALITY from what the Racist Bushites (RBs) and Racist Zionists (RBs) have done to Palestine (population 3.8 million), Iraq (population 27 million) and Afghanistan (population 26 million). The post invasion excess deaths (avoidable deaths, deaths that did not have to happen) in the Occupied Palestinian, Iraqi and Afghan Territories now (May 2007) total 0.3 million, 1.0 million and 2.4 million (mostly Women and Children and due to gross Occupier violation of the Geneva Convention that demands that occupiers keep their conquered subjects alive); post-invasion under-5 infant deaths total 0.2 million, 0.5 million and 1.9 million, respectively (90% of these deaths being avoidable); and there is a refugee nightmare of 4.3 million Palestinians registered with the UN, 4 million Iraqi refugees (half of whom have fled their country) and 3.7 million Afghan refugees (see MWC News and here ). However the human consequences for Iran – and indeed its neighbours – from a NUCLEAR attack by Israel or America will be utterly disastrous and genocidal. Faced with this appalling scenario that appears to be coalescing into nightmare reality, what can a decent person do? My concern is heightened by my and my family's friendship with lovely Iranians. Words having failed, my most recent response to this horrendously violent world is Painting for Peace - Art for Peace to demonstrate with beautiful images the Unity of Mankind. I have painted a huge painting called "Isfahan Matisse" that conflates the stunningly beautiful, pure Islamic tile pattern-based Art of Iran (as most wonderfully shown in the holy city of Isfahan) with modern, avant garde Western painting as exemplified by French painter Henri Matisse. Several weeks ago, MWC News published the image of a huge painting I had created called "Alhambra Pollock" that conflates pure, Medieval Islamic Art from the 13th and 14th centuries in the Alhambra Palace of Moorish Spain with Golden Rectangle (Fibonacci Sequence, Da Vinci Code) geometries from religious paintings of the Italian Renaissance and 20,000 year old Australian Aboriginal rock painting figures - to create a beautiful image conflating pure Islamic Art with post-war American Jackson Pollock Abstract Expressionism . The beautiful IDEA was that if you could combine the extremes of pure religious Islamic Art with radical, avant garde American Abstract Expressionism then you can have a beautiful IMAGE that describes the essential Unity of Man – and therefore argues cogently that there is no call for the hatred, the xenophobia, the anti-Arab anti-Semitism, the Islamophobia, warmongering , wars, invasions, occupations and horrendous human suffering currently being inflicted by US-Israeli State Terrorism (USIST) and the US Alliance (USA) on a swathe of countries from Somalia to Afghanistan – almost from the Nile to the Indus. In its awful actuality, the Bush War on Terror is a cowardly and racist War on Women and Children, a War on Arab Women and Children, a War on Muslim Women and Children, a War on Asian Women and Children and a War on non-European Women and Children. My "Isfahan Matisse" (1.3 metres x 2.9 metres; acrylic on doubly-primed canvas) has essentially the same geometrical, cultural and humanitarian basis as "Alhambra Pollock", described by the acronym PEACE that stands for Pólya, Escher, Alhambra Cultural Ecumenism (after my Great Uncle George Pólya who published a mathematical analysis of the 17 plane symmetry groups or "tile patterns" exploited in Islamic Art, and Dutch lithographer M.C. Escher who was inspired both by George Pólya's analysis and by the wonderful tile pattern Art of the Alhambra Palace in Granada, Spain). "Isfahan Matisse" has figurative elements and brilliant colours redolent of the wonderful work of contemporary French painter Henri Matisse. The figurative elements give the sense of the wonderful Calligraphy often superimposed on Islamic tile Art. Whereas "Alhambra Pollock" was based on Four Seasons and ONE YEAR in the life a human being, "Isfahan Matisse" is based on ONE DAY in the life of a person. I have interpreted Tchaikovsky's wonderful last Symphony Number 6 – The Pathétique – as one day in the life of a Man. This wonderful symphony was popularly named The Pathétique because of Tchaikovsky's untimely death shortly after it was performed for the first time and its extraordinary conclusion. However Tchaikovsky himself was extremely pleased with the symphony. One Christmas morning, watching the dawn break over the beautiful Yarra River valley in Victoria, Australia – and coincidentally listening to The Pathétique Symphony - it suddenly dawned on me that this work was not a statement of the tragedy of human existence (as commonly thought by pessimistic interpretations) but an Ode to Joy, the accurate description of one joyous day in the life of a human being. No wonder Tchaikovsky was so pleased with this great work – as I am with my humble effort to conflate the beauties of Isfahan and Matisse (pinnacles of Iranian and French culture, respectively) in the description of one joyous day in the life of a human being. Peace is the only way and this present contribution of PEACE – Pólya, Escher, Alhambra Cultural Ecumenism - through ART is one of many possible ways to increase empathy for the Other that underscores amity and understanding between human beings. I have previously painted a series of huge paintings as part of this commitment to Art for Peace, and for respect for Woman and for Mother and Child. You can see all of these paintings on MWC News, namely Sydney Madonna, Manhattan Madonna , Melbourne Madonna, Qana , Truelove . and Alhambra Pollock . With the election of conservative, pro-American Nicolas Sarkozy in France there is an even greater need for Islam-West Amity as the world teeters on the brink of a nuclear nightmare in the Middle East. Please tell all your friends and associates about "Isfahan Matisse" and spread the positive message of Islam-West Amity, Franco-Iranian Amity and Iran-West Amity through this joyous painting.
http://mwcnews.net/content/view/1375/247/
Nasser David Khalili's exhibition of Islamik art
Unusual Islamic Art Exhibition Opens in Australia By Phil Mercer, VOA, Sydney The biggest exhibition of Islamic art seen in Australia has opened in Sydney. It features 350 rare works from the renowned Khalili Collection. "The Arts Of Islam" features Korans and prayer rugs as well as secular objects, spanning millennia and a range of countries. From Sydney, Phil Mercer reports.
The 350 pieces include colorful ceramics, lustre-painted glass and finely woven textiles from the 7th century to the early 20th century. The display is about showcasing the imagination and influence that Muslim artists have had through the ages.
They insist there has never been a greater need for Islam's true artistic power and heritage to be shown. Khalili says the art of Islam has helped shape Western culture. "You see the influence (of) Islamic art in every walk of life," Khalili said. "In actual fact, if you open any design book of any other culture in the West, you cannot escape not seeing something Islamic, and this is something that the world is not aware of, and this exhibition is a step toward that direction to tell the world that there is tremendous amount of influence of Islamic culture into the culture of the West." Professor Khalili is a devout Jew and wants his immense collection to promote greater understanding between various cultures and faiths.
He wants the arts to show that different religious groups, for example Muslims and Jews, have far more that unites them than sets them apart from each other. The exhibition takes place at a time when Australia's Muslim population feels increasingly alienated and marginalized from mainstream society. Anti-Muslim feeling has risen since the bombings on the Indonesian island of Bali in October 2002, when 88 Australians were killed in an attack blamed on a radical Islamic group.
Billeder fra Iran(sport)
Om Bahaii religionen Bahai - en fleksibel verdensreligion
Læs også:
Hanged for teaching “Sunday school”
A Campaign of Cultural Cleansing
og mere samme sted:
Bahá’ís killed since 1978http://question.bahai.org/007_1.phpVerden er kun ét land og menneskeheden dets indbyggere, mener tilhængerne af religionsstifteren Bahaullah
Af Helle Merete Brix Lise Raben – livet er forskelligt til forskellige tider, og love bør ændres tilsvarende
Foto: Sappho Det danske bahai-samfunds sekretær Lise Raben undrer sig: Hvorfor skriver dansk presse ikke om forfølgelserne af bahaier Egypten og i Iran?
På www.bahai.org kan man læse om, hvordan bahaier, efter en periode med lettere adgang til de offentlige uddannelser, i stigende grad smides ud fra iranske universiteter. Og i Egypten kan bahaier nu ikke få det officielle og livsvigtige identitetskort, som skal bruges i forbindelse med uddannelse, lægehjælp med mere. Det er heller ikke ofte, pressen skriver om de danske bahaier. Det tager Raben roligt, men siger samtidig: ”Vi er nok for normale.” Det kan der være noget om. I en tid, hvor danskerne på fuldt tryk diskuterer religion i det offentlige rum, om lovgivningen skal tilpasses de religiøse minoritetssamfund og meget mere, koncentrerer dansk bahai sig om at udbrede grundlæggeren Bahaullahs budskab om harmoni og enhed, Guds enhed, religionernes enhed og menneskehedens enhed. Relative sandheder Bahai, der opstod i Persien i sidste halvdel af 1800-tallet, er af den opfattelse, at alle de store religioner, islam, jødedom, kristendom, hinduisme og buddhisme er guddommelige i deres oprindelse. Men samtidig mener man, at de forskellige religioner blev åbenbaret for en bestemt tid, og at, som det udtrykkes i en brochure fra trossamfundet, ”religiøs sandhed ikke er absolut, men relativ, at guddommelig åbenbaring er en stadig, fremadskridende proces.” Lise Raben giver som eksempel, at det ikke er hensigtsmæssigt at anvende jødisk lov i nutiden eller indrette sig med et væld af regler. Livet er forskelligt til forskellige tider, og love bør ændres tilsvarende. Som bahai pålægges man at bede dagligt, men det skal ikke være på et bestemt tidspunkt, blot som det passer bedst for den enkelte. Derudover er der påbud om en årlig fasteperiode, monogami og afholdenhed fra alkohol og narkotika. Ægteskab kræver ikke blot parternes, men også forældrenes tilladelse. Skilsmisse frarådes, men er muligt. Bahai blev for alvor kendt i Danmark i forbindelse med den islamiske revolution i Iran i 1979. Ayatollah Khomeinis styre dræbte og forfulgte trossamfundets medlemmer og sendte mange på flugt. Nogle af dem havnede i Danmark, men der har været bahaier i landet længe før. Kvinders rettigheder Johanne Høeg, Danmarks første bahai, udvekslede breve med Bahaullahs dattersøn Shoghi Effendi allerede i 1920erne og diskuterede bl.a. spørgsmål i forbindelse med oversættelsen af Bahaullahs skrifter. De består af mere end 100 værker. Som så mange andre enlige bahai-kvinder i 1920erne og 30erne havde Høeg ikke rigtigt succes med den undervisning, som bahai lægger stor vægt på. Men hun kan ses som et eksempel på, at kvinder har spillet en rolle i religionens historie. Bahai lægger vægt på mænd og kvinders ligeværd. Kvinder skal kunne bestride enhver post i samfundslivet. En af de kvinder, der nævnes i Dansk Bahai forlags lille skrift om ligestilling, er Tahirih, en af de første forkæmpere for ligestilling i Iran. Tahirih havde også forbindelse med babi-troen, der er forløberen for bahai. I 1848 smed hun sløret i en forsamling af mænd og blev henrettet. En enkelt begrænsning er der dog for kvinder inden for bahai-samfundet. Siden Shoghi Effendis død i 1957 har Det Universelle Retfærdighedens Hus, det øverste bahai-råd, fungeret som den øverste institution i bahai-verdenen. I dette råd kan ingen kvinder vælges ind. Men de kan indvælges i et lokalt åndeligt råd, der oprettes, hvis der er mindst ni bahaier i et område. Og de kan indvælges i de nationale åndelige råd, der vælges en gang om året af forud valgte delegater, som samles til et konvent. Der er 183 sådanne nationale råd i verden. Hvert femte år samles også de til et konvent, der vælger Det Universelle Retfærdighedens Hus. Der er ingen forudgående valgkampagner eller opstilling af kandidater. I de forskellige råd sidder altid ni personer, ligesom de særegne bahai helligdomme, der findes i bl.a. USA, Indien, Panama og Tyskland, altid konstrueres med ni sider og ni indgange. Ni er et særligt tal for bahai, fordi det, som Raben forklarer, er ”det mest fuldkomne tal”, der indeholder alle andre tal. Ligesom det hedder i bahai-skrifterne, at ”verden er kun ét land og menneskeheden dets indbyggere”. I de forskellige andagtshuse læses der op fra alle religioners skrifter. Der er ikke noget præsteskab. Det er ikke tilladt bahaier at deltage i partipolitik eller have en politisk post. Som vigtige mærkesager har bahai til gengæld undervisning og internationalt arbejde. Det internationale bahai-samfund er bl.a. akkrediteret FNs økonomiske og sociale råd og FNs børnefond, ligesom man her arbejder med bl.a. menneskerettighedsspørgsmål og kvindernes status. Raben selv har hele sit liv været engageret i organisatorisk arbejde. Således mindes hun, hvordan 15 mennesker arbejdede i døgndrift op til det sociale topmøde i 1995 i København. Og gennem fem måneder ledte hun store grupper af unge NGOer i Istanbul i forbindelse med Habitatmødet året efter. I dag varetager hun forlagets udgivelser, ligesom hun leder to bahai-studiegrupper, der samler både medlemmer af trossamfundet og ikke-bahaier. Her undervises der i bl.a. glæden ved at undervise, undervisning af børn, religionens historie, sjælens liv og livet efter døden, sådan som bahai opfatter disse spørgsmål. "Vi tror på et åndeligt liv efter døden, en sjæl, en abstrakt tankegang. Meningen med livet er at udvikle sin sjæl, at tilegne sig gode egenskaber. Der er ingen slutning, målet er at nå frem til Gud, men det gør man aldrig. Der er ingen himmel eller helvede, det er tilstande, de kan være her, som på den anden side." Billedforbud Det var amerikanske bahai-pionerer, der i 1947 kom til Danmark og banede vejen for, at det første lokale åndelige råd i København blev grundlagt to år senere. I 1962 etablerede man det første nationale åndelige råd i Danmark. Allerede i 1955 havde medlemmer af trossamfundet dog købt den hvide villa på Sofievej i Hellerups ambassadekvarter, hvor man stadig holder til. Den er enkelt indrettet. I stuerne er der blå sofaer og pastelfarvede vægge, få billeder, lys og luft. Et af billederne forestiller Abdul Baha, religionsgrundlæggerens søn. Men her er intet billede af Bahaullah. Som Raben forklarer det, mener man som bahai ikke, at man skal se på billeder af ”dette hellige menneske”. Så hvad ville bahaier have gjort, i tilfælde af ikke Muhammed-tegninger, men af Bahaullah-tegninger? Faktisk har man engang, fortæller Raben, haft en sag i Skotland, hvor nogle kristne præster havde skrevet meget kritisk imod religionen. Her inviterede man præsterne til et møde og diskuterede sagen. Og sådan ville man nok reagere i dag i en tilsvarende sag, mener Raben, ved at give ”korrekt oplysning, og uden drama”. I den israelske havneby Haifa, der rummer troens åndelige og administrative verdenscenter, findes dog et billede af Bahaullah. Det er der mulighed for at få lov at se, for eksempel når medlemmer af de forskellige landes konventer hvert femte år tager til Haifa for at vælge den øverste ledelse. Det sker næste gang i 2008. Ved denne lejlighed opfordres de enkelte bahaier til at komme i deres lands nationaldragt. Raben siger, at det har hun nu aldrig gjort, men hun har mødt konventdeltagere fra bl.a. Mongoliet, Borneo og Grønland i abeskind, med høje, eksotiske hatte og i nationaldragter så varme, at de måttes tages af. Varmen i Israel var for stærk. Raben selv er født i Hong Kong i en bahai-familie. Hendes mor mødte bahai gennem en veninde. Det danske bahai-samfund, der tæller 350 medlemmer, består af blandt andet læger, sygeplejersker, lærere, pensionister og forretningsfolk. Raben er uddannet laborant og har suppleret med en videreuddannelse i engelsk oversættelse fra universitetet. Selvom det er et lille trossamfund, er der tale om et ”stabilt flow”, siger Raben. De, der melder sig ind, bliver. Som bahai skal man bekende sin tro. For børn, født ind i bahai, sker det, når de fylder 15. Kongen af Samoa I dag findes der bahai-samfund i 238 lande og territorier. Den nyligt afdøde konge af Samoa var for eksempel bahai. Der er forholdsmæssigt mange bahaier på Island, og i Bolivia er der så mange som 300.000 ud af en befolkning på 8 millioner. Den etniske profil afviger fra land til land. I Storbritannien er der masser af iranere indenfor trossamfundet. I Danmark har kun en tredjedel af trossamfundets medlemmer iransk baggrund, mens resten er etniske danskere. Men derudover kommer der også for eksempel mennesker med tyrkisk baggrund i det danske center. Hver onsdag aften er der åbent hus i villaen. Ved visse arrangementer kommer der flere ikke-medlemmer end medlemmer, som det var tilfældet for nylig, da professor i religionssociologi Margit Warburg holdt foredrag. Warburg har igennem 27 år beskæftiget sig med de danske bahaier. I 1985 udgav hun tillige bogen Iranske dokumenter om den forfølgelse, som bahaier i Iran blev udsat for. Warburgs studier af bahai blev til en doktorafhandling, Citizens of the World, som hun forsvarede i januar i år, og som er udkommet på et hollandsk forlag. http://www.sappho.dk/Nr.%206%20maj%202007/bahai.html Læse Også:
Miles for peace
Miles For Peace: Iranians embark on peace cycling tour Source: Miles For Peace We are pleased to inform you that, considering the current state of world affairs and our particularly sensitive situation in Iran, "Mercy for All" charity organization (www.mercyforall.org) has - in partnership with other NGOs - planned a cycling tour around Europe and North America to convey Iranian people's message of peace, friendship and solidarity to the rest of the world.
During this journey, which will begin on May 10th 2007, fourteen Iranian cyclists will travel city by city across 4 European countries (Italy, France, Germany, U.K) and the United States to communicate the pacifist message of Iranian people, as found in our manifesto, to other nations around the world. The cyclists will also offer a hand-made emblem of "Miles for Peace", as a symbol of friendship on behalf Iranian people, to the mayors of the host cities as elected representatives of European and American people.
we aspire for a genuine and sustainable peace, for our own nation as well as all other members of the great family of humankind. We view such peace as the divine essence of humanity.
The peaceful and humanitarian nature of the Iranian people is well reflected by a poem of our great 13th century national poet; Saadi, which is carved on the main entrance of the United Nation Organization:
Of one essence is the human race We Iranians, love all other nations. It was one of our ancient kings Cyrus (who lived more than 2500 years ago) who set the example, motto and criterion as to how to treat strangers in war and in peace.
We Iranians desire to contribute to the enrichment of culture and science and to the sustainability of peace for our nation as well as all others. Tentative U.S. visit schedule:
Amnesty Rapport af Iran2007The human rights situation in IRANSe Også : http://web.amnesty.org/library/Index/ENGMDE130592007 http://web.amnesty.org/pages/irn-220607-editorial-eng og mine egne blog her om Islamic Republic of Iran Head of state: Leader of the Islamic Republic of Iran: Ayatollah Sayed 'Ali Khamenei The human rights situation deteriorated, with civil society facing increasing restrictions on fundamental freedoms of expression and association. Scores of political prisoners, including prisoners of conscience, continued to serve prison sentences imposed following unfair trials in previous years. Thousands more arrests were made in 2006, mostly during or following demonstrations. Human rights defenders, including journalists, students and lawyers, were among those detained arbitrarily without access to family or legal representation. Torture, especially during periods of pre-trial detention, remained commonplace. At least 177 people were executed, at least four of whom were under 18 at the time of the alleged offence, including one who was under 18 at the time of execution. Two people were reportedly stoned to death. Sentences of flogging, amputation and eye-gouging continued to be passed. The true numbers of those executed or subjected to corporal punishment were probably considerably higher than those reported. BackgroundThe rift between Iran and the international community over the government's insistence on maintaining its nuclear enrichment programme continued to widen. In March, the International Atomic Energy Agency referred Iran to the UN Security Council. In December the Security Council agreed on a programme of sanctions against Iran following Iran's failure to meet an August deadline to suspend the programme. Iran continued to accuse foreign governments of fomenting unrest in border areas, and in turn was accused of involvement in the worsening security situation in Iraq. In February the US government sought an extra US$75 million to "support democracy" in Iran. President Ahmadinejad continued to make statements threatening to the State of Israel and questioning the Holocaust. The European Union-Iran human rights dialogue remained suspended. Local elections and elections to the Assembly of Experts, which oversees the appointment of the Supreme Leader, were held in December. The Council of Guardians, which reviews laws and policies to ensure that they uphold Islamic tenets and the Constitution, excluded all but 164 Assembly of Experts candidates, including at least 12 women who registered, on the basis of discriminatory selection procedures. The results of both elections were generally seen as a setback to the government of President Ahmadinejad. The authorities faced armed opposition from Kurdish and Baluchi groups. In December, the UN General Assembly passed a resolution condemning the human rights situation in Iran. Iran failed to set a date for visits by any UN Human Rights mechanisms despite having issued a standing invitation in 2002. Repression of minoritiesEthnic and religious minorities remained subject to discriminatory laws and practices which continued to be a source of social and political unrest. Arabs Arabs continued to complain of discrimination, including in access to resources, as well as forced evictions. In October, the Council of Guardians approved a bill allocating 2 per cent of Iran's oil revenues to Khuzestan province, home to many of Iran's Arabs. Scores of Arabs were detained during the year. At least 36 were sentenced to death or received lengthy prison terms after conviction in unfair trials of involvement in causing bomb explosions in Ahvaz and Tehran in 2005. Five were executed including Mehdi Nawaseri and Mohammad Ali Sawari who were executed in public in February following the broadcast of their televised "confessions". • At least five women were detained, some along with their children, between February and April, in circumstances which suggested that they may have been held in order to force their husbands to give themselves up or make confessions. Four women and two children were believed to be still held at the end of the year. • Seven lawyers defending some of those accused in connection with the bombings were summoned to appear before the Ahvaz Revolutionary Prosecutor in October on charges of "acting against state security". The summons was issued in connection with a letter they had sent to the Head of the Revolutionary Court in Ahvaz complaining about deficiencies in the trial of their clients. Azerbaijanis In May, widespread demonstrations took place in mainly Azerbaijani north-western towns and cities in protest at the publication of a cartoon offensive to Azerbaijanis in the state-run Iran newspaper. Hundreds, if not thousands, were arrested and scores reportedly killed by the security forces, although official sources downplayed the scale of arrests and killings. Further arrests occurred, many around events and dates significant to the Azerbaijani community such as the Babek Castle gathering in Kalayber in June, and a boycott of the start of the new academic year over linguistic rights for the Azerbaijani community. • Prisoner of conscience Abbas Lisani was detained in June for over three months for his participation in the demonstrations in Ardabil against the cartoon. In September, he was sentenced to 16 months' imprisonment and 50 lashes on charges including "disturbing state security". At the end of October, five days after submitting an appeal, he was redetained, and his family was later informed that his sentence had been increased to 18 months' imprisonment with an additional three years of enforced internal exile. He stated his unconditional opposition to the use of violence. By the end of the year he faced two further prison sentences imposed for his attendance at the 2003 and 2005 Babek Castle gatherings. Kurds In February, clashes between Kurdish demonstrators and the security forces in Maku and other towns reportedly led to at least nine deaths and scores, if not hundreds, of arrests. In March, Kurdish Majles deputies wrote to the President demanding an investigation into the killings and calling for those responsible to be brought to justice. An investigation was reportedly set up, but its findings were not known by the end of the year. Some of those detained later reportedly received prison terms of between three and eight months. • Mohammad Sadeq Kabudvand, the Head of the Human Rights Organization of Kurdistan and editor of the banned weekly newspaper Payam-e Mardom, had his 18-month suspended prison sentence for "publishing lies and articles aimed at creating racial and tribal tension and discord" increased on appeal to one year's actual imprisonment. Although summoned to prison in September, he remained at liberty at the end of the year, pending an appeal to the Supreme Court. Other Payam-e Mardom journalists were also brought to trial. Baluchis In March a Baluchi armed group, Jondallah, killed 22 Iranian officials and took at least seven hostage, in Sistan-Baluchistan province. Following the incident, scores, possibly hundreds, of people were arrested; many were reportedly taken to unknown locations. In the months following the attacks, the number of executions announced in Baluchi areas increased dramatically. Dozens were reported to have been executed by the end of the year. Religious minoritiesMembers of Iran's religious minorities were detained or harassed on account of their faith. In February over 1,000 Nematollahi Sufis peacefully protesting against an order to evacuate their place of worship in Qom were arrested. Hundreds were injured by members of the security forces and members of organized pro-government groups. In May, 52 Sufis, including two lawyers representing the group, were sentenced to one year's imprisonment, flogging and a fine, and the lawyers were banned from practising law. In August, Grand Ayatollah Fazel Lankarani issued a religious edict designating Sufism as "null and void". Several evangelical Christians, mostly converts from Islam, were detained, apparently in connection with their religious activities. • In September, Fereshteh Dibaj and her husband, Reza Montazemi, were detained for nine days before being released on bail. Fereshteh Dibaj is the youngest daughter of convert Mehdi Dibaj who was murdered in 1994 shortly after being released from prison where he had been held for nine years for "apostasy". Sixty-five Baha'is were detained during 2006 and five remained held at the end of the year. In March Mehran Kawsari was released early from his three-year prison sentence imposed in connection with an open letter sent to the then President in November 2004. In March, the UN Special Rapporteur on Freedom of Religion or Belief expressed concern about an October 2005 letter instructing various government agencies to identify, and collect information about, Baha'is in Iran. Human rights defendersHuman rights defenders faced deepening restrictions on their work and remained at risk of reprisals. In January, the Ministry of the Interior was reported to be preparing measures to restrict the activities of non-governmental organizations that allegedly received finance from "problematic internal and external sources aimed at overthrowing the system". Students, who remained a politically active section of society, were frequently targeted for reprisals, including arbitrary arrest and denial of the right to study in the new academic year. • In August, the Ministry of the Interior banned activities by the Centre for Defenders of Human Rights (CDHR), run by Nobel Peace Prize Laureate Shirin Ebadi and other leading lawyers, stating that it did not have a permit. In September, the Ministry of the Interior said a permit would be issued "if changes were made to the [centre's] mission statement". • Abdolfattah Soltani, a lawyer and co-founder of the CDHR, was released on bail in March. He was later sentenced to five years' imprisonment for "disclosing confidential documents" and "propaganda against the system". The sentence was under appeal at the end of the year. • Prisoner of conscience Akbar Ganji, a journalist who implicated government officials in the murder of intellectuals and journalists in the 1990s, was released in March after completing his six-year prison sentence. Torture and cruel, inhuman anddegrading punishments Torture remained common in many prisons and detention centres, particularly in the investigative stage of pre-trial detention when detainees are denied access to a lawyer for indefinite periods. At least seven people reportedly died in custody, some in circumstances where torture, ill-treatment or denial of medical care may have been contributory factors. • Political prisoners Akbar Mohammadi and Valiollah Feyz Mahdavi died in July and September respectively after going on hunger strike to protest at their continued detention. • Fourteen-year-old Mohammad Reza Evezpoor, an Iranian Azerbaijani, was arrested in April after writing "I am a Turk" on a wall. He was reportedly tortured during his three days in detention, including by being suspended by his feet for 24 hours and denied food and water. He was beaten again when rearrested in September. At least two amputations were carried out and one person was sentenced to eye-gouging. Flogging remained a common punishment. • Leyla Mafi received a flogging of 99 lashes in February before being released from prison into a women's rehabilitation centre. Forced into prostitution as an eight-year-old and raped repeatedly, she was arrested in early 2004 and charged with "acts contrary to chastity" for which she was sentenced to flogging followed by death. Following international pressure, her death sentence was overturned. ImpunityVictims of human rights violations and their families continued to lack redress. • A re-examination, ordered in 2001, of the cases of Ministry of Intelligence officials accused of the 1998 "serial murders", remained incomplete. Nasser Zarafshan, lawyer for the families of some of the victims, continued to serve a five-year prison sentence following his conviction on politically motivated charges. Death penaltyAt least 177 people were executed in 2006, including one minor and at least three others who were under 18 at the time of the alleged offence. Death sentences were imposed for a variety of crimes including drug smuggling, armed robbery, murder, political violence and sexual offences. Following domestic and international protests, the death sentences of some women and of some prisoners aged under 18 at the time of the alleged offence were suspended or lifted; some were sentenced to death again after a retrial. Two people were reportedly stoned to death despite a moratorium on stoning announced by the judiciary in 2002. Others remained under sentence of stoning to death. In September, Iranian human rights defenders launched a campaign to save nine women and two men sentenced to death by stoning and to abolish stoning in law. By the end of the year the stoning sentences of at least three of the 11 had been quashed. Freedom of expression and associationFreedom of expression and association was increasingly curtailed. Internet access was increasingly restricted and monitored. Journalists and webloggers were detained and sentenced to prison or flogging and at least 11 newspapers were closed down. Relatives of detainees or of those sought by the authorities remained at risk of harassment or intimidation. Independent trade unionists faced reprisals and some academics, such as Ramin Jahanbegloo, were detained or dismissed from their posts. • Up to 1,000 members of the independent, but banned, Sherkat-e Vahed Bus Company Union were arrested in January after striking to demand recognition of their union and to protest at the detention of the union's head Mansour Ossanlu. All were later released, but dozens were still forbidden from returning to their jobs at the end of the year. Mansour Ossanlu was released on bail in August after being held for over seven months in connection with his trade union activities, but was redetained for one month in November, reportedly after attending meetings organized by the International Labour Organization. Women's rightsDemonstrations in Tehran in March and June demanding an end to discrimination in law against women were broken up harshly by the security forces. Some protesters were injured. • Former Majles deputy Sayed Ali Akbar Mousavi-Kho'ini was arrested at the June demonstration and held for over four months before his release on bail in October. He reported that he had been tortured in detention. In August, women's rights activists launched a campaign to gather a million signatures to a petition demanding equal rights for women. AI country reports/visitsReports• Iran: Human rights defender at risk ? appeal case: Abdolfattah Soltani (AI Index: MDE 13/009/2006) • Iran: New government fails to address dire human rights situation (AI Index: MDE 13/010/2006) • Iran: Defending minority rights ? the Ahwazi Arabs (AI Index: MDE 13/056/2006 http://report2007.amnesty.org/eng/Regions/Middle-East-and-North-Africa/Iran Death Sentences on child in Iran |
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 Real Player version |
Amnesty International (AI) is calling on the Iranian authorities to take immediate steps to end the shameful practice of executing child offenders (those convicted of crimes committed before the age of 18).
According to the report Iran: The last executioner of children, Iran has executed more child offenders than any other country in the world since 1990.
As a state party to the International Covenant on Civil and Political Rights (ICCPR) and the Convention on the Rights of the Child, Iran has committed not to execute anyone for an offence committed when they were under the age of 18.
Officials from the Iranian Government and the judiciary have repeatedly stated that Iran does not execute children. However, the facts tell a different story.
The report states that 24 child offenders have been executed in Iran since 1990, 11 of whom were under 18 at the time of their execution. In most cases, the authorities waited until child offenders turned 18 before executing them. It is not clear whether the authorities understand that such executions still violate Iran's international obligation not to execute child offenders under the ICCPR.
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AI is aware of 71 child offenders who are currently under sentence of death in Iran. However, the lack of information available on the death penalty in the country means this number may only be a fraction of the total.
Campaigning against the death penalty both inside and outside Iran can make -- and has made -- a difference. In some cases, death sentences have been overturned and the person has been released. In many more, stays of execution have been won.
Campaigns have also prompted the Iranian authorities to publicly comment on cases, initiate reviews of cases, order retrials and even grant pardons or amnesties.
Human rights defenders in Iran stress that international publicity and pressure in support of local efforts can help bring about change in the country. AI believes that campaigning can save lives and will eventually persuade the Iranian authorities to end the illegal execution of child offenders and bring their legal practices into line with their obligations under international law.
AI opposes the death penalty for anyone, regardless of their age and the nature of the crime or the character of the condemned. Every execution is an affront to human rights and an act of premeditated cruelty that denies the right to life as enshrined in the Universal Declaration of Human Rights.
AI's report calls for the abolition of the death penalty for child offenders in Iran. The Head of the Judiciary should immediately implement a moratorium on the execution of child offenders until such changes can be made law.
The death sentences of the 71 child offenders documented in AI’s report, and any other child offenders on death row in Iran, must be commuted.
Ending executions of child offenders in Iran, while a major objective in itself, is just one step on the road to total abolition -- but a vitally important step that should be taken without delay.
For more information, see:
Iran: End child executions (Press Release, 27 June 2007) (in Persian)
Iran: The last executioner of children (Report, 27 June 2007)
Read the report in Persian (PDF, 51 pages, 495kb)
Modstand mod indblanding, og krig mod Iran
Iranian NGOs express opposition to sanctions, military intervention and foreign interference in Iran
CASMII Press Release
28 June 2007
Leading Iranian NGOs express opposition to sanctions, military intervention and foreign interference in Iran.
On the 20th anniversary of the chemical bombing of the Kurdish city of Sardasht in western Iran, a crime committed by the puppet Iraqi regime of Saddam Hussain and with full provision, support and acquiescence of Western governments, the Campaign Against Sanctions and Military Intervention in Iran (CASMII), commemorates the forgotten victims of this crime who are still suffering the consequences of the effects of mustard gas, by launching a joint statement with Iranian NGOs: "The Society for Chemical Weapons Victims Support" (SCWVS) and "The Organisation for Defence of Victims of Violence" (ODVV), to express their opposition to sanctions, military intervention and foreign interference in Iran.
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The joint petition highlights the catastrophic consequences of the Iraqi imposed war on Iran in the 1980s, the tragic impact of over a decade long Security Council sanctions on the Iraqi population, as a prelude to the invasion of 2003, and finally the US/UK illegal invasion and ongoing brutal occupation of Iraq.
Based on the experiences of all the above, the joint petition voices urgent concern about the "dire and irreparable human consequences" on Iranian people of military intervention and sanctions. It states that "Sanctions or military intervention in Iran will serve to strike a massive blow to the nascent civil society in Iran" and "will put to waste all attempts at building an indigenous internal democracy and the promotion of human rights. This will reverse for years, or even decades, the domestic process of reforms".
The joint petition demands an end to foreign intervention, sanctions and threats of military intervention against Iran and urges the United States and its allies to end their policy of threats and confrontation with Iran and instead enter "direct dialogue without precondition". It further calls on the Islamic Republic of Iran to create the grounds for a stronger and greater unity of the people of Iran in the face of foreign pressures and threats by paying more attention to the observation of human rights.
The Society for chemical Weapons victims Support (SCWVS) provides medical, social, legal and cultural support to more than 50,000 Iranian survivors of chemical weapons, who are still suffering from the long term effects of exposure. SCWVS aims to improve the victims' quality of life as well as that of their family members.
The Organization for Defending Victims of Violence (ODDV) works in the area of human rights and humanitarian activities. As well as educational courses and seminars to promote a culture of non-violence, it has established the Rehabilitation Institute for Victims of Social Violence and the Disabled which provides psychological, legal, physical rehabilitation and financial support for victims of violence.
In circumstances where Iran's survival and sovereignty is at stake, CASMII calls upon other Iranian NGOs to lend their voice to this cry of opposition to sanctions and military intervention against Iran by signing this or similar petitions.
To view the petition please visit http://www.campaigniran.org/casmii/index.php?q=node/2513 or contact CASMII for more details.
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This press release is also available in Persian [PDF]
Darioush Khaledie
Darioush Khaledi's Persepolis-Inspired Winery
Source: PARSA Community Foundation
Famous for its idyllic vineyards dotted with French chateaus and Italian villas, Napa Valley is the last place one would expect to see a replica of Persepolis, the ancient and dazzling palace of the Persian Empire. Yet Darioush Khaledi has built just that, bursting into the winemaking scene with Darioush Winery, a homage to the winemaking legacy of Persia.
Darioush Khaledi
Already a successful businessman and prominent community member, Khaledi’s newest venture is one of his many successes in living the American dream. A multifaceted individual, he has been shaped as much by his experiences as he has by his aspirations.
As a young boy growing up in Shiraz with a father who made wine as a hobby, Khaledi would watch and often sneak sips of wine from the barrel. Though his fascination with winemaking never waned, he went on to study civil engineering. After receiving his MA from Polytechnic University in Tehran in 1968, he entered a career in construction. In 1976, he immigrated to Los Angeles with his family. With only limited English skills and no prior experience working in the United States, Khaledi embarked on what has now become a familiar immigrant journey: he became an entrepreneur. He established Top Valu, one of the largest independent grocery store chains in Southern California. From that humble beginning, Khaledi is now Chairman and CEO of K.V. Mart Company, a chain of 23 markets with over $275 million in sales and 1,500 employees. A remarkable achievement in itself, but for Khaledi, he was just getting started.
Khaledi’s interest in winemaking continued to grow, and after several inspiring trips to Bordeaux, he founded Darioush Winery in 1997. The winery has been a resounding success, producing top rated wines and drawing large crowds who sip wine with the columns of Persepolis as a backdrop. Like many of the Napa Valley pioneers who built wineries as tributes to their homelands, he designed the winery after the awe-inspiring architecture of Persepolis, described by the great American architectural historian Arthur Pope as “a world of overwhelming splendor”. After six years of planning and construction, it opened in August 2004. Khaledi says that the design of the winery “allows us to shape how the world views Persians. We like to share a bit of our history and proud heritage with people who are unfamiliar with our culture. We try to create a warm atmosphere with great Persian hospitality so that our guests can enjoy themselves to the fullest. What better way to teach them about Iran than through good wine and a welcoming environment?”
The winery is home to cultural events and Persian dances, music and arts are often featured. “We love to show off our sophisticated and rich traditions to an eager audience. We celebrate big events like Mehregan and Norooz,” says Khaledi. “Our Persian visitors are so touched. They take my hand and they say, ‘Thank you for bringing our home here.’”
Beyond promoting ancient values of hospitality and kindness to neighbors, Khaledi has engaged in several hands-on community building activities over the years, his philanthropic endeavors spanning both Northern and Southern California. In 1982, he co-founded the Iranian-American Republican Party in an effort to encourage the nascent immigrant community to become involved in local politics. Khaledi served on the Board of Visitors of Pepperdine University’s Graziadio School of Business and Management and has also been instrumental in raising funds for computers and school equipment for underprivileged children in inner-city LA. Khaledi continues his service today by partnering with other winemakers to raise funds for Clinic Ole, a medical clinic for migrant farm workers without insurance, the only nonprofit of its kind in Napa County. Darioush Winery will also be generously donating wine to PARSA’s first annual fundraising gala this October.
From wine tasting in his youth to winemaking in his golden years, Khaledi has come full circle. “When you want something badly enough, the whole universe conspires in helping you achieve it,” says Khaledi. His determination inspires an entire generation of fellow immigrants to take care of their own and invest in the larger community.
Visit: Darioush Winery: www.darioush.com
Darioush Winery photos by Ali Moayedian
Dr.Abbas Kangi
Iranian geologist discovers mud volcano phenomenon on Mars
TEHRAN, Jun. 27 (ISNA)-Iranian geologist and university professor has successfully discovered mud volcano phenomenon on the planet Mars. The results of this discovery, which according to Dr. Abbas Kangi may be the first in their kind, have been published in an article in a journal related to the International Academy of Astronauticsin, Acta Astronautica.
Dr. Abbas Kangi
Proving this discovery can lead to evidence of fossilized life on the surface of the red planet, Mars.
"In my research and through the pictures taken by NASA's satellite, Mars Express, I was successful in discovering this phenomenon," Dr. Kangi in an interview with ISNA explained.
"In the vicinity of this volcano cone, most of the lava is covered with a thick layer of loose sediments (probably clay). The presence of such sediments at the base of the volcano cone has led to the formation of several major landslides. Moreover, liquid water flow on the volcano cone has created a myriad of radial channels. The formation of such structures on the cone of a volcano is only plausible as a result of eruption of a mud volcano from its crater. Besides, the constant discharge of mud-like materials as well as hot water from the volcano paves the way for the growth and evolution of hydrothermal organisms," he added.
Billeder fra Iran(fisk,solur,mine arbejder,natur fenomen,børn mod smøger, politi brutalitet)
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Mehrnoush Solouki bliver holdt tilbage i Iran
Reporters Without Borders has written twice to the French foreign ministry about the Iranian government's refusal to allow Mehrnoushe Solouki, a documentary filmmaker with French and Iranian dual nationality, to leave Iran.
Mehrnoushe Solouki
"Solouki is in a very difficult situation," the press freedom organisation said. "The Iranian authorities are saying nothing. While no charges were brought against her after she spent a month in detention, the Tehran prosecutor's office is awaiting a green light from the intelligence ministry to allow her to leave the country."
Reporters Without Borders added: "Her family had to mortgage their home to pay the large amount of bail demanded for her release. This is just one more source of pressure on the young filmmaker, along with the many summonses for questioning that she has received since being set free."
Reached by telephone, Solouki told Reporters Without Borders she did not understand the Iranian authorities' silence. "Why am I still being held in Iran?" she asked. "Didn't I have the consent and politically sacrosanct authorisations of Iranian officials to come to Iran? To spend time here and to film? Have I broken any rule, any of the rules laid down by the Islamic Republic? After an investigation, the Iranian judicial authorities concluded that I had not."
Solouki added: "So why I am still being held in Iran? Am I guilty because I have French citizenship? Because I resided in Canada? Because I am an independent filmmaker? The interior ministry's silence does not bode well."
Solouki went to Iran in December 2006 to make a documentary about the events that followed the 1988 cease-fire between Iraq and Iran. She was arrested on 17 February and was held in Evin prison. She was finally released on 19 March after payment of 100 million toumen (80,000 euros) in bail. Her French passport was returned to her after the French embassy intervened. But the Iranian authorities are still holding on to all her notes and a portable hard drive that contains 70 per cent of the film she shot.
Parnaz Azima, a journalist with Iranian and American dual nationality who works for Radio Free Europe in the Czech Republic, is also currently barred from leaving Iran. She was accused of "propaganda against the Islamic Republic" and working for a "counter-revolutionary" radio station after she travelled to Iran in January to see her ailing mother. She has avoided imprisonment by paying the equivalent of 411,000 euros in bail but the authorities are holding on to her passport and she must remain in Iran until her trial takes place.
Reporters Without Borders defends imprisoned journalists and press freedom throughout the world. It has nine national sections (Austria, Belgium, Canada, France, Germany, Italy, Spain, Sweden and Switzerland). It has representatives in Bangkok, London, New York, Tokyo and Washington. And it has more than 120 correspondents worldwide.
Related Web Site: Free Solouki
Kilde: Payvand
Free Haleh Esfandiari,Kian Tabakhsh,og ali Shakeri
Turning research into action for a safer world
http://www.socsci.uci.edu/~cpb/Free%20Ali%20Shakeri.html
FREE ALI SHAKERI
http://www.google.dk/search?hl=da&q=Ali+Shakeri&btnG=Google-s%C3%B8gning&meta=
Free Ali Shakeri Now
http://www.petitiononline.com/am4f5678/petition.html
From Wikipedia, the free encyclopedia:
http://en.wikipedia.org/wiki/Kian_Tajbakhsh
http://www.google.dk/search?hl=da&q=Kian+tajbakhsh&btnG=S%C3%B8g&meta=
Petition:
http://www.freekian.org/petition/
Statements of Support
- American Iranian Council
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- Public Health Leaders' Letter
- Reporters Without Borders
- Scholars at Risk
- Social Research
- Social Science Research Council
- The New School
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From Wikipedia, the free encyclopedia:
http://en.wikipedia.org/wiki/Haleh_Esfandiari
Woodrow Wilson International Center for Scholars
http://www.google.dk/search?hl=da&q=Ali+Shakeri&btnG=Google-s%C3%B8gning&meta=
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- AAUP
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Om Rumi
UN commemorates Rumi in collaboration with Iran, Afghanistan and Turkey
TEHRAN, Jun.29 (ISNA)-The United Nations, in honor of the 800th birth anniversary of the classic Persian poet and mystic Rumi hosted a commemoration day in cooperation with Iran, Afghanistan and Turkey.
UN secretary general Ban Ki-moon and General Committee president Haya Rashed Al Khalifa were also present at the ceremony.
Panel discussion on Rumi's life and works was also a part of the event.
Ban KI-moon said the principles of Rumi such as tolerance, understanding, compassion and patience were guide to him and that Rumi led a life based on his philosophy.
Also verses by Rumi were read in Persian and English by Iranian representatives at the UN and a Turkish artist perform a special Sama ceremony.
Mawlana Jalal-ad-Din Muhammad Rumi known to the English-speaking world simply as Rumi was a 13th century Persian Muslim poet, theologian and mystic.
Rumi was born in Balkh (in present-day Afghanistan, then a city of Greater Khorasan in Persia) and died in Konya (in present-day Turkey). Rumi's importance is considered to transcend national and ethnic borders. Throughout the centuries he has had a significant influence on Persian as well as Urdu and Turkish literatures. His poems are widely read in the Persian speaking countries of Iran, Afghanistan and Tajikistan and have been widely translated into many of the world's languages in various formats.
After Rumi's death, his followers founded the Mevlev Order, better known as the "Whirling Dervishes," who believe in performing their
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Rumi’s poetry is timeless: UN Secretary-General
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| TEHRAN, June 30 (MNA) -- UN Secretary-General Ban Ki-moon believes that by understanding and putting into practice the teachings of the poet Molana Rumi the work of the United Nations alliance of civilizations will ultimately be successful. | |
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Following is the text of remarks by the UN secretary-general delivered at the commemoration ceremony of the Persian philosopher and poet Molana Rumi in New York on June 26:
“I am delighted to join all of you today for this very special commemoration. Let me welcome the distinguished scholars and artists who have traveled long distances for this event. Let me also thank their Excellencies, the Permanent Representatives of Afghanistan, Iran and Turkey for hosting this gathering at the United Nations.
“I must admit that I have been a bit unsure of where to begin. Many of you are dedicated disciples of Molana Rumi. Others have just participated in a panel discussion on the significance of his poetry led by leading academics. For such scholars to be followed by a mere student of Rumi is a tall task, even for a Secretary-General!
“Of course, just by looking around this hall, I can claim confidently that, eight centuries after his birth, Molana Rumi lives on. This event is a wonderful opportunity to reaffirm our devotion to his humanist philosophy and to highlight the principles of tolerance, understanding and compassion, which suffuse his compositions.”
He continued, “As Secretary-General of the United Nations, I hope to carry out my duties cheerfully and with humility, just as our moderator suggested. I know this is a big task, but I would like to accomplish it with the same tolerance, understanding and compassion that Rumi teaches.
“Rumi’s poetry is timeless. But its celebration at the United Nations is extremely timely. Events of recent years have created a growing gulf between communities and nations. They have led to a worrying rise in intolerance and cross-cultural tensions. Reversing these trends has become vital to long-term peace and stability in our world.”
Ban Ki-moon added, “These goals demand that every one of us look beyond our narrow short-term self-interests. As Rumi teaches, we must be mindful of the people around us, and love them as human beings and God’s creatures. In doing so, we should all recognize our essential interdependence and place the well-being of our communities and of all humanity on par with our own interests.
“This commemoration draws attention to this urgent need in a most engaging fashion. Indeed, by bringing together people of diverse backgrounds to celebrate Rumi’s universal philosophy, today’s gathering contributes to the UN’s own efforts to promote a culture of peace through the Alliance of Civilizations. The successor to our earlier Dialogue among Civilizations process, this initiative responds to the clear need for action by the international community to bridge divides and promotes understanding. The Alliance has identified several priority areas for action and is developing a strategy to promote better understanding between the world of politics and religion. Commemorations like this one can help inspire and motivate its important work and ensure the project’s ultimate success,” he concluded.
Later, Professor James Morris, Prof. Mahmut Erol Kilinc from Turkey, the first Culture Minister of Turkey Professor Talat Sait Hamlan, Chairman of George Washington University’s Islamic Institute Professor Hossein Nasr and Professor Waliahmedi from the University of California participated in the panel discussion.
Prof. Hossein Nasr made a speech and referred to the fact that Rumi was born in Iran.
He explained the reasons for the present popularity of Rumi’s works, which were written 800 years ago, and introduced and reviewed various dimensions of his philosophy.
Prof. Nasr referred to the theory of inner attachment of Rumi to the world, and called him the exponent of humanistic thoughts.
In the section arranged by Iran’s Permanent Representative Office at the UN, a poem by Rumi was read in Persian and afterwards in English.
Afghanistan’s permanent representative to the UN noted that he was pleased that his country had been able to collaborate with Iran and Turkey on arranging the event. He added that Rumi’s philosophy is included in the Universal Declaration of Human Rights.
The part of the program arranged by Turkey included a performance of a sama by whirling dervishes. |
Billeder fra Iran( kartofler,tea,korn,blomstre.....høst)
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| جمع آوري گل محمدي در باغ گل | |||
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| برداشت برگ سبز چاي در استان گيلان | |||
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| مزرعه گندم | |||
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| كودكان هنگام كار در برداشت سيب زميني | |||
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Et tjek af havegrill
Grillkylling i flammer
I den ene ende kom der den lækreste saftige helstegte grillkylling med sprødt skind ud, mens flammerne stod op fra den anden, som var brændt udenpå og helt rå indeni.
Derfor blev der ofret store mængder af pølser og kylling, da Politiken Tjek's smagspanel gik ombord i afprøvningen af ni havegrill til priser fra 199,95 til 11.995 kroner.
Men trekket viser også, at nogle elementære egenskaber skal til for at sikre et vellykket resultat, og det udelukker grillen på tjekkets dumpe-plads, Silo A4.
Ildebrand
Forsøget på at stege en hel kylling på den fancy udseende designergrill endte i en mindre katastrofe.
Der er næsten ingen mulighed for at fordele varmen fornuftigt, og da forsøget til sidst endte med, at der gik ild i det opsamlede kyllingefedt, blev Silo A4 afskrevet som et seriøst bud på en vellykket grillaften i haven.
Silo A4 egner sig udelukkede til grillning af grillspyd.
Kugle eller flade
For resten af de tjekkede grills vedkommende må det være en smagssag, om man for eksempel er til kuglegrill eller de mere traditionelle fladegrill, der steger kødet på en side af gangen.
Resultaterne viste sig i begge tilfælde at være glimrende med en tendens til lidt mere grillsmag i fladegrillene men til gengæld en mere saftig oplevelse af resultaterne i kuglegrillene.
Dog var der klar forskel på resultaterne hos de to umiddelbare konkurrenter blandt kuglegrillene, Weber-grillen og efterligningen fra Coop, Gastro, der koster en niendedel af Webers pris på næsten 1800 kroner.
Kogt kylling
To faktorer var afgørende for det noget ringere resultat i Gastro'en, hvor kyllingen kom ud næsten uden farve og med lidt for meget kogt kylling over sig: Vi var lidt for karrige med mængden af kul, for det første.
Men for det andet er Gastro'en også en del mindre end Weber'en.
»Det betyder, at det er vanskeligt at få placeret tilstrækkeligt med kul ude langs siderne i grillen for at undgå, at saften drypper direkte ned i gløderne,« siger vores grillekspert, Martin Olsen, der har mange års erfaring i havegastronomi.
Skrøbelig konstruktion
Men er man klar over Gastroens begrænsning, inden man starter - og kan man finde sig i en noget mere skrøbelig konstruktion og en noget besværligere indstilling af blandt andet trækhullet i bunden, er der ingen grund til dårlige grillresultater fra den billige efterligning af Weber'en.
Weber'en er altså bedre, må vi konstatere. Men:
»Det er egentlig utroligt, at Weber endnu ikke har fundet ud af at sætte et termometer i låget,« siger vores grillekspert, Martin Olsen.
Fladegrill giver mest grillsmag
Der er grundlæggende to forskellige grilltyper, kuglegrillen og fladegrillen. I den første grilles maden i et lukket rum og får varme fra alle sider, mens fladegrilen kun giver varme nedefra.
For at give fladegrillen en fair chance blev en kylling flækket og stegt på begge sider. Bålgrill 800 viste sig at klare opgaven overraskende godt. Kyllingen blev ikke tør men var dog noget fastere i kødet end de kyllinger, der havde lunet sig i kuglegrillene.
Til gengæld var de fleste smagsdommere enige om, at kyllingen fra Bålgrill 800 havde mest grillsmag.
Ikke alle fladegrillene blev tjekket med en kylling men er i stedet vurderet på, om de kan indstille afstand til gløderne, og om man kan regulere varmen ved at skubbe rundt med gløderne.
Køkkenet i haven
Grilltjekkets anden outsider er den hundedyre gasgrill Broil King Sovereign. Med sådan en fætter i haven er der ganske enkelt tale om at flytte komfuret ud på græsplænen.
Resultaterne var ganske glimrende, men smagsdommerne understreger, at resultatet mangler grillsmag. Nogle savnede det, for andre var det ligegyldigt.
Irriterende detaljer
Og den batteridrevne motor, der skulle dreje spiddet rundt, opgav ævred efter nogle minutters kørsel. Heller ikke godt nok.
Tjek resultaterne ved at klikke på hvert enkelt produkt eller klik på "se stort skema" for at få overblikket.
Se også: Gode alternativer til engangsgrill
Produkt
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2790 | |
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11995 | |
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199,95 | |
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6995 | |
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985 | |
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1495 |
Execution af a teenage girl in Iran
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Execution af a teenage girl in Iran from BBC new
Kilde:
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is devided to 5 pieces in row beside the execution of 16 years old Atefe also contains the real video shots of govermental punishment in Iran attributed to Islam. (more)
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Please check piece01 fro detail.
34 ratings |
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Please check piece01 fro detail.
35 ratings |
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Please check piece01 fro detail.
21 ratings |
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Check pieces 01 please.
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