Monthly Archives: March 2012
I would like to dedicate this post to some one who has helped me through all this he helped make this rainbow come out to the light for you to see for this i appreciate everything that you do, Very helpful and thoughtful too. From the beginning, you’ve been there for me, I want to tell you “Thank you,” but it doesn’t seem enough words don’t seem sufficient, everything you do, You’re a wonderful person, you always amaze. Wish to say thank you, deep in my heart, For so many lives, you’re a big part.
they say all the flowers of tomorrow are in the seeds of today. and rainbows come after the rain, Stand for something or you’ll fall for anything.form this Magazine i like to thank also friends and and all the that were Involved we did bye there comments that i have taking to help make this better we will get better the future start today i hope to rise to all your Expectations and your Aspirations thank you all
i believe in the power of words A careless word may kindle a strife, A cruel word may wreck a life, A timely word may level stress, A lovely word may heal and bless.
It is not enough to have a dream unless I am
willing to pursue it.
It is not enough to know what is right unless I am
strong enough to do it.
It is not enough to join the crowd, to be acknowledged and accepted, I must be true to my ideals, even if am
left out and rejected.
It is not enough to learn the truth unless I also learn to live it.
It is not enough to reach for love unless I care enough to give it.
so what i like to say to all LGBT that you are valuable, you are unique, you have much to give, yo not be afraid to give it, you are free to choose you are limited only by your fears, let your dreams take over. fly and soar into life the world is waiting for you.
“”A poetry that is at once sensual and cerebral, anarchic and self contained” —Marilyn Hacker, American poet
t“A complex poetry, sometimes ferocious, sometimes tender, always moving”.—David Harsent, British poet
“An exceptional poetic voice that renders the transformations of freedom’s writing”. —Enrique Hernández De Jesús, Venezuelan poet and artist “A breathtaking poetry, that goes to the extreme” —Tahar Ben Jelloun, Moroccan poet and novelist
“A sumptuous and alluring voice, carefully drawing the reader in, before unveiling soulful insight and wisdom”—Jeffrey Levine, American publisher
“A poet who tumbles down all stereotyped images of the Arab woman”—Valentina Colombo, Italian orientalist
In addition to being the founder and editor-in-chief of JASAD magazine, Joumana Haddad is head of the Cultural page in prestigious “An Nahar” newspaper, as well as the Administrator of the IPAF literary prize (the “Arab Booker”).
She has already published several poetry collections, widely acclaimed by critics. Her books have been translated to many languages and published abroad.
She interviewed many international writers, such as Umberto Eco, Paul Auster, Jose Saramago, Doris Lessing, Peter Handke, Elfriede Jelinek, and others.
Speaking seven languages, she has also published several works of translation, and is currently preparing a PHD in languages at the Sorbonne University (Paris 3) under the supervision of Dr Jean Patrick Guillaume.
She has been awarded the Arab Press Prize in 2006.
Joumana Haddad is member of the Book and Reading committee in the Lebanese Ministry of Culture, she is also a collage artist.
Bibliography in Arabic
- Invitation to a secret feast, poetry, (2008)
- Two hands to the abyss, poetry, (2000)
- I did not sin enough, selected poems, (2003)
- Lilith’s Return, poetry, (2004)
- The panther hidden at the base of her shoulders, selected poems, (2006)
- In the company of the fire thieves, Conversations with international writers, (2006)
- Death will come and it will have your eyes, Anthology of 150 poets who committed suicide, (2007)
- Bad habits, selected poems, (2007)
- Mirrors of the passers by, poetry, (2008)
- Geology of the I, poetry, (2012)
Bibliography and translations of her books in English
- Invitation to a Secret Feast, poetry, 2008, Tupelo Press, Vermont, USA.
- Madinah, city stories from the Middle East, anthology, 2008, “Comma Press”, Manchester, UK.
- I Killed Scheherazade, Essay, 2010, “Saqi Books”, London, UK The book has been translated to French, Italian, Spanish, Danish, Portuguese, German, Dutch, Croatian, Norwegian, Romanian and Arabic.
Bibliography in Italian
- Le sette vite di Luca, Children’s literature, 2011, Mondadori Junior, Milan, Italy.
Bibliography in Spanish
- Allí donde el río se incendia, Antología poética, 2005, Ediciones De Aquí, Málaga, Espana, 2006, Fundación Editorial El Perro y la Rana, Caracas, Venezuela.
Bibliography in French
- Le temps d’un rêve, Poésie, (1995)
- Les amants ne devraient porter que des mocassins, littérature érotique, 2010, Editions Humus.
Translations into other languages
- Damit ich abreisen kann, 2005, Lisan Verlag, Basel, Switzerland.
- Cuando me hice fruta, 2006, Monte Ávila Editores, Caracas, Venezuela.
- El retorno de Lilith, 2007, Editorial Praxis, Mexico, Mexico/ 2010, Diputacion Provincial de Malaga, Mar Remoto, Spain.
- Le retour de Lilith, 2007, Editions L’Inventaire, Paris, France/ 2011, Editions Actes Sud, Paris, France.
- Liliths Wiederkehr, 2008, Verlag Hans Schiler, Berlin, Germany.
- Adrenalina, 2009, “Edizioni del Leone”, Venice, Italy.
- Il ritorno di Lilith, 2010, “Edizioni l’Asino d’Oro”, Rome, Italy.
- Lilits återkomst, 2010, Bokförlaget Tranan, Stockholm, Sweden.
- Espejos de las fugaces, 2010, “Vaso Roto ediciones”, Mexico.
- Miroirs des passantes dans le songe, 2010, « Al Dante », Paris, France.
- Las siete vidas de Luca, Literatura infantil, 2011, Vaso Roto, México, México.
- Los amantes deberían llevar solo mocasines, Literatura erótica, 2011, Vaso Roto, México, México.
JASAD, (Body in Arabic) is quarterly cultural magazine, unprecedented in the Arabic region and language, specialized in the Body is arts, sciences and literatures. Founded in 2008, its first issue appeared in December of that same year.
German poet Novalis once wrote that the only real temple in this world is the human body. In fact, JASAD aims to reflect the body in all its representations, symbols and projections in our culture, time and societies, and hopes, by doing so, to contribute in breaking the obscurantist taboos (just like the broken handcuff in its logo wishes to convey), and in providing writers, researchers and artists with the freedom that they rightfully deserve.
JASAD is published in Beirut – Lebanon, in Arabic language, and distributed to readers worldwide through bookshops and/or by rapid courier via a yearly subscription system. The magazine is accepting subscriptions since November 1st 200
I Killed Scheherazade
In this provocative book Joumana Haddad uses the format of the political pamphlet to describe the liberating impact of literature on her life. She tells of reading the Marquis de Sade at twelve, of her metamorphosis into an award-winning poet, and reflects upon how this has shaped her as an Arab woman, as a writer and as a magazine editor. Joumana challenges prevalent notions of identity and womanhood in the Middle East and speaks of how she came to create the Arab world’s first erotic literary magazine, Jasad (Body), that has earned her both admiration and censure. Fiery and candid, I Killed Scheherazade is a provocative exploration of what it means to be an ‘Arab woman’ today.
A very courageous and illuminating book about women in the Arab world. It opens our eyes, destroys our prejudices and is very entertaining.’ Mario Vargas Llosa ‘Sometimes, a revolution erupts when one person says, That – that is not me.A” Joumana Haddad is a revolutionary, this book is the manifesto. Read it or be left behind.’ Rabih Alameddine Joumana Haddad breaks down the rigid taboo of the Silent Absent Woman. Scheherazade has to die to be able to speak her true self, to tell her own story: that is, to become a human being. Elfriede Jelinek, winner of the Nobel Prize in Literature, 2004 Joumana – lifts the veil on the hypocrisy of Arab society and confronts all those people who fear desire, the joy of desire and the celebration of desire – Literature is not a quiet river, nor is it a lake of peace or a serene mirror. It is often a storm that breaks the rules of decorum, disturbs the forest of words and forces us to come face to face with our weaknesses and illusions. Joumana Haddad is a poet who inhabits the storm. Tahar Ben Jalloun ‘One of the most intelligent, talented and courageous young Arab poets and intellectuals today’ Mahmoud Darwish ‘The Carrie Bradshaw of Beirut’ Sunday Telegraph ‘Provocative and sensual’ Huffington Post ‘Beirut’s body language pioneer’ Washington Post
Excellence of taste in fine arts and humanities, also known as high cultureAn integrated pattern of human knowledge, belief, and behavior that depends upon the capacity for symbolic thought and social learning The set of shared attitudes, values, goals, and practices that characterizes an institution, organization, or group.
Culture is a powerful human tool for survival, but it is a fragile phenomenon. It is constantly changing and easily lost because it exists only in our minds. Our written languages, governments, buildings, and other man-made things are merely the products of culture. They are not culture in themselves. For this reason, archaeologists can not dig up culture directly in their excavations. The broken pots and other artifacts of ancient people that they uncover are only material remains that reflect cultural patterns–they are things that were made and used through cultural knowledge and skills.
LGBT culture is a culture shared by lesbian, gay, bisexual, transgender, and queer (LGBTQ) people. It is sometimes also referred to as Queer culture. The term gay culture, though not synonymous, is sometimes also used though this may also apply specifically to a culture of homosexual men. LGBT culture varies widely by geography and the identity of the participants. Elements often identified as being common to cultures of gays, lesbians, bisexuals, and transgendered people include:
- The work of famous gay, lesbian, bisexual and transgenderedpeople. This may include:
- Present-day LGBT artists and political figures;
- Historical figures who have been identified as LGBT. It has often been questioned whether it is appropriate to identify historical figures using modern terms for sexual identity (see History of sexuality). However, many LGBT people feel a kinship towards these people and their work, especially to the extent that it deals with same-sex attraction or gender identity. This is evidenced by websites such as VictoryFund.org which are dedicated to supporting homosexual politicians.
Arabic literature LGBT culture
Abū Nuwās, of mixed Arab and Persian heritage, studied in Basra and al-Kūfah, first under the poet Wālibah ibn al-Ḥubāb, later under Khalaf al-Aḥmar. He also studied the Qurʾān (Islāmic sacred scripture), Ḥadīth (traditions relating to the life and utterances of the Prophet), and grammar and is said to have spent a year with the Bedouins in the desert to acquire their traditional purity of language.
Abū Nuwās, also spelled Abū Nuʾās, in full Abū Nuwās Al-ḥasan Ibn Hāniʾ Al-ḥakamī (born c. 747, –762, Ahvāz, Iran—died c. 813, –815, Baghdad), important poet of the early ʿAbbāsid period (750–835).
A Boy Is Worth More Than a Girl
For young boys, the girls I’ve left behind
And for old wine set clear water out of mind.
Far from the straight road, I took without conceit
The winding way of sin, because this horse
Has cut the reins without remorse,
And carried away the bridle and the bit.
Here I am, fallen for a faun,
A dandy who butchers Arabic.
His forehead, brilliant like a full moon,
Chases away the black night’s gloom.
He cares not for shirts of cotton
Nor for the Bedouin’s hair coat.
He sports a short tunic over his slender thighs
but his shirt is long of sleeve.
His feet are well-shod, and under his coat
You can glimpse rich brocade.
He takes off on campaign and rides to attack
casting arrows and javelins;
He hides the ardor of war, and his
Attitude under fire is magnanimous.
Comparing a young boy to a young girl, I am ignorant.
And yet, how can you mix up some bitch
Who goes in monthly heat
And drops a litter once a year
With him I see on the fly.
How I wish he would come
Return my greeting.
I reveal to him all my thoughts
Without fear of the imam, or of the muezin.
Abu Nuwas, Le Vin, le Vent, la Vie,
(tr. Vincent Mansour Monteil), Sindbad,
Paris, 1979, p. 91.
Abu Nuwas and the Wily Young Man
Abu Nuwas loved to reminisce. “When I was still young,” he told us one day, “I fell head over heels for a youth of Basrah, and I was possessed with burning desire to make love to him. One time I ran into him on the Mirbad, where the philosophers were wont to gather. I begged him to look with favor on my passion.”
“If that is truly your wish,” said he, “then first find us one of those foxy songstresses who’s skilled at her trade, and get her to receive me.” Just then a shapely young woman passed by, and he exclaimed, “There! That one is precisely the condition of our meeting. Are you up for it?” I jumped up and could not help putting my hand on the woman’s arm. Immediately she started to scream and call for help. Right away a crowd gathered, so that we were surrounded on all sides. Hands were raised to seize me. The youth in the mean time had edged away, and I could see him not far off, trying to hold in his laughter. I had to resort to all the treasures of my cunning to get out of that bind.
Retold after the French version of Ahmad al-Tifashi’s The Delights of Hearts, tr. Rene Khawam.
Abu Nuwas wrote about the way he lived. His chief topics were wine and pederasty. The Persian poets of a later era used wine in their poems only as a metaphorical symbol, but for Abu Nuwas the glories of debauchery and dissipation could never fully be expressed. He depicted with humorous realism his experiences in life, admitted his sins with remarkable frankness, and wrote that he would never repent although he recommended that others not follow his example. With ironic tones he composed a dirge for his own body wasting away from bad habits. He closed one poem by stating that he never expected his sins to be found out by God because he was too unimportant for God to take notice of his actions.
Abu Nuwas is considered one of the greats of classical Arabic literature. He influenced many later writers, to mention only Omar Khayyám, and Hafiz — both of them Persian poets. A hedonistic caricature of Abu Nuwas appears in several of the Thousand and One Nights tales. Among his best known poems are the ones ridiculing the “Olde Arabia” nostalgia for the life of the Bedouin, and enthusiastically praising the up-to-date life in Baghdad as a vivid contrast.
his freedom of expression especially on matters forbidden by Islamic norms continue to excite the animus of censors. While his works were freely in circulation until the early years of the twentieth century, in 1932 the first modern censored edition of his works appeared in Cairo. In 1976, a crater on the planet Mercury was named in honor of Abu Nuwas
Omar Khayyam‘s full name was Ghiyath al-Din Abu’l-Fath Umar ibn Ibrahim Al-Nisaburi al-Khayyami. A literal translation of the name al-Khayyami (or al-Khayyam) means ‘tent maker’ and this may have been the trade of Ibrahim his father. Khayyam played on the meaning of his own name when he wrote:-
Khayyam, who stitched the tents of science,
Has fallen in grief’s furnace and been suddenly burned,
The shears of Fate have cut the tent ropes of his life,
And the broker of Hope has sold him for nothing!
Omar Khayyam was best known in his time as a mathematician and astronomer. His theorems are still studied by mathematicians today. His poetry really only became widely read when Edward FitzGerald collected several quatrains (rubaiyat) attributed to Khayyam and translated them into English as the Rubaiyat of Omar Khayyam.
The common view in the of the Rubaiyat of Omar Khayyam is that it is a collection of sensual love poems. Although some scholars debate this question, many people assert that Omar Khayyam was a Sufi, as well as a poet and mathematician, and that his Rubaiyat can only be truly understood using the language of mystical metaphor.
For whatever Reason, however, Omar as before said, has never been popular in his own Country, and therefore has been but scantily transmitted abroad. The MSS. of his Poems, mutilated beyond the average Casualties of Oriental Transcription, are so rare in the East as scarce to have reacht Westward at all, in spite of all the acquisitions of Arms and Science.
There is no copy at the India House, none at the Bibliotheque Nationale of Paris. We know but of one in England: No. 140 of the Ouseley MSS. at the Bodleian, written at Shiraz, A.D. 1460. This contains but 158 Rubaiyat. One in the Asiatic Society’s Library at Calcutta (of which we have a Copy), contains (and yet incomplete) 516, though swelled to that by all kinds of Repetition and Corruption.
So Von Hammer speaks of his Copy as containing about 200, while Dr. Sprenger catalogues the Lucknow MS. at double that number.*5 The Scribes, too, of the Oxford and Calcutta MSS. seem to do their Work under a sort of Protest; each beginning with a Tetrastich (whether genuine or not), taken out of its alphabetical order; the Oxford with one of Apology; the Calcutta with one of Expostulation, supposed (says a Notice prefixed to the MS.) to have arisen from a Dream, in which Omar’s mother asked about his future fate. It may be rendered thus:
“O Thou who burn’st in Heart for those who burn
In Hell, whose fires thyself shall feed in turn,
How long be crying, ‘Mercy on them, God!’
Why, who art Thou to teach, and He to learn?”
The Bodleian Quatrain pleads Pantheism by way of Justification.
“If I myself upon a looser Creed
Have loosely strung the Jewel of Good deed,
Let this one thing for my Atonement plead:
That One for Two I never did misread.”
With regard to the present Translation. The original Rubaiyat (as, missing an Arabic Guttural, these Tetrastichs are more musically called) are independent Stanzas, consisting each of four Lines of equal, though varied, Prosody; sometimes all rhyming, but oftener (as here imitated) the third line a blank. Somewhat as in the Greek Alcaic, where the penultimate line seems to lift and suspend the Wave that falls over in the last. As usual with such kind of Oriental Verse, the Rubaiyat follow one another according to Alphabetic Rhyme – a strange succession of Grave and Gay. Those here selected are strung into something of an Eclogue, with perhaps a less than equal proportion of the “Drink and make-merry,” which (genuine or not) recurs over-frequently in the Original. Either way, the Result is sad enough: saddest perhaps when most ostentatiously merry: more apt to move Sorrow than Anger toward the old Tentmaker, who, after vainly endeavoring to unshackle his Steps from Destiny, and to catch some authentic Glimpse of TO-MORROW, fell back upon TO-DAY (which has outlasted so many To-morrows!) as the only Ground he had got to stand upon, however momentarily slipping from under his Feet.
Muhammad al-Nawaji bin Hasan
Muhammad al-Nawaji bin Hasan bin Ali bin Othman (1383?-1455), the fourteenth century Egyptian poet and mystic, was also known as Shams al-Din, “Sun of Religion.” His nickname, and all indications about him, suggest he was a pious and respected citizen of medieval Cairo. A native of the city, he studied law there under the master al-Damiri. In later years al-Nawaji taught the Hadith (1), at the Islamic colleges of al-Husayniyya and al-Jamaliyya, and led the mystic prayer sessions, which suggests he was a Sufi.
A Queer poem by Muhammad al-Nawaji bin Hasan bin Ali bin Othman (1383-1455)
“For a Turk”
I have chosen from among the sons of the Turks
A young male gazelle.
In my burning desire to possess him
I have consumed my life to no purpose.
I asked him one day
“What will put out the fire
That you have lit in me,
O, most fearsome of men?”
He answered, “My lips.”
His devotional life, which included two pilgrimages to Mecca, did not prevent him from immersing himself in intellectual occupations. At that time Cairo, under Turkish rule, was experiencing a period of freedom as well as great opulence. As a Sunni of the Shafiite rite, al-Nawaji would have been tolerant and open to intellectual debate. This is borne out by his studies of natural history and his writings, a book of poems which opens a door onto his other interests, and reveals that to an educated man of his day the erotic was inseparable from the divine, as is evident in the following poem:
To a beautiful youth on pilgrimage to Mecca
You who have left to visit the ancient House,
And abandoned me here, hostage to sadness;
One last visit before departing,
Would not that have been better?
You go on pilgrimage to follow the precepts,
But that doesn’t at all keep you
From putting a Moslem to death!
May I be your ransom! Rather than wander
The roads of the pilgrim,
Better you should spare Allah’s creatures.
His tolerance and open-mindedness is also reflected in his lack of racial bigotry, a characteristic that mars many otherwise fine works of Arabic literature of the period, such as the Arabian Nights. Here’s one example of Shams al-Din’s appreciation of black men:
For a beautiful black boy
Aroused, he exhales
The intense perfume of his musk.
The sight of his face, lit by a ray of light
So arresting is his beauty,
So limitless its power,
That the gaze of those parched for love
Envelops him in tenderness,
And the caress of all those black eyes
Has daubed his body
With their magic color.
Love seems to have been the engine driving relations between men and beardless youths, giving rise to a social scene that brings to mind the Athens of Socrates and Alcibiades. In that economy of love, paying for one’s pleasure in gold was not well regarded. Men instead rewarded their favorites with a well-turned verse, and books of such poems were worth their weight in gold. In this collection we discover verses for every occasion, even for diametrically opposed needs. For those whose lover has dark skin, he offers:
If the stars glitter white
In the dusk of night
Against the black body of a sky
Whose robe has slipped aside,
Their opposite is even more beautiful;
For here on earth are other orbs:
You, black men,
Shining stars of our days.
But, equally solicitous of those who favor light-skinned boys, he says:
Those who dare set
The swarthy man before white boys,
Marvels of grace, prove to me
They are weak and ill of eye.
What use is sight
To our brothers’s eyes
If to them light and dark
Are one and the same?
Much medieval Arab poetry is marked by certain conventions: the gazelle-like youth with his crescent smile, the scorpion-like black curls. . . to a modern eye the cliches soon grow tiresome. In the ensuing selection, however, we have tried to minimize repetition, and to gather a varied a bouquet as possible.
To a handsome boy with ink-stained lips
Before this mouth smeared with ink,
A precious box filled
With adorable pearls, I cry out,
“What is this strange sign?
A talisman to avert the evil eye
From him we cherish . . .
Or a seal for the mouth of the jar
Enclosing the wine of pleasure?”
For a milkman
Ever since I bound myself
To a milkman,
The very picture of seduction,
I tell him over and over,
“Be generous and grant me
A swallow of you,
O delectable milkman.“
For a maker of arrows
Friend, our fletcher,
With the arrow of his glance,
Intentionally wounded onto death
This heart of mine, which went out to him.
Why does the censor blame me
When my soul, pierced by love
Is target for this whittler of arrows?
For a pretty seller of cucumbers
God! How beautiful, this young
Cucumber seller, and a face to make
The sun itself blush at noontime.
The day he agreed to a tender meeting
I was overwhelmed.
Ah, how I savored
That mouthful of cucumber.
Beyond the current reality of a culture of this government and policy approach taken by the Sudanese regime to deal with core issues of the crisis Sudanese puts a lot of problems and complications that future generations to Inherit, which often will have cost a high cost on the model of the experience of Rwanda, in the transfer of tensions by the political accumulated and reflected according to the perspective of praise,class and racial ends for the most part to the heinous crimes of humanity has been violently shaking the human conscience over the past century of human history.
The approach of the government rescue based on the desire to control others and subjected a behavior that is so arrogant striped all human values this approach will be a dangers attempts to empty the political issues at fair content, convert it to conflicts that will impose its presence and control the fate of a lot of developments coming and important in determining the course and the fate of the state and society in Sudan.
The culture of social control and proactive retribution practice in corrupt regimes that turns man from a natural object that get his strength from contact with others and respect their rights, to control monster of cruelty and turbulent emotions and the desire to control others because a lost of confidence in himself. That is the dilemma of distortions and psychological moral misery to most of the leaders of this government, which prompted them to walk on the path of (Retributive Genocide), and (Social Control) as one of the most important tools, which is behind the violence and genocide against civilians in most regions affected by war in Sudan.
systematic roots of social control and retribution proactive:
The systematic “anticipatory retaliation” and “social control” are two of the most common approaches that closed ethnic groups when seeking to dispose of specific ethnic groups believe that they pose a threat to its interests and survival. They depend on the same the way that deliberately Aryan Nazi 0 used to get rid of the Jews and the Gypsies when they saw in them a threat to the economic strength and racial purity of the nation Aryan, according to the terms obsessive Nazi, which produced the most heinous crimes on humanity throughout the modern history of mankind.
What encouraged them in this is the political crisis is a social situation of – Sudan and it complex since the first creation of the states of Sudan in central Sudan, and influenced by cultural environment of the area, borrowing some ideas of feudalism practiced by colonialism in different parts of the colonies of the African neighbors. Has been the social crisis – political form in history as a result of the lack of patriotism and leadership quality with knowledge of the nature of the political and moral responsibilities.
Also contributed to the absence of political Opposition parties is responsible, jump in national policy in aspiration to share the cake with the system builds Ideological and political ambitions on the blood and tears of the sons and daughters of the country, and make room for them to distort the political practice and dragging the country and society to a civil war and the victims are civilians, and fuels who are fighting and the And its fuel on cracking the unity of the community. All the current indications of accumulation of failures of Policies will definitely lead to community violence and indiscriminate killing on the basis of race, color, and Affiliation.
Denial of responsibility
Despite the distinction of all the issues of Sudan as internal conflict and limited foreign a fairs dimensions and full of political grievances that can be addressed in good listening to those grievances and impartiality in its treatment, but the system deliberate tactic of denial of responsibility as one of the tools of proactive retribution using slogans of patriotism as a cover for an agenda to achieve the goals of racial undeclared seeks through the system hard to corner the formula new social contract for the country to diverse ethnically and culturally, according to a cultural perspective for the Islamic and Arabic, is inapplicable according to the case of Sudan’s diversity and complexity.
Denial is the present tactic in political discourse since they came, where it began denying the ideological affiliation of the Islamist and then disguising themselves strategists to the Islamist and coup them for the benefit of a small ethnic group suffers from a psychological and deformities.
The regime began for a long period of denial of responsibility for the failures and deterioration of the political and social find and justification for a frail and naive of many cases was the denial of the political right of citizens been robbed of power at night first, then the denial of cultural diversity and social and attempts to impose the culture and religion under Islamic slogans second, then the denial of political demands of the public and underestimating the armed opposition, and unarmed as a chain of conspiracies, and mercenaries for the foreign threat.
then there is denial of reality of the economic situation deteriorating and extreme poverty and characterization of famine being there was food gaps and shifts in the development of the global market, then the subsequent denial of the right of civilians in the expression and practice of public and personal freedoms being a calling it disturbance and disgraceful acts and moral dissolution, and finally the denial cases of abuse and killing of civilians, either hiding the numbers the real victims, then shift the blame and responsibility to the tribal militias as in the west the fact that the crisis is an internal conflict does not concern them, denying victims the right to live saying he is a rebels and a traitors and a rogue.
to be more objective in analyzing the leader we must remember that the genocide it were not a target and it was a conscious “Almtcefona” (claiming to be Sufism : most of the leaders came from a modest backgrounds and grew up in simple rural communities ) with the exclusionary agenda , It came as a product of a deliberate policy is motivated by fear and desire for revenge and violence, according to the method of dragging the man (Dragging Feet Technique), which justify violence and murder and then use it as a tool to filter and get rid of the default threats.
then it usually the tactic will be (Neutralization Technique) of seeking to strip the humanity character from the victims (Dehumanization), describing them and classified to a degree less than human beings and then launch of terminology tags such as “server” and “slaves” and other pejorative terms that put the victims in a position inferior to justify killing them.
in the same way the security system and arm forces with that method to justify the confiscation of freedoms, rape and torture in the face of political activists and lawyers, describing them as criminals such as “agents of فاث Criminal Court” and “spies,” “saboteurs” to legitimize violence and justify bullying on the constitutional rights of individuals and the confiscation of their rights to protest and demonstrate, or seeking to change the system even human rights organizations are a target as well as to foreign objects to the approach of violence.
The behavior of paradoxical and strange paid executioners system sometimes to break virginity principles and the rape of their slogans of political and religious seeking to negotiate and appeasement with those who they have describe them as traitors and renegades and hired without regard much of what is being imprisoned for the values of Islam.
Clear that the principle of “jurisprudence of necessity” when you find them scurrying off to receive the organizations and foreign human rights or pass useful information to the U.S. intelligence “to enable them” to hit the “brotherhood of Islamic Mujaheddin in Somalis” held secret conversations with “Israel” through the country Qatar without regard “to the jurisprudence and criminalization” which has been used by the system since 1989.
Not ashamed of the religion and self-esteem of divine involvement of God in there killings, theft and corruption through the slogan “its for God” Then the evolution of the system in an interpretation to turn the logo “its for God” into “everything is to God.” was Singed by the seniors of this government and their youngest ones hiding behind it a huge amount of crime and corruption.
the system also and deliberately ill-approach shorthand political issues in Sudan as a conflict views of geography, then later worked on the inventory in the after tight commend , then the use of ethnic refinement violence and apparatus repressive, especially his military with mobilizing a community based on ethnic and racial and religious campaigns in what the Mujahideen and the PDF and friendly forces and other militias that Assad played in the implementation practices of genocide and proactive approach to retribution.
Bye that the government maintained in here due to poor intellectual and paralyzing the forces opposed to them – the understanding and interpretation of the crisis and national challenges at the community level, and thus cut off the road in front of one of the most important tools of change of public.
“If I were a dictator, religion and state would be separate. I swear by my religion. I will die for it. But it is my personal affair. The state has nothing to do with it. The state would look after your secular welfare, health, communications, foreign relations, currency and so on, but not your or my religion. That is everybody’s personal concern!”
― Mahatma Gandhi
In the end
After lasting for more than 23 years and after all this the specter of a society is weak and people are suffers from a loss of confidence in its various components, ready to fight each other and skeptical selves in the credibility of the slogans of the opposition and its intentions, especially since most of them do not present a different interpretation or approach a different proactive approach to the same punishment has been practiced, but when they were in government, while some other new parties evolution in speech but revenge is the other side of the coin discourse rescuer worn.
This is the main reason for the weak response of the street with the calls of rising up against the regime and the creation of a public uprising extracting the regime and end the decades of murder, displacement and starvation.
What awaits the nation and the future generations after that dismantled of the system and the national unity and devoted to the systematic “social control” and “anticipatory retaliation” to the regime’s policies have become part of the culture of today’s society? What is the next step? Is it really the last step before the situation explodes into ethnic war between the components of society, as happened in Rwanda? What are the missing link in the chain of events that will lead it to collapse completely, and what is required for an exit from the current crisis which is no longer a crisis but a crisis of governance community?
these questions must present themselves to all civil society organizations and political forces that must take into account the seriousness of the current situation.
so from here i request a shift will ot only be subject to the availability of political and social conditions and the emergence of different political leadership is able to provide an inspiring alternative humanitarian that change the course of this wounded torn country
Perhaps the biggest lessons that emerged from the political parties of the extreme right to extreme left after the experiences of totalitarian rule is that the democratic system is the perfect choice that no longer do any good to be avoided claims of superiority ideological, trusteeship and the burning of the stages taken from “Democracy is do not work in Sudan”.
political Islam has many of the ills of ideology, which clashes with the principles of democratic action, which is based on respect for different in opinion or thought or belief, the democratic system is exclusionary institution on the “arrogance of faith,” and based on contempt of others and the glorification of self- do not encourage to accept criticism, and recognition error. And brought up in its bosom, which comes out to public work yards, carrying an instrument having the full right and absolute truth.
If the freedom of speech is taken away then dumb and silent we may be led, like sheep to the slaughter.George Washington (1732-1799) First President of the USA
This to say in the process of closing the newspaper to comment on the Alwan , and some of what is stated in a memorandum thousand member of the National Congress, and the recent National Congress leader Ahmed Abdel Rahman, a newspaper of public opinion.
The Alwan next to her sister Alraya spoken tongue of NIF, has spared no newspaper and no effort to question the democratic system and the national parties, and maneuver in the name of the law, and disregard for leadership, and taunt the men of judgment, they are the addresses of the late Dr. Omar Nour Permanent Secretary of Agriculture and Professor Mohammed El-Tom, Minister of Culture and Information to” Toum Kdes “, Omar and Othman, Minister of Housing to” Osman bird, “and Mr. Ahmed Hussein, Minister of the Interior to” Hajjaj bin Yousef. ” However, not exposed to the closure of the newspaper for the duration of democratic governance, and not been publisher of the arrest.
the Sudanese security forces raided the offices of the newspaper “Rai Alshaab” a spokesperson for People’s Congress, which is led by Hassan Turabi, the confiscation of the newspaper published yesterday on the back of editorial line opposition to government policies.
The security forces and intelligence services have confiscate bye shutting down of newspaper and barred him from the distribution, at the same time asked the editor of the newspaper to come to the Security Bureau in the evening the same day and told him the decision, director of security to close the newspaper and the confiscation of their property without that it seems obvious reasons justify such acts of oppression, adding that security forces demanding national media not to violate national security, the name of freedom of the press in Sudan.
It should be noted that “Rai Alshaab” has reopened in October after a previous closure ordered by the authorities and continued for a few months and since the return of a newspaper critical of the government in a clear and constant.
I disapprove of what you say, but I will defend to the death your right to say it.Voltaire (1694-1778) French writer and historian
The Arabic Network for Human Rights Information, “The continuing violations of the right of the press and journalists clear indication of the attitude of the authorities freedom of opinion and expression, and the number of seizures made in the last period for newspapers of all currents makes abundantly clear that the criticism and abuse contentious issues is unwanted by the Sudanese authorities that do not want to hear a voice opposed to its policies “
The Arabic Network “authorities continue to use the same vocabulary of oppression and justify their actions to preserve the national security!!, Not yet fully comprehend that the practices of confiscation and censorship are no longer valid or consistent in light of the change that is happening now in the Arab Region”
Mohamed Abdel Dayem, side coordinator for the Middle East and North Africa at the Committee to Protect Journalists, “has been the Sudanese authorities are constantly closure of newspapers and confiscated to silence critical voices. The government should immediately cease this practice of the repressive and return property confiscated.”
Free speech is the whole thing, the whole ball game. Free speech is life itself.Salman Rushdie (1948-?) Anglo-Indian novelist.
the National Intelligence and Security Issued a decision to suspend Alintibaha for an unlimited period linked to the completion of proceedings in the author, who opened against them and made the comment chests basis of the material (24) and (25-2) of the National Security Act which empowers the Security Service to use its powers to suspend the issuance of any publication of national security was at risk.
With this decision the current fourth daily newspaper exposed to such a move was preceded by Gazette Newspapers and Rai Alshaab and Alwan – something that should concern the future of freedom of expression in the country at this sensitive stage of the country’s history.
the security apparatus that comment publication of the paper does not mean apostasy from the climate of freedom available in the country but is an invitation to practice daily conscious away from the rhetoric which is not consistent with the ethics of the profession and the charters of the press with the need to maintain national security in a very complex security conditions experienced by the country.
freedom of speech is understood as a multi-faceted right that includes not only the right to express, or disseminate, information and ideas, but three further distinct aspects:
- the right to seek information and ideas;
- the right to receive information and ideas;
- the right to impart information and ideasAndrew Puddephatt, Freedom of Expression, The essentials of Human Rights, Hodder Arnold, 2005, pg.128
At first, we do not know how we can consider the closure of the newspaper because of the view shown is not a reversal in the climate of public freedoms Closure Management is a decision makes the executive branch is the judge and jury at the same time and pre-empt the role of the judiciary, which should invoke everyone down at the principles of the rule of law, The statement did not say what materials published in the newspaper that threaten national security or the critic to the back of the armed forces, even if there is a charge what happen to innocent until proven guilty by a court does to prove guilt, the decision is not in the interest of the government itself, because the reader would know that the decision was due to corrupt files that been opened by newspaper and will result in a sense as an attempt to close those files, which is detrimental to the reputation of the government more than the published material.
Newspapers do not claim immunity before the rule of law and be satisfied to stand in front of the judiciary in every accusation against them and the press law allows accounting newspapers not before the courts, but in front of the Press Council about the excesses of professional and jump around each of these stages to shut down the paper administrative decision under the provisions of the law security can not be explained But that bounce on press freedoms – We demand a review of this technique in dealing with the press and respect for freedom of opinion and resort to the judiciary in the case of violations and compliance with its provisions the final – and any other conduct violates the principles established in the Constitution and international conventions
According to this complex conditions and experienced by the movement of the Sudanese press, as well as the continuation of the censorship it, we find the continental and observed the movement it is an adaptation of the Registrar in accordance with the whims of the ruling, and this affects negatively on the history of the Sudanese press and the process of development and progress, is striking in the subject, the so-called “union of journalists,” the crossing for the rights of journalists who do not find to defend any of the issues that ignite from the press and journalists, which is such as associations of power in universities rather than to defend the rights of their representatives, you see standing in a row or riding with the directions of the Authority ruling in the case of any of the newspapers that exist, and this approach is wrong and dangerous, how can we find it for those who control the syndicate responsible for maintaining the freedom of the press is not a government institution to defend the regime and its institutions of different but Association maintains the rights of journalists in the country.
Finally, the national journalists to stand in the face of this tampering with the security, and stop this wave aimed at silencing all voices (as expressions), to emphasize the freedom of the press and the preservation of its resources and its glory and its history, and their freedom as well as in the formation of a union expressive indeed about their hopes and aspirations without the commandments or temptation, to maintain their unity and defend all the been achieved in the past …
You can’t separate peace from freedom, because no one can be at peace unless he has his freedom. El-Hajj Malik El-Shabazz, or Malcolm X Speech in New York City (7 January 1965)
the sudanese people were shocked by the brutal death of Awdeia Ajabana after she was shot inside her own home in Aldeam Neighborhood, Al Khartoum city. Her murder serves as a harsh reminder of the vast struggle women still face in attaining dignity and human rights in Sudan and across the region.
On the 5th of March 2012, the 39 year old woman was shot in the head by the notorious Sudanese Public Order Police who have become specialists in terrorizing women. Awadeia was killed while arguing with the Public Order Police who were accusing her brother who was sitting at the steps of their front door at home of abusing alcohol. Her brother, in his twenties, was talking on the phone when they started to assault him. Neither Awdeia nor any of her family members (women and children) who were inside the house were armed when she and other family members ( including her mother) were shot
Ajabnah’s incident is not the first of its kind, but there are many crimes which have recurred at the hands of the notorious Sudanese Public Order Police who carry weapons and abuse it and each time the offender escapes the justice.
This incident reminds us of the video girl who was brutally whipped by Sudanese Public Order Police and we did not hear any formal apology to the families of the victims and no one brought to justice, so these practices became rampant phenomenon and weapons have been abused by police for personal interests.
he Sudanese criminal code and abolish the Public Order Regime in particular the state based public order laws and articles 151 152, 154,156, of the criminal code that emphasise restrictions on women’s dress, conduct and manner of social interaction and allow the Public Order Police unlimited authority that often leads to the violent and humiliating persecution of women such as through public lashings.
Two years ago Nadia Saboon, a tea seller in central Khartoum market, fell onto a metal stake in the street while fleeing a sweep by the public order police in central Khartoum against street venders. She bled to death on the main road. Today the public order police are killing women inside their own homes, this is a one-sided battle where the Public Order Police’s exploitation of power, violence and aggression directly targets women.
We were told when we were yang that the police serve to protect here in Khartoum when you see them you run
remember that when i was 6 i wished to become one thank good i am not, dogs of this system a so called police did a new massacre that wont be forgiven and never forgotten on the civilians this crime echoes large in the hearts of the people of Aldiom Eastern (Dim) we know that police is responsible for the security of the community and the people in the protection and safe haven for citizens, but the opposite is true under the criminal regime Policy . has seen the neighborhood of dim previously killed , Dr. Ali Fadl at the hands of members of the system police as was Communist Party of Sudan Sudanese Here is the scenario is repeated again, but not this time YouTube this time got most of what they do to sudanese civilians confirms the targeting system .
Family ajabna , Gabriel ajabna is one of the families that inhabit the ancient and well-known around Dim all the people and the surrounding areas and contribute to all its members in building this nation. Here and enumerate some of the roles of family members:
- ajabna , brother Abdul Aziz: worked as a teacher in various stages of education and now works as a supervisor and educator in the Ministry of Education
- ajabna, brother Jamal: works in the interests of the municipality
- Hassanein ajabna, brother: Haaz work in the police for many years
- ajabna, brother Khaled: working in the Customs Service Port Sudan first lieutenant
- ajabna, brother Walid: working in the field of painting and sculpture
- Nimeiri ajabna, brother: working in the diplomatic corps
- ajabna, sister Nadia: works as a teacher and supervisor for kindergarten
As a political martyr Awwadah are active in the National Congress Party and participated in the last election, which the country has witnessed.
How Awwadah died?
Awwadah was shot in center of the head it got out of the back of the head was taken to the hospital by family and neighbors did not last for long she died at four in the morning on Tuesday, as the rest of the family was beaten by police officers, including the mother’s her right hand was broken hand some of her teeth. and her brother Walid had a broken leg and the right hand and hit in the head, and brother, Muhammad received badly beaten in the face, breaking the left hand, and sister and prestige of beating in the abdomen, and for the information of have been for all of them to hospitals, and the killer is Lieutenant Hamed, aged 22 years He is a graduate from police academy recently, after the events of the massacre and found an empty 15 rounds used dogs by the police in the criminal incident. this but it is evidence suggesting premeditated and surveillance.
All these data suggest the existence of a strong relationship course of operations and battles in all of South Kordofan (Nuba Mountains) and Southern Blue Nile, to the inability of the system to achieve any victory over the level of both the military and political. To transfer the battle to the Khartoum regime to target unarmed civilians, referring to the tribal war to perpetuate the principle of racial injustice and persecution between the races of Sudan to ensure that provision. This is a critical juncture viscous all citizens in this war in some way or another.
Also wants the dimensions of Nubia from the big cities, especially the national capital to those practices even go to the south and a full-time for the construction of the Second Republic which is devoid of cultural non-Arab element Negro-African. I have forgotten the role of the Nuba in Sudan connecting tissue, starting from the era of ancient kingdoms and through Bahod foreign colonization to the present day, and heart are the advocates of peace and against racism are one of the most tribes with other tribes in the country named Sudan.
From this site I call all the Sudanese to stand side by side with the family ofajabna, Gabriel and Nubia in the face of this unjust system in order to achieve justice and retribution to take the victory.
That this system does not want a unit that remains of Sudan in problems and wars in every patch of this earth in the economy collapsed and the high cost of living, which for untold until deviated families noble to live and survive.this system or gang is an enemy of the people and the nation.
the victim’s family Awwadah stuck to the punishment of the perpetrator of a crime on the 9th of march tuesday, and an apology from the police as stated in its statement following the incident. He stressed member of the Revolutionary Command rescue and former Dean of the family wonder, Major General Ibrahim Nile Aidam Addressing the memorial deceased Awwadah area Dim Khartoum yesterday, the need to provide the police an apology to the caused by the defamation of the people of the region Dim, and pointed to the importance of adopting the necessary legal procedures and interpretation in the face of the crime .
Confirming their interest in the unity of Sudan and the country’s security, and stressed that retribution Aidam the right and duty to implement it against the perpetrator of the crime. For his part, the representative of the leading family of wonder, Makki Ali Playle statement from the Federation of Associations and Links «Alnimanj» be denied that the victim’s brother, Walid wonder, drunk-hour event, plus it did not issue a judicial decision by the confiscation of their house Baldem. Mackie and denounced in a statement obtained «Alintibaha», a copy of the shooting of unarmed citizens, and explained that the role of the police is to protect the people and the prosecution of foreign vices and practitioners of the country. In the same context, the family’s lawyer vowed to pursue Awwadah, endeavor to show the right and fair application of justice in this case.
Represent the public order police enforcement mechanism with the law voluntarily or by force In the sense that it Only implement the laws as set by the legislator Accordance with the regulations of the legislation and explanatory of the low the Question is the who put this legislation? Who is responsible for overseeing the implementation of the public order police with their duties?
The case of the structures may have attracted the attention of a broad and international media, which led to a situation faced by women in Sudan of insulting and harassed on the map of interest organizations concerned with human rights and the rights of women.
Lubna says that the painful thing is the silence of women who are beaten and humiliated by the police for fear of scandal, because the society is blamed on the woman always the victim, not the executioner. However, its cause and its position during the trial when distributed invitation cards for hundreds of acquaintances and friends and a crowd of journalists to attend her trial has been around the trial of an issue of public order and confusion scandalous to a human rights issue which has encouraged other women who are subjected to such trials to talk about the media to expose what is happening inSudan.
Says who we surveyed a sample of their views on the video that the Sudanese government use of Islamic law and public order police to suppress and intimidate people including ownership of tools such as the General Security Service, who shall exercise arrest and torture to terrorize political opponents. It also unanimously agreed that the upcoming referendum in southern Sudan and the possibility of separation may be a reason the Sudanese government attempt to tighten its grip on society and the public street to block any resistance to the government of Omar al-Bashir.
Islamic law was applied for the first time in the Sudan under the regime of Gaafar Nimeiri in 1983, following the popular uprising in Sudan in April 1985 the Sudanese parties failed to agree on the abolition of Islamic laws. Following the coup, the National Islamic Front, led by President Omar al-Bashir has been working at all levels to turn Sudan into an Islamic country.
A book (Khartoum Girls ) from Sinbad Foundation and media for publication in Cairo.Journalist Sarah Mansour Forum owner is known and which live in united states.
Sara Mansour was born in Madani, Sudan. Mansour and her husband, Essam Mahadi, lived in Saudi Arabia before immigrating to the United States. They have lived in Rochester since 2001.
Mansour uses a variety of TV, cable and Internet outlets to report on and write about her native Sudan.
Mansour and her husband maintain a website called Sudanese online.org, a new source and chat room that encourages discussion of Sudanese and Middle Eastern issues.
Mansour has reported on events and issues in her native Sudan as a correspondent for SCOLA TV and for Rochester public access Channel 10.
Mansour has written three books: “The Girls of Khartoum,” “The Girls of Khartoum II” and “Asylum.” A fourth book, on female circumcision, is planned.
on here website she says
To understand who I am today, you need to understand the culture I grew up in.
I have an interesting story to share with the world.
Writing this book will cause more troubles in my life, but I think it’s time for African women to speak up so the world can hear.
Best known for her NonFiction Novels, She has wrote four books. “The girls of Khartoum” “The girls of Khartoum II” “Asylum” And “Sudanyat”. A fifth book on Men abusing Women is planned to Come out Soon, And the money that she will make for that book will go to all the poor families. Fatian has sold more than 9,000 copies of her books. The first book of Sara has made a problem in Khartoum, For telling the truth and writing about problems that occur in Sudan. The government has issued a warning that if they catch anyone reading “The girls of Khartoum” they will be arrested. A few have already been arrested for this issue. The same government that wont allow my books are the same government that “Abuse” the Prostitutes, And women for having Innapropriate behavior. Sara started writing stories as a child, and by her late teens had begun writing poetry. Sara Mansour is Sudanese and speaks Arabic and has a dream to be a great Book writer one day and also a Buisness Women in the United States. Be on the lookout for this Author, Because one day she wont just be a Author. She’s going to be something bigger.
Talking about stories in the book says it is realistic to Sudanaat girls dropped off in the nests of prostitution and Homosexuality behaviors in Khartoum and several Arab and Western capitals
According to the author on the last page in the book About the Event the following Khartoum girls stories and realistic events lived by virtue of its writer and journalist approached the heroes of these stories, which monitors the failure of some Sudanese girls in Cairo, Paris, London and united states. Brothels Sudanaat in Jeddah, Riyadh and Paris. And other scandals to Sudanese in horse racing in Abu Dhabi, Night clubs in Doha in Qatar are primacy for Sudanese, Dubai which has the lion’s share for Sudanese Homosexuals. And scandalous movies of Sudanese girls with photographed inside Khartoum.
Mobiles with pictures of Homosexuality behaviors Sudanese girls ; so do not be surprised when you hear of the people with the spread of homosexuality, lesbianism and other Homosexuality behavior and forbidden in Islamic societies reality.
Sudanese girl she easily scratch the glass she made the Sudanese community / Arab, who does not care our shame for the man / wolf man, Mr.man he is not bothered by what distorts the reputation of the girl or woman.
The loser in this scandal will always be the girl the first and last and the punishment in the Hereafter, and unfortunately many man wolves ….. and The sheep are stupid ….. The book is about some Sudanese women and girls abroad is responsible for maintaining the face of Sudan
― Lewis Black
― George Clooney
― Derek Jarman
― Jess C. Scott, New Order
― Paul Newman
― Herb Ritts
― Alex Sanchez
― W. Somerset Maugham
― Mary Griffith
Combine these sins – simplification of information and instant, visceral democratic mandates – and you lose the ability to cool down. There is no longer deliberation time between events that may or may not be true and our reaction to them. Policy becomes instinct rather than thought.”
― Tracy Hickman, The Immortals
― John Boswell, Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century