Archive for the ‘Grassroots Activism’ Category

This coming 15 March the group of human rights activists for Syria will be put on trial. Last 10 February these men assaulted the empty Syrian government’s embassy in the Italian capital. This act, which carries a high symbolic value, was carried out in the name of the right to life of the Syrian population and it has been dedicated to the women, children, youth and the entire Syrian population, who is paying for the choice of freedom and democracy with their lives. The Syrian embassy represents the Syrian government, therefore, those who are subjecting our people to one massacre after another, and as a consequence, does not represent those who believe in the right and sanctity of human life. The independence flag, on the other hand, represents us, it represents me, it represents the future of peace and freedom for Syria. Asmae Dachan

Il prossimo 15 marzo a Roma verrà giudicato il gruppo di attivisti per i diritti umani in Siria che il 10 febbraio scorso ha assalito l’ambasciata di Damasco nella capitale italiana. Il gesto, dall’alto valore simbolico, è stato fatto in nome del diritto alla vita del popolo siriano ed è stato dedicato alle donne, ai bambini, ai giovani, all’intero popolo, che sta pagando con la vita la scelta della libertà e della democrazia. L’ambasciata siriana rappresenta il governo siriano, quindi coloro che stanno massacrando il nostro popolo e, di conseguenza, non rappresenta chi crede nel diritto alla sacralità della vita umana. La bandiera dell’indipendenza, invece, ci rappresenta, mi rappresenta, rappresenta il futuro di pace e libertà della Siria. Asmae Dachan

WRITTEN BY ANGELA ZURZOLO, translated by Mary Rizzo

ROME – Shady Hamadi is a young Italian-Syrian who was among the first to have openly spoken on the repression that the Bashar al-Assad regime is enacting against the Syrian people. Despite the intimidations, he continued to take to the streets in  protests and to address the mass media in order to raise awareness in the general public. Now, he is asking Italians to not cling to indifference and to join in the “Black Ribbon for Syria” campaign, by wearing a symbol of solidarity to the Syrian people each day.

Q: It has been almost a year of repression and death in the country of your origins, when the drama directly affected your loved ones as well. What happens when history bursts into the life of a family? How has the history of your family changed in two   generations, through the Assad governments?

A: My family’s history is interwoven with the fate of an entire people. The drama of the sudden deaths, of arrests and exile has touched my family as it has the families of millions of other persons. When this happens, the drama begins to be part of daily life, so one simply needs to move forward and never go back, avoiding regrets and second thoughts.

Q: Your family members in Syria have been intimidated due to your activism in Italy. You have decided to continue to speak and put yourself in the public eye, defending the cause of the Syrian opposition even in the Italian and European Parliaments.  What resistance and difficulties have you met since then?

A: I didn’t have any real difficulties myself. At times I felt very much alone, abandoned, but during those moments I thought of my family in Syria and about my father’s example  so that I could carry on.

Q: Tell us about your first travels to Syria. What was happening those years in the capital? Did the Damascus Spring leave any traces of cultural life in the country? What are the “Voices of the Spirits” that you would write about today?

A: In 2009, Damascus was a sleepy city, the times of the Damascus Manifesto were by then far away and certainly no one imagined to be able to muster up so much courage. I remember having met many persons who were literally famished for knowledge, they wanted to know what people from other countries thought on any cultural argument or even wanting to know their simple conception of daily reality.  The Syrian people are not stupid, and they never have been. There are so many voices to talk about today, but one comes to mind in particular, a friend who recited poetry in English in the basement of a hotel on Monday evenings, and we would meet to listen to him.

Q: You have started a campaign called “Black Ribbon for Syria” why did you think of this kind of initiative to involve the Italian public?

A: A symbol is able to raise awareness more than a thousand words. Unfortunately the Italian public is not very aware of the Syrian tragedy, since its beginnings. This initiative, present also in other countries where small committees have been formed, seeks to create a common awareness on what is happening in Syria, bringing people into the street and squares. It is not possible that in Syria even children are executed and the world is not outraged.

Q: What are the greatest fears of those Syrians who live in the cities these days? With the shelling of the cities, the Syrian repression seems to have entered into a new and more terrible phase.

A: There are many kinds of fears: that of ending up in prison, that women in one’s family will be raped, and so forth. The situation is terrible, we are not even able to send medicine from Lebanon to Syria because the Lebanese government collaborates closely with the Damascus regime.

Q:The price that journalists have paid with their blood in Syria has been high. What has been the contribution of journalists to the coverage of information? Some say that they had been silent for too long, others challenge the information that comes out of Syria.

A: I think that more could have been done. Today we celebrate, rightly so, the two western journalists killed but together with them was Rami al Sayd and the hundreds of young people who continue to die for the reasons of uploading their videos on Youtube. Western journalism has to give more credit to the Syrian activist journalists who are in Syria and live there. If a journalist is treated like a hero because he entered into Syria for four days wouldn’t it be right to publicly recognise that there are Syrians who have done this work for eleven months, right in Syrian, in such a risky situation and they have died for this?

Q: During the rebellion of the Muslim Brotherhood, between 1976 nd 1982, one of the accusations raised against Assad and his loyalists was that of belonging to a sect of non-believers, and those most harshly struck by the armed actions of those doing the revolt were not only the government representatives and the Alawite officials of the military, but also ordinary citizens whose only fault was belonging to the same religious group as that of those in the regime. How do you interpret the relationship between Alawits and Sunnis in recent years?

A: There is the false believe that all the Alawites are with the regime and that all of them gain from it. This is untrue. In Syria, coexistence between religions is rooted in the society and has been for millenia, not only since 1963, as the government tries to suggest. Killing persons only because they are Alawites, has had happened in 1982 is wrong, just as it is wrong to kill anyone, if it it might sound merely rhetorical. The Syria of tomorrow will also have Alawites and for this reason work must be done to destroy the culture of the vendetta.

Q: Do you think that the new Constitution could open a margin for reaction to the opposition or do you think that it has definitively handed the keys of the nation over to Bashar?

A: I think that it is a farce. Assad has never recognised that an opposition exists, he has always said they are only a band of salafist terrorists who want to kill the minorities. When he recognises that there is dissent, then maybe one can start thinking about it.

Original:  http://www.ilmediterraneo.it/it/interviste/7570

A Syrian protester

WRITTEN BY ENRICO DE ANGELIS – translated by Mary Rizzo

The Syrian revolution is a conspiracy devised by the United States: thus goes the discourse of many leftists activists and their newspapers. But behind this vision is a distorted reading of reality and an increasing difficulty in interpreting the complexity of the contemporary world. Which risks making them lose credibility even in the future struggles. 

Since the revolt in Syria started, many have been convinced that it has been an American-Zionist conspiracy that has been behind the scenes, directing the uprising. They say that the majority of Syrians still support Bashar al-Assad.  They say that the living is still good in Syria and that the life conditions were better than in the other Arab states where the revolts broke out. They say that the activists of the opposition and the mainstream media that support them exaggerate the number of victims. They say that right from the start it was an insurrection armed by the United States and Gulf countries. They say that Syria is the last secular State and especially that it is the last bastion, together with Iran, against the policies of the United States and their allies in the region. Expressing this vision of what is happening in Syria since last March are persons who see themselves as belonging to the so-called Anti-imperialist camp. It is difficult to identify with precision those who belong to it: more than anything else, it is with a way of thinking, which emerges when one finds himself in discussion with human rights activists, those who sympathise with the Palestinian cause, anarchists, exponents of social centres (translator’s note, leftist student groups) and many others. In general, those who are against the world order that has the stamp of the United States. But it is a reading that at times also finds its expression in more official ways. In Italy, an example is il manifesto, which since the start had an attitude regarding Syria that can be called ambiguous at best. Any argument seems valid as long as it deviates the attention from the repression of the regime regarding the protests: the geo-political interests at play, the lack of precision in the count of the victims, the armed character of the revolt, the infiltration by al Qaeda and Iraqi Jihadists.

And, on the other hand, il manifesto is in good company – in a recent article entitles “The United States should stay out of Syria”, the American magazine The Nation  begins immediately with a geo-political analysis of the question, stressing who is against whom in the international panorama. Then it follows saying that “the Syrian opposition is, at least in its most external form, obscure” and concludes that the revolt could end in a massacre of the Alawites. Joseph Massad, the champion of the conspiracy theory writes in al-Jazeera English that the Syrian revolt has been “taken hostage” by the imperialist forces within (???) and outside Syria, and that certainly the outcome cannot be a true democracy. And in that vein still others. In these months I often found myself encountering persons who have these opinions. An example is an Italian activist I met in Tahrir Square in Cairo, on the occasion of 25 January, anniversay of the Egyptian revolt. He also came to celebrate with the victory against the Mubarak regime with the Egyptians. But when it comes to Syria, the position is striking, “the situation is completely different. The Egyptian regime was supported by the United States, the Syrian one is on the other hand against them.”

When Che Guevara talks like Kissinger – This is the first point that I’d like to discuss: the cold realpolitik that comprises this way of thinking. Suddenly the discourse of human rights, the defence of freedom at all costs, the opposition to State violence against citizens slip into the background. What counts now are only geo-political types of concerns. Though hidden behind other arguments, the discourse is essentially: the enemy of my enemy is my friend, no matter what he does. Syria and its regime is the enemy of the United States, thus it has to be protected. The Syrian people can be sacrificed on the altar of the global struggle of anti-imperialism, because, too bad for them, they happen to be fighting from the wrong side. What is important is to be against the United States, and anything that goes against the, is fine with me. This passage from a discourse based on ethics to a discourse based exclusively on political concerns seems to be experienced by those who use it without contradictions. Che Guevara all of a sudden starts to talk like Kissinger or Metternich, yet, everything seems normal. What happens on a local level counts for nothing, the struggle of a people for their freedom: the only thing that counts is geo-political equilibrium.

Protesters waving the revolutionary flag (pre-Assad era flag)

An erroneous reconstruction of reality – The second consideration goes under the name of ignorance. Because the contradiction referred to above is often overcome by claiming that it’s not truly a spontaneous revolt, but it is an armed insurrection orchestrated by the United States with the intention to intervene militarily. This is the same script that is used regarding the Iraq war of 2003 or, more recently, that in Libya. If the revolt is authentic, then the humanitarian case does not exist. There is no place here for challenging in detail all the pieces that make up this invented mosaic. And I don’t want to deny that there are foreign interests at play: there always are some. In fact, the longer the revolt lasts and the more that the clampdown of it is bloody, the more that an external intervention becomes pressing and influential, conditioning the future of the country. As a Syrian activist has said: when you don’t know who to turn to, you would even deal with the Devil.

But to think that the insurrection in Syria is fruit of a pre-ordained plan from outside is simply false. And for those who know the situation well, for those who have followed every single development since the beginning, there is no shadow of a doubt. No regional or international power wanted a revolt in Syria. It is sufficient to analyse the declarations of the American administration since last March. After less than a month Hillary Clinto declares that “Assad is a reformer”, dismissing the repression as “disproportionate use of force” and reassures Assad, excluding armed intervention in Syria. On 20 May Obama states that “Assad should lead the transition towards democracy”. On 20 May, Obama repeats that “Assad has to step down in the interest of the Syrian people”. And lastly, 6 February he excludes once more any military intervention. Clearly, it is not what one can call a defamation campaign as the one against Saddam Hussein prior to the invasion of 2003. On the contrary, the doors have always remained open for Bashar al-Assad, even when the brutality of the repression had become clear to all. The Syrian National Council, the main opposition organ abroad, has been recognised only one month ago and by very few countries. And the Free Syria Army, despite all the widespread rumours this year, judging by the rudimentary arms it possesses, has not yet received any help from foreign countries.

A revolution against the entire world – The Syrian revolution, as some activists have written, seems to be a revolution against the entire world. Not in the sense that there is any kind of conspiracy against it, but in the sense that the struggle for independence is evidently a solitary struggle. No external actor has the force to intervene, or the intention to place their bets on this revolution. Yet everyone follows it closely, anxious to understand how it will end and to know which horse to bet on so that they can cash in when all is over and done. There are many interests that must be safeguarded, except for the Syrian ones. The truth is that the Bashar al-Assad regime is convenient for everyone, the West and Israel included. Syria and the Assads have always barked tremendously and bitten very little, and they offered stability to the entire area. Fundamentally, Israel needs to have a threat to exhibit in order to continue reciting the role of victim under siege. And the Assad regime constitutes a threat only on paper. On the contrary, a truly independent Syria is a certain loss for someone and the terrible unknown for the others. It is precisely for this reason that the lack of solidarity in those movements and those persons who instead are always ready to participate in protests for Palestine or against the wars of NATO stands out even more as incomprehensible behaviour.

It is a world, that of the “anti-imperialists”, which shows that it not only has remained behind in its own incapacity to understand contemporary reality and its transformations, but also to be imprisoned within ideological prisons that impede them from reading the nature of local phenomena in their specificity. They say: one always must read events in a global key. But even if that were true, one first of all needs to read them well, and second, they need to do so without forgetting the persons who live in places where the events take place and who are undergoing more often than not local forces. As the Syrians know well, at times local powers can be more violent and ferocious than global ones. What does it matter to a Syrian if in the end the United States should make gains in geopolitical interests, if this of course is true, if the day before a follower of Assad has killed his brother? The Syrian regime perhaps is not a friend of the West, but it is an oppressive regime that has in recent years started a process of free market policies and policies of centralisation of economic power that resemble unrestrained capitalism, limited only to the need to ensure that the distribution of wealth is compatible with the interests of the authorities.

The loss of credibility of international solidarity movements – It is a paradox and disquieting that the insurrection brought forward in the first place in the name of freedom, democracy and social justice, and which is brought ahead by the less advantaged social classes of the country, is perceived as a revolt in favour of global imperialism. Why can’t one simply be on the side of the people and against the forces that limit their freedoms, wherever they may be? But this would already be an operation that is far too complex within the rigid framework of imperialism vs the free world. One is either against Iran or against the United States. These persons in general exhibit a presumptuous scepticism that often translates into a hasty conclusion: the mainstream media lies, therefore, reality is the opposite of what they affirm. In other words, if CNN affirms that there is a massacre in Syria, it means that the revolt has been organised by the Americans. They know how the world works, the others are poor lobotomised idiots who drink down anything that the mass media decides to force their way.

But unfortunately, or perhaps fortunately, the world (and also that of the media) is much more complex than that. If it is true that the mainstream media are often subordinated by the agendas of governments, it is also true that one cannot so easily dismiss them and thing that there is a permanent international conspiracy woven by the United States. But all of this, for those pseudo-intellectuals who are sitting comfortably in their own armchairs while people die, is if no importance at all. They should however remember one thing, and that is when they take to the streets again to march for a just cause, against the occupation of Palestine or against another NATO intervention, they will have very much less credibility from now on.

continua su: http://www.fanpage.it/la-realpolitik-dell-anti-imperialista-da-salotto/#ixzz1nZvtmQWG
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100 civili siriani, vittime di 2 soli giorni di attachi

SCRITTO DA MARY RIZZO

“Sarebbe stato meglio nascere animali piuttosto che siriani. Avresti ricevuto maggiore protezione.”

Stavo riflettendo tra me e me, ed a volte a voce alta, “Che cavolo è successo all’empatia e all’umanità del movimento degli attivisti? Quando hanno deciso quale sangue non valeva molto? Dove sono andate la loro compassione, empatia e senso della giustizia?”

Ci sono alcune qualità che un’attivista dovrebbe possedere come parte obligatoria del proprio bagaglio. Non tutti devono avere una soluzione ai problemi che affligono le vittime o i deboli nelle cause che sostengono. Nemmeno devono dedicare molto tempo o soldi alla causa. Si potrebbe fare l’attivista oggigiorno localmente o anche se si è disabili o si  hanno difficoltà a lasciare le proprie case. Ci si può esprimere, condividere informazioni, e fare azioni di solidarietà attraverso internet. Le qualità, però, che dovrebbero essere a disposizione di ogni attivista includono l’empatia, un po’ di coraggio ed un forte desiderio che “il bene” abbia il sopravento e sconfigga “il male”. Che questo bagaglio così cruciale e obligatorio sia diventato così selettivo deve essere il colpo più fatale all’universo dell’attivisimo. Lo fa puzzare di ipocrisia e serve principalmente la causa degli oppressori.

L’empatia è una risposta sociale ed emotiva alle condizioni in cui vivono altri essere senzienti. Siccome tutti noi possiamo concordare che dolore e sofferenza (compresso quello d’essere vittima di abusi, fame e privazioni) sono cose negative, non dovrebbe essere difficile sentirsi male, “come se” quello che succede potesse succedere a noi o alle persone che amiamo. Se siamo capaci di sconnettere l’empatia perché abbiamo un’ideologia cui fare fede, accompagnata da una sorta di strana pressione sociale, qualcosa è andato storto. Se siamo selettivi per un concetto quale il dolore umano e la per nostra capacità di accettarlo (per gli altri), abbiamo bisogno di una lunga pausa di riflessione per pensare ex novo che cosa stiamo facendo nel mondo dell’attivismo. Dobbiamo ricordare che l’empatia potrebbe essere uno strumento per il cambiamento, dobbiamo metterlo al nostro servizio e capire che la gente che soffre (e in alcuni casi gli animali) percepisce il nostro coinvolgimento oppure la nostra indifferenza, e possono servire delle capacità tipiche degli (soprattutto) attivisti per far sì che i sentimenti di empatia si manifestino e vadano verso la fine della sofferenza, che rimane l’oggetto primario ed immediato.

Per poter capire, testimoniare ed identificarsi con la sofferenza estrema che è la realtà di alcuni, un attivista deve possedere la capacità di aiutare in una maniera concreta il cambiamento della condizione di dolore e di sofferenza attraverso il riconoscimento della condizione, seguito da azioni atte a    intervenire a favore delle vittime. Dall’altra parte, la loro indifferenza potrebbe dare sostegno al violento, all’ oppressore, che crede che la sua violenza sia giustificata.

Non c’è stata mancanza di prove per moltissimi mesi che in Siria la situazione attuale è una crisi umanitaria di gravità estrema. A citare alcune statistiche, molte delle quali provenienti dagli organi internazionali considerati come altamente autorevoli come l’ONU, Human Rights Watch, Amnesty International e altri ancora, in undici mesi dalle prime manifestazioni contro il regime, ci sono stati 6.000 civili uccisi, da cecchini, da  bombardamenti con mortai, bombe e pestaggi, anche se altre fonti dichiarano che il numero vero è molto più alto, visto che la scoperta di fosse comuni e la “sparizione” di manifestanti è un evento frequente. 70.000 persone sono state arrestate, la stragrande maggioranza senza accuse specifiche oppure accusate di crimini che nessun tribunale normale potrebbe sostenere, compresi crimini di pensiero e di intento. Ci sono stati casi documentati in modo costante di abusi e tortura, con i corpi segnati dalla brutalità che è difficile immaginare. Le scene sono così orribili e devastanti, che in anni ed anni di attivismo per i diritti umani e soprattutto per quelli palestinesi, non ho mai visto questo livello di depravazione, questo livello di crudezza.

La settimana scorsca, la città di Idleb ha subito un attacco molto sanguinoso: un gruppo di persone sono state vittime dello scoppio di una bomba di chiodi, che ha conficcato piccolissimi pezzi di metallo nella loro carne, daneggiando gli organi interni e causando emorragia interna fino ad arrivare ad una morte dolorosa. Sono stati trasportati all’ospedale civile per il loro funerale, ma lì, altri 60 corpi erano scoperti nelle celle frigorifere, tutti con segni di tortura estrema. L’ospedale è occupato dalla militia del regime che ha sparato alla gente e proibito a qualsiasi ferito le cure. Gli ospedali ora servono soltanto al regime per rimanere al potere a tutti i costi. L’immagine che è venuta alla mente di un’amica attivista che ha visto le foto erano le immagini  di persone faccia in giù nel proprio sangue a Sabra e Shatilla. Ma, questi sono siriani, e per un motivo che non riesco a capire, la maggioranza degli attivisti per la Palestina preferiscono ignorare il tutto. Stano portando gli paraocchi oppure sono incapaci di provare empatia con i siriani?

Che ci sono più di 20.000 rifugiati che hanno cercato la salvezza in Turchia nelle tende è un altro numero che dovrebbe essere un dato insopportabile per un attivista. Sappiamo bene quello che è il destino dei rifugiati, il fatto che spesso non possono mai tornare e soprattutto, le condizioni atroci in cui sono costretti a vivere. Un attivista dovrebbe essere preoccupato per tutto questo. Quanti siriani sono fuggiti in Libano o anche più lontano? Nessuno conosce i numeri perché spesso questa gente continua ad essere minacciata e ricercata anche in esilio.

Come mai gli attivisti non riescono a capire la severità della situazione? Perché denunciano i manifestanti negli stessi termini che sono usati dal regime, nonostante montagne di prove che dimonstrano che non è un governo umano? Come mai hanno fatto uso di Twitter, Facebook ed i blog per settimane contro lo spray al pepperoncino negli occhi dei manifestanti americani, ma gli assalti mortali contro civili (compreso più di 300 bambini che sono morti per mano del regime, molti di loro soggetti alla detenzione e alla morte per torture) sono ignorati? Sono i Siriani figli di un dio minore?  Sono meno degni di protezione e di interesse? E’ mai possibile che studenti universitari americani che dopo la manifestazione possono tornare nei loro dormitori e sanno che le loro vite non sono in pericolo ottengono più comprensione e empatia dagli attivisti che bambini arabi innocenti che hanno perso le loro vite sotto la crudeltà di una milizia repressiva?

Alcuni diranno, “Perché dici che è peggio se qualcuno uccide la propria gente?” come una scusa per poi parlare di un altro luogo geografico, un’altra situazione. Altri diranno che il regime di Assad è l’ultimo baluardo contro l’imperialismo, che è l’unico argomento che riescono a trovare. Sono sicuri che dietro tutte le proteste c’è un complotto imperialista, qualcosa che non dicevano  per le stesse proteste in Tunisia, Egitto ed a volte, verso l’Intifada palestinese. Molte di queste persone che dichariano che non può  essere una rivolta sincera e popolare oppure una rivoluzione vivono in società ricche in Europa e Nord America, dove hanno il diritto di dire qualsiasi cosa vogliono senza avere paura di essere arrestati. Però, non hanno mai fatto parte di una rivoluzione o di una rivolta contro il governo al  potere. Altri dicono che non ci deve essere l’intervento esterno, ma fanno il tifo per la Russia, il Libano e l’Iran perchè continuino ad armare il regime perché lo sostengano per il più lungo tempo possibile. Altri diranno che l’Esercito della Siria Libera è una milizia imperialista (???!!!) e che sta fomentando la guerra, non essendo una vera milizia di resistenza. Ancora altri dicono che entrambi i lati hanno la colpa, mettendoli sullo stesso piano, una cosa che non si azzardarebbero a fare se fosse la Palestina. Come è possible mettere a pari merito civili con un potere armato che controlla il governo, l’economia, che potrebbe togliere l’acqua, la corrente e il gas per proprio sfizio, arrestare persone in modo arbitrario a migliaia, chiudere ospedali, invadere città con carri armati, bombardare le persone mentre stanno nelle loro case e mettere cecchini sui tetti,  dovesse mai qualcuno provare a scappare?

Un mio amico siriano mi ha detto qualche mese fa, “Se solo fossimo degli animali, credo che ci sarebbero più persone a provare la compassione per noi.” Dopo alcune settimane, ha preso atto anche dell’abbandono totale degli Attivisti per la Palestina, che ripetono le posizioni retoriche di Assad senza nemmeno un motivo pratico per farlo se non la loro mancanza di umanità oppure la loro mancanza di occhi per vedere. Mi ha detto, “Dovremmo dire a tutti semplicemente che siamo palestinesi, forse solo allora si sentiranno male per come stiamo morendo.” Io lo porterei ancora avanti il pensiero: alcuni anni fa Vittorio Arrigoni ha scritto un pezzo molto toccante. Io chiedo agli attivisti per la Palestina in modo particolare di leggerlo e rifletterci sopra.

“Prendi dei gattini, dei teneri micetti e mettili dentro una scatola” mi dice Jamal, chirurgo dell’ospedale Al Shifa, il principale di Gaza, mentre un infermiere pone per terra dinnanzi a noi proprio un paio di scatoloni di cartone, coperti di chiazze di sangue. “Sigilla la scatola, quindi con tutto il tuo peso e la tua forza saltaci sopra sino a quando senti scricchiolare gli ossicini, e l’ultimo miagolio soffocato.” Fisso gli scatoloni attonito, il dottore continua “Cerca ora di immaginare cosa accadrebbe subito dopo la diffusione di una scena del genere, la reazione giustamente sdegnata dell’opinione pubblica mondiale, le denunce delle organizzazioni animaliste…” il dottore continua il suo racconto e io non riesco a spostare un attimo gli occhi da quelle scatole poggiate dinnanzi ai miei piedi. “Israele ha rinchiuso centinaia di civili in una scuola come in una scatola, decine di bambini, e poi la schiacciata con tutto il peso delle sue bombe. E quale sono state le reazioni nel mondo? Quasi nulla. Tanto valeva nascere animali, piuttosto che palestinesi, saremmo stati più tutelati.”A questo punto il dottore si china verso una scatola, e me la scoperchia dinnanzi. Dentro ci sono contenuti gli arti mutilati, braccia e gambe, dal ginocchio in giù o interi femori, amputati ai feriti provenienti dalla scuola delle Nazioni Unite Al Fakhura di Jabalia, più di cinquanta finora le vittime. Fingo una telefonata urgente, mi congedo da Jamal, in realtà mi dirigo verso i servizi igienici, mi piego in due e vomito.”

In questo momento, queste vittime sono siriani. In questo momento, la media di 40 vittime al giorno (ma cresce negli ultimi giorni), a volte 100 vittime ogni giorno, è ciò che accade in Siria.

(grazie a Eugenio Dacrema per l’aiuto)

the amount of marches and number of participants has grown exponentially

WRITTEN BY ENRICO DE ANGELIS, translated by Mary Rizzo

After almost a year, let’s take a look at the fundamental moments of the revolt in Syrian, running the gamut of repression, the regime’s propaganda and “hope”. From the first protests in Damascus up to the bloody episodes of recent days.

A Syrian dissident once told me that ever since the revolts in Syria started, time passes faster than in the rest of the world. If outside, a day goes by, within the borders, it is as if a week has passed. It is hard to think that only a year ago, Syria had one of the most stable regimes in the Middle East. Its president Bashar al-Assad seemed to enjoy a consensus that the other Middle Eastern dictators, starting from Hosni Mubarak, did not have. The economic difficulties hadn’t yet reached the breaking point of tolerance as they had in Egypt. And lastly, the geopolitical position of Syria put several obstacles in front of a possible revolt. For years the Syrian regime had been the only certainty in an area that is dense with ambiguity and problems: the chaos of Iraq following the American occupation, the fragility of Lebanon with its intermittent civil wars, Israel and the occupation of Palestine. No one wanted, and in many ways no one still wants, the sudden and violent fall of the Syrian regime, not even the Western powers, starting from the United States. It is impossible to think of a “calculated” regime change, it is impossible to predict what will happen if the Assad regime, which has lasted 40 years, should fall.

All of these certainties collapsed one after the other. No one expected that the Syrian revolution could have reached such proportions and developed in this way. From a year since the start of the revolts, which began in March 2011, Syria today appears to be on the brink of a civil war. The regime’s repression of the uprising in the most recent days has reached its apex. The prolonged shelling of the city of Homs, one of the strongholds of the “rebels”, is bringing about the death of hundreds. A few days earlier, there was the failure and the withdrawal of the Arab League’s observers, after having admitted their own incapacity to put a halt to the violence. Then, the lack of reaching an agreement on the UN resolution from the Arab League initiative that asked for Bashar to step down and to start the transition process towards democracy. A resolution that, though excluding a military intervention, was blocked in no uncertain terms by the double veto of Russia and China.

Never before as today are all eyes set on the armed aspect of the revolt, that Free Syrian Army (FSA) constituted prevalently of deserters of the armed forces that since July 2011 has militarily opposed the repression. The United States, though excluding a direct armed intervention, seems to think of supporting the FSA with arms and money, with the help of Turkey, Qatar and Saudi Arabia. On the other side, Russia and Iran continue to support the regime and supply Bashar al-Assad’s militia. In essence, there are all the elements for a sort of “proxy war” with dynamics that resemble those of Vietnam in the 1960s or, to stay in the region, similar to the style of the Lebanese civil wars.

The armed revolt and the regime’s propaganda – What is unfolding before our eyes can be defined as a sort of “self-fulfilling prophecy”. The regime has insisted since the beginning that the revolt was an armed on, directed by foreign elements, fruit of an international conspiracy and underscored by ethnic reasons: Sunnis against Alawites. Even when that was evidently not the case at all. In the regime’s version, the repression of the protesters has always been presented as a fight against invisible “terrorists” and against armed gangs that were not identified in any clear way. It had been Bashar al-Assad himself, in a speech held at the People’s Council at the end of last March, to set this narrative of events, deluding a good number of Syrians who hoped at least in a partial recognition of the growing dissent in the country and in the opening towards a pacific exit strategy that at the same time seemed still to be realistic. Today, some of the elements that constitute the regime’s propaganda have become reality: it is true that the armed revolt has assumed a certain importance. It is true that foreign intervention is ever more pressing, first under the form of economic and diplomatic pressure, and perhaps from now on even under the form of military aid. It is true that even the ethnic aspects of the clashes have become more evident. The Alawites, a minority group to which the al-Assad family belongs, are almost all on the side of the regime, as well as how the able propaganda of the regime has always tried to paint the revolt as directed towards the creation of an Islamic state in which the exponents of other religious groups would find themselves emarginated or worse, persecuted. Some of the lies of the regime have transformed themselves, at least in part, into truth.

The wind of the Arab Spring – But it has not always been that way. The Syrian revolt started spontaneously and it is still prevalently an authentic revolt, brought forward by the Syrian citizens without the help of anyone. The requests of the protesters are for the most part extraneous to a religious discourse: they are asking for freedom, democracy, social justice. And, despite everything, the peaceful protesters continue to build the true motor of the revolt. Everything had its start in Tunisia and Egypt. The Syrian revolt would probably never have taken place without the precedent Arab Springs. The domino effect in this case is striking. When the so-called Arab Spring began in North Africa, something in Syria had shaken. Small events, but taken all together make up a definite change in the environment. When I was in Damascus, in the winter of 2010, the transformation was evident. It was enough to look at the debates that were flooding the information sites in that period: there were discussions on the news of the uprisings against Mubarak and Ben Ali, and it is simple to pass from these arguments to the situation in Syria. One almost does not even notice it happening. In substance, the problems are and remain the same in all the Arab countries: corruption, growing gap between the rich and the poor, daily humiliation, lack of freedom, an economy that is on the decline in a way that is seemingly unstoppable. One talks of Egypt and Tunisia, and in reality, one is talking of Syria.

The phenomenon doesn’t concern only Internet. Even outside of the web, the atmosphere is visibly changing. The traditional remissive and apolitical nature that has always characterised the population seems to be crumbling. Acts of bullying and arrogance that were once tolerated by perseverance are now met with a growing impatience. In February the first marches were organised, in front of the Egyptian and Libyan embassies, to express solidarity with the Arab Spring. Then something that until only a few months before had been unthinkable: dozens of persons took to the streets of Damascus to protest against the violence of a policeman against the child of a shopkeeper. The protesters shouted, “the Syrian people will not be humiliated,” which successively became one of the most widespread slogans in the protests to follow. Damascus was thus the first city to move, something that today might seem incredible.

On 15 March, a group of youth gathered together at the suq (market) of Hamidiya: it was the first time that films that had been made using mobile phones had been put onto Internet. Al Jazeera, the pan-Arab network of Qatar, one of the Arab world’s most widespread channels, immediately began to transmit them, also allowing those who did not have an Internet connection to know what was going on. On 16 March, the relatives of some political prisoners gathered in front of the Ministry of the Interior. The security forces intervened with violence, beating the protesters and arresting dozens of them.  Small groups of protesters continued to take to the streets, but this was still a limited phenomenon. Until that moment, the only ones to make a move had been the “civil society” of Damascus: a middle-to-upper class of intellectuals and youth who were working in the cultural field, in journalism, civil organisations and human rights groups.

participation spans all ages

The dynamics of the protests had changed in those very days. In the small city of Dera’a, in southern Syria, a group of children with spray paint wrote some slogans against the regime on a wall. The emulation of the Egyptian revolt was quite clear: the writing was imitating the anti-Mubarak slogans used by the young Egyptians of the 25 January movement. The children copied them directly from the reports on Al Jazeera. The reaction of the regime was immediate: the children were arrested. The next day their parents and the families of the children took to the streets to protest, encouraged by that same atmosphere that had materialised a few days earlier in Damascus. The security forces intervened, shooting: there were the first deaths. The funerals became the occasion for even larger protests, and the repression was growing more and more ferocious. The nearby villages ran in support of Dera’a. The protesters numbered in the thousands. The Syrian revolt had begun.

The evolution of the revolt – From Damascus, the uprising moved to the provinces, and from the elite, it was substituted by the lower-middle class. This takes into consideration very often those same sectors of the population which initially constituted the pillars of the support to the regime: farmers, labourers, office workers and shopkeepers who in the last fifteen years had been abandoned and penalised by the liberalisation reforms. They were the ones who most strongly felt the effects of growing corruption in the circles of power that gravitated around the regime and of the progressive cuts in state aid. Other cities and regions progressively joined the protests: Banyas, Nawa, Homs, Latakia, Idlib, Qamishli, Hama and many others. At the start, the protests were born from various, localised needs: each region has its own requests and its own complaints regarding the regime. Especially, at the start, it was not asked for Bashar al-Assad to step down: the slogans demanded the end of corruption, reforms, more freedom.

It’s been the ferocious repression of the regime to give unity to this fragmented chain of uprisings. And, it is the repression of the regime to radicalise the requests of the protesters. As they gradually saw their death toll rise in the dozens, and then in the hundreds of protesters, the legitimacy of the president had progressively crumbled, and the marches became an open revolt against Bashar al-Assad and his regime. It has been a peaceful uprising: no one at the start thought of using arms against the army and the security forces. The control of the military by the regime is total, almost all of the officers are Alawites and their loyalty is absolute.

But even this story started to change: someone started to take weapons as a vendetta, then the first individual desertions took place as well as the formation of armed anti-regime groups. The prophecy of the regime became reality as civil war seems to get nearer, even if it is still avoidable. But looking at the current situation, one should not forget how the revolt began, and who is responsible for its degeneration.
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Siria: ricostruire le origini della rivolta quasi un anno dopo

A quasi un anno di distanza, ripercorriamo le tappe fondamentali della rivolta in Siria, tra repressione, propaganda di regime e “speranza”. Dalle prime manifestazioni a Damasco fino ai cruenti episodi degli ultimi giorni.

Un dissidente siriano una volta mi ha detto che da quando le rivolte sono cominciate in Siria il tempo passa più velocemente che nel resto del mondo. Se al di fuori è passato un giorno, all’interno dei confini è come se fosse passata una settimana. È difficile pensare che un anno fa quello siriano fosse uno dei regimi più stabili del Medio Oriente. Il presidente Bashar al-Assad sembrava godere di un consenso che altri dittatori mediorientali, a cominciare da Hosni Mubarak, non avevano. Il disagio economico non aveva ancora raggiunto il limite massimo di sopportazione come in Egitto. E infine, la posizione geopolitica della Siria poneva più di un ostacolo a una possibile rivolta. Per anni il regime siriano aveva costituito la sola certezza in un’area percorsa di incognite e problemi: il caos dell’Iraq dopo l’occupazione americana, la fragilità del Libano con le sue intermittenti guerre civili, Israele e l’occupazione della Palestina. Nessuno voleva, e per molti versi nessuno ancora vuole, una caduta improvvisa e violenta del regime siriano, neanche tra le potenze occidentali, a cominciare dagli Stati Uniti. Impossibile pensare a un passaggio di regime “calcolato”, impossibile prevedere cosa succederebbe se il regime quarantennale regime degli Assad dovesse crollare.

Queste certezze sono crollate una a una. Nessuno si aspettava che la rivoluzione siriana potesse raggiungere simili proporzioni e svilupparsi in questo modo. A un anno dallo scoppio delle rivolte, cominciate nel Marzo del 2011, la Siria appare oggi sull’orlo di una guerra civile. La repressione del regime nei confronti dell’insurrezione in questi ultimi giorni ha raggiunto il suo apice. Il bombardamento prolungato della città di Homs, una delle roccaforti dei “ribelli”, sta mietendo centinaia di vittime. Pochi giorni prima, l’insuccesso e il ritiro degli osservatori della Lega araba, dopo aver ammesso la propria incapacità ad arginare le violenze. Poi il mancato accordo per una risoluzione ONU su iniziativa della Lega araba che chiedeva le dimissioni di Bashar al-Assad e l’inizio di un processo di transizione verso la democrazia. Risoluzione che, pur escludendo l’intervento armato, viene bloccata senza mezzi termini dal doppio veto di Russia e Cina.

Mai come oggi gli occhi sono puntati sul lato armato della rivolta, quell’esercito siriano libero (ESL) costituito prevalentemente di disertori dell’esercito regolare che dal luglio 2011 si oppongono militarmente alla repressione. Gli Stati Uniti, pur escludendo un intervento armato diretto, pare comincino a pensare di sostenere l’ESL con armi e finanziamenti, con l’aiuto di Turchia, Qatar e Arabia Saudita. Dall’altra parte, Russia e Iran continuano a sostenere il regime e a rifornire le armate di Bashar al-Assad. Insomma si sta profilando una sorta di “guerra per procura”, con dinamiche simili a quella del Vietnam negli anni sessanta o, per restare nel Vicino Oriente, sullo stile delle guerre civili in Libano.

La rivolta armata e la propaganda del regime – Quella che oggi si dispiega sotto i nostri occhi ha l’aria di una “profezia che si autoadempie”. Il regime ha sostenuto fin dall’inizio che la rivolta fosse armata, pilotata da elementi stranieri, frutto di un complotto internazionale e mossa da ragioni etniche: sunniti contro alawiti. Anche quando evidentemente non era così. Nella versione del regime, la repressione contro i manifestanti è sempre stata presentata come una lotta a degli invisibili “terroristi” e a non ben identificate bande armate. È stato lo stesso Bashar al-Assad, in un discorso tenuto al Consiglio del Popolo alla fine del marzo scorso, a fissare questa narrazione degli eventi, deludendo non pochi siriani che speravano almeno in un parziale riconoscimento del dissenso crescente nel paese e nell’apertura verso una via d’uscita pacifica che al tempo appariva ancora realistica. Oggi alcuni degli elementi che costituiscono la propaganda del regime sono divenuti realtà: è vero che la rivolta armata ha assunto un peso importante. È vero che l’intervento straniero è sempre più pressante, prima sotto forma di pressioni economiche e diplomatiche e forse da ora in poi anche sotto forma di aiuti militari. È vero anche che gli aspetti etnici dello scontro sono divenuti più evidenti. Gli alawiti, gruppo minoritario cui appartiene la famiglia di Bashar al-Assad, si sono quasi tutti schierati dalla sua parte, anche come risultato dell’abile propaganda del regime che ha sempre dipinto la rivolta come diretta alla creazione di uno stato islamico al cui interno gli esponenti di altre confessioni religiose sarebbero marginalizzati o, peggio, perseguitati. Alcune delle bugie del regime si sono trasformate in, almeno parziali, verità.

Il vento della Primavera araba – Ma non è sempre stato così. La rivolta siriana è iniziata spontaneamente ed è ancora prevalentemente una rivolta autentica, portata avanti da cittadini siriani senza l’aiuto di nessuno. Le richieste dei manifestanti sono per lo più estranee a discorsi di tipo religioso: si chiedono libertà, democrazia, giustizia sociale. E, nonostante tutto, i manifestanti pacifici continuano a costituire il vero motore della rivolta. Tutto ha avuto in inizio in Tunisia ed Egitto. La rivolta siriana non sarebbe probabilmente mai avvenuta senza le precedenti Primavere Arabe. L’effetto domino in questo caso è lampante. Quando la cosiddetta Primavera Araba è cominciata nel Nord Africa, in Siria scatta qualcosa. Piccoli dettagli, ma che insieme disegnano un deciso cambio d’atmosfera. Quando ero a Damasco, nell’inverno del 2010, la trasformazione era evidente. È sufficiente guardare ai dibattiti che affollano i siti d’informazione in quel periodo: si commentano le notizie sulle insurrezioni contro Mubarak e Ben Ali, ed è facile passare da questi argomenti alla situazione in Siria. Quasi non te ne accorgi. In fondo i problemi sono e restano gli stessi in tutti i paesi arabi: corruzione, crescente differenza tra ricchi e poveri, umiliazioni quotidiane, mancanza di libertà, un’economia che declina apparentemente in modo inarrestabile. Si parla di Egitto e Tunisia, e in realtà si parla di Siria.

Il fenomeno non riguarda solo internet. Anche al di fuori della rete l’atmosfera sta visibilmente cambiando. La tradizionale remissività e apoliticità che ha sempre caratterizzato la popolazione sembra cominciare a sbriciolarsi. Atti di bullismo e prepotenza che prima erano tollerati a testa bassa sono ora accolti con crescente insofferenza. A febbraio vengono organizzate le prime manifestazioni, davanti alle ambasciate egiziana e libica, per esprimere solidarietà alla Primavera Araba. Poi è accaduto qualcosa che era impensabile fino a qualche mese prima: decine di persone a Damasco scendono in piazza a protestare contro la violenza di un poliziotto nei confronti del figlio di un negoziante. I manifestanti gridano “il popolo siriano non sarà umiliato”, che successivamente diverrà uno degli slogan più diffusi nelle proteste successive. Damasco è quindi la prima a muoversi, cosa che oggi può sembrare incredibile. Il 15 marzo gruppi di giovani si riuniscono al suq (mercato) Hamidiya: è la prima volta che vengono girati e sono diffusi in rete i filmati realizzati con telefoni cellulari. Al-Jazeera, la rete pan-araba del Qatar, uno dei canali più visti del mondo arabo, comincia immediatamente a trasmetterli, permettendo anche a chi non ha una connessione internet di sapere cosa sta succedendo. Il 16 marzo i parenti di alcuni prigionieri politici si riuniscono di fronte al ministero dell’interno. Le forze di sicurezza intervengono duramente, colpendo con forza i manifestanti e arrestandoli a decine. Piccoli gruppi di oppositori continuano a scendere in piazza, ma si tratta di un fenomeno ancora limitato. Finora a muoversi è stata unicamente la “società civile” damascena: una classe medio-alta di intellettuali e giovani che lavorano nel campo della cultura come giornali, organizzazioni civili, gruppi di diritti umani.

La dinamica delle proteste è cambiata in quegli stessi giorni. Nella piccola città di Deraa, nel sud del paese, un gruppo di bambini muniti di bombolette spray scrive sui muri slogan contro il regime. L’emulazione della rivolta egiziana è fin troppo chiara: le scritte sono copiate da slogan anti-Mubarak usati dai giovani egiziani del 25 gennaio. I bambini le hanno copiate direttamente dai report di Al-Jazeera. La reazione del regime è immediata: i bambini vengono arrestati. Il giorno successivo i genitori e le famiglie dei bambini scendono in piazza a protestare, incoraggiati da quella stessa atmosfera che si era materializzata qualche giorno prima a Damasco. Le forze di sicurezza intervengono, sparando: ci sono i primi morti. I funerali divengono occasione per manifestazioni ancora più ampie, e una repressione ancora più feroce. I villaggi vicini corrono a sostegno di Deraa. I manifestanti si contano a migliaia. È cominciata la rivolta siriana.

L’evoluzione della rivolta – Da Damasco l’insurrezione si sposta alla provincia, e alle elite si sostituiscono ceti medio-bassi. Si tratta molto spesso di quegli stessi settori della popolazione che prima costituivano il pilastro di sostegno del regime: contadini, operai, impiegati e piccoli commercianti che negli ultimi quindici anni sono stati abbandonati e penalizzati dalle riforme di liberalizzazione. Sono loro che hanno maggiormente risentito della crescente corruzione dei circoli di potere che gravitano intorno al regime e del taglio progressivo degli aiuti statali. Altre città e regioni si uniscono progressivamente alle proteste: Banyas, Nawa, Homs, Latakia, Idlib, Qamishli, Hama e tante altre. All’inizio le proteste nascono da esigenze diverse, localizzate: ogni regione ha le proprie richieste e le proprie lamentele contro il regime. Soprattutto, all’inizio non si chiede la caduta di Bashar al-Assad: gli slogan domandano la fine della corruzione, riforme, più libertà.

È la repressione feroce del regime a dare unitarietà a questa catena frammentata di sollevamenti. Ed è la repressione del regime a radicalizzare le richieste dei manifestanti. Man mano che i morti arrivano a decine, poi centinaia di manifestanti, la legittimità del presidente si sgretola progressivamente, e le manifestazioni divengono un’aperta rivolta contro Bashar al-Assad e il suo regime. Si tratta di un’insurrezione pacifica: nessuno all’inizio pensa di poter usare le armi contro l’esercito e le forze di sicurezza. Il controllo dell’esercito da parte del regime è totale, quasi tutti gli ufficiali sono alawiti e di fedeltà assoluta.

Ma anche questa storia comincia a cambiare: qualcuno comincia a prendere le armi per vendetta, cominciano le prime diserzioni individuali e la formazione di gruppi armati anti-regime. La profezia del regime diviene realtà e la guerra civile sembra avvicinarsi, anche se è ancora evitabile. Ma nel guardare la situazione attuale non bisogna dimenticare mai come la rivolta è cominciata e di chi è la responsabilità della sua parziale degenerazione.

Leggi anche:

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detainment as a way to prevent freedom of speech

Dear friends,
As you might have heard, the office in which I work at was raided by Air Force security branch on Thursday 16-2-2012. My boss, friend and mentor, Mazen Darwich, along with 8 male colleagues and friends, are still in detention since that day at air  force security branch, known to be the worst security branch in Syria.

I spent only 3 nights there along with five other female colleagues, those three nights were the longest hours of my life. You know that I was detained previously for two weeks, which was my first experience with detention, but those 3 nights at air security branch were the worst in comparison to my previous detention.

Below is SCM statement with regards to the raid and the arrest of our male colleagues, please share it with whomever you think might be helpful in getting the word out around the world.

Raid of Syrian Center for Media and Freedom of Expression office in Damascus, Arrest of its Staff and Visitors
In a new escalation against freedom of expression and media work in Syria, the Office of the Syrian Center for Media and Freedom of Expression (SCM) in Damascus was raided on Thursday 16 February at approximately one and a half PM by agents of the Air Intelligence Intelligence (Mazzeh branch). The raid, that was carried out by members of the security apparatus along with a group of armed men, who caused panic and fear among employees and visitors of the center, especially since the officer in charge did not disclose the arrest or search warrants that are supposed to be issued by a public prosecutor.

The security forces took the IDs of SCM employees and visitors in addition to their mobile phones. They were prevented from proceeding their work and were asked to gather in one room until 4 PM; they were transferred to the Air force Intelligence detention center of Mazzeh then.

Following are the names of staff and administrators who have been arrested that day:
1 – Mazen Darwish, director of the Syrian Center for Media and Freedom of expression.
2 – Yara Badr, Syrian journalist and the wife of Mazen Darwish.
3 – Hani Zitani, a graduate of the Faculty of Engineering and the Faculty of Sociology and university teacher.
4 – Sana Zitani, a graduate of the Faculty of Sociology and wife Hani Zitani.
5 – Abdel Rahman Hamada, student at the Institute of Accounting.
6 – Hussein Gharir, graduate at the Faculty of Information Engineering.
7 – Mansour Al Omari, English literature graduate from Damascus University.
8 – Joan Fersso, a graduate of the Faculty of Arabic literature.
9 – Mayada Khalil, graduate at the University of archaeology in Aleppo.
10 – Ayham Ghazoul, a dentist.
11 – Bassam Al-Ahmed, a graduate of the Faculty of Arabic literature.
12 – Razan Ghazzawi, a graduate in English literature.
13 – Rita Dayoub.
Two visitors were also arrested; Shady Yazbek (student in medicine) and Hanadi Zahlout.

Female employees working at the center were released on Saturday 18 Feb 2012 around 10 PM (Yara Badr – Sanaa Mohsen – Mayada Khalil – Razan Ghazzawi) in addition to the visitor Hanadi Zahlout on one condition that at they are to show up at Air force Security every day from 9AM to 2PM for further investigation until unspecified date. Rita Dayoub was released.

The arrest of the President of the SCM, “Mazen Darwish,” and male colleagues and visitor, however, continues: Hani Zitani – Abdel Rahman Hamada – Hussein Ghrer – Mansur Al Omari – Bassam Al-Ahmad -Ayham Ghazoul – Joan Fersso, and the visitor Shady Yazbek are still in custody.

The Syrian Center for Media and Freedom of Expression strongly condemns the raid conducted against its office as well as the ongoing arbitrary detention of the journalist Mazen Darwish and its staff. SCM expresses its deepest concern regarding the fate of persons remaining in detention, demands the Syrian authorities to release all detainees immediately and unconditionally, and holds the Syrian authorities fully responsible of the psychological and physical conditions of the detainees.

The center calls upon the Syrian authorities to put an end to arbitrary arrests and harassment of journalists, media workers and freedom of opinion and expression advocates.

Finally, the Syrian Center for Media and Freedom of Expression expresses its gratitude to all institutions and individuals who have expressed solidarity with the Syrian Center for Media and Freedom of Expression against such oppressive policies.
— Best, Razan

Dr. Mohamed Nour Dachan

Interview with Doctor Mohamed Nour Dachan, Italian delegate of the Syrian Coalition of Support to the Syrian Revolution

 by Giovanni Sarubbi, translated by Mary Rizzo

Doctor Mohamed Nour Dachan is the Italian delegate of the Syrian Coalition of Support to the Syrian Revolution. Born in Aleppo, Syria 65 years ago, he has been living in Italy for 45 years. Doctor of Medicine and Surgery, he has various specialisations and works as a family doctor. Currently he is the President Emeritus of the Union of Islamic Communities of Italy (UCOII) of which he is among the founders, and of which he was the acting President until two years ago. Recently he participated in the meeting of the Syrian National Council with the Italian Foreign Affairs Minister Giulio Maria Terzi di Sant’Agata. The Syrian National Council has promoted a national protest in Rome to be held on the date of 19 February, which has as its slogan “Let us stop the massacre of the innocents”. He has accepted to answer our questions regarding the Syrian situation, and for this, we are grateful. In his words, one can feel the suffering of who, still very young, was forced to leave his own country, bringing him to firmly oppose the Assad government. But, and this should be stressed, it is also an appeal to not leave anything untried for a peaceful solution, without arms or war, to the Syrian crisis. It is a hypothesis on which he works intensively. Following is the text of the interview.

Giovanni Sarubbi (GS): Doctor Dachan, you have been living for many years in Italy, and you have become a member of the Syrian National Council. Can you kindly explain to us the reasons for your choice and describe what forces comprise such Council?

Dr. Mohamed Nour Dachan (MND): To become a member of the SNC is not a novelty for me, seeing that for many years I have chosen freedom and democracy and that during these years I have fought against dictatorships and injustice and for this reason, I could not hesitate to give my contribution to my country of origin.

The SNC joins together very many components of the Syrian opposition, an opposition that has a wide variety of elements, given that there has been over 40 years of dictatorship which has slowly but surely allowed the birth of one opposition group after the other. The advantage of the SNC is that it has the largest opposition groups taking part in it: religious, secular and liberal ones.

GS: What do you propose to do, what is your programme and by the means of what initiatives and instruments do you plan on realising your goals?

MND: The programme is to support the peaceful revolution of the Syrian people, to work and raise awareness to all the world’s countries so that they help us to obtain the fall of the Syrian regime.

GS: What relationship do you have with the Free Syrian Army?

MND: There has to be some clarification regarding the name: it is called Free Syrian Army, which means that they are soldiers, officers and non-commissioned officers who have chosen to refuse shooting at unarmed civilians and it is not an offensive army that is at war, but it has exclusively the task of defending the protests.

It is constituted of a bilateral commission which has started its collaboration between the SNC and the Free Army.

GS: The Syrian National Council has been recognised at an international level by some countries such as France and the USA. What relationships have you got with these countries? Don’t you believe that this support could harm your cause and the liberation of your people from oppression?

MND: The SNC has not yet been recognised by any country, but there have been meetings with several countries, both Arab-Islamic and not. For the time being, the only country that has expelled the Syrian Ambassador has been Tunisia, and Libya is preparing to give the SNC official local offices, in addition to other countries such as Turkey where the SNC has its actual headquarters.

GS: You have recently had a meeting with the Foreign Affairs Minister of the Italian government. What have you asked of the Italian government and what response did you receive?

MND: We have already had a meeting with the previous government’s Foreign Affairs Minister Frattini, and successively with Minister Terzi: our first requests have been to obtain support for the Syrian revolution with all possible means and to remove the support and collaboration they have with the Syrian regime. The relationship has begun very well and we hope that the collaboration is continuous and fruitful.

GS: In your communiqué you have written that: “Today everyone is pointing their finger against Russia and China, but in reality, behind their positions are hidden other diplomatic entities who are complicit in this slaughter.” Who are you referring to? From your point of view, who are the forces in play in Syria and what are the objectives they have set for themselves?”

MND: We don’t have any particular nation in mind, but in the time that has passed, eleven months with massacres each and every day – (and this is only my personal point of view) much more could have been done and perhaps much more can be done, if the positions of China and Russia had been different.

The forces in play by the regime are the army and the forces of the security services. Certainly, the Assad family and those dependent upon it have a sole objective: to continue to rule.

GS: In point 28 of the Report of the International Observers in Syria it is written: “The Mission had made note that various parties reported that there had been explosions of violence in many areas. When the observers had gone to these areas, they found that this information was unfounded.” Just as in all wars, the first victim is the truth and correct information. What can you say, from your point of observation, on what is truly going on in Syria? Do you have direct sources of information on all the things that are taking place?

MND: The mission of the Observers in Syria was dead before it had a chance to be born. There were three objectives to that mission:

1. Withdrawal of all the military vehicles from the streets, an objective that was neither applied nor taken into consideration,

2. The liberation of all the prisoners of thought who have been arrested from the beginning of the revolution to this very date: of the 150,000 person arrested, the government has liberated only a few hundred, only to arrest others from other places,

3. The number of observers was supposed to be 5,000, and instead those who had actually arrived were only 150, some of whom could not even be able to observe a high school graduation test in any high school at all!

The Syrian government, with its excuse of protecting them, first sent in the police forces and then they themselves made these very observers be accompanied by the security forces, in this way, they ensured that the people were terrified and they did not speak with anyone.

Of course, we have direct sources, and we are able to communicate with them now in every way that is possible, including those that are widespread communication instruments: Facebook, emails, cell phones and so forth.

GS: What is your point of view on the various proposals of solution to the Syrian crisis that have been set forth by different international organisations?

MND: We are favourable to any proposal at all which is peaceful but protects civilians, and most importantly, immediately stops this barbarity.

GS: There are about ninety associations, unions and parties, among them FIOM-CGIL, which have taken the position against any hypothesis of a new war in Syria, similar to what has recently been fought in Libya. From your point of view, is a pacific solution possible for the Syrian crisis, without wars or the intervention of foreign powers in your country?

MND: I thank you for this question and allow me to express an appeal, because some forces and some friends with which we have already shared in some activities and sit ins, when faced with the massacres of the Syrian people, are not evaluating the human question, but the political question, as if we were in the Cold War. The revolution started with the actions of children, and still today, each day its characteristic feature is the peaceful protesting in the street and squares. To allow a dictator to keep on assassinating his own people or to join in a war as the one in Libya? Between the two things there are actually many solutions, and for this I invite all the free and democratic men and women to take the side of the people: one simply cannot say, “we are against the war” in words, and then support the government that is using its own army against defenceless people. We ask our brothers and sisters who are against the war to join us with other solutions, but with a sole objective: to immediately put an end to the massacres.

Thus ends the interview. Obviously, whoever is against the war in Syria does not support any regime or any assassin, whoever it is committing these acts, but believes that one must to all that is necessary to find peaceful solutions to the crisis.

By Giovanni Sarubbi – Director of the site www.ildialogo.org (Italian)

Original in Italian: http://www.ildialogo.org/cEv.php?f=http://www.ildialogo.org/noguerra/NotizieCommenti_1328690852.htm

Shady Hamadi and other Italian Syrians protest against the Assad Regime

WRITTEN BY Monica Ricci Sargentini, translated by Mary Rizzo

In the days in which the city of Homs is under massive shelling by the Assad Regime and there has been a call for the evacuation of Americans from Syria, the writer and activist Shady Hamadi, born in Milan in 1988 from an Italian mother and Syrian father, writes an appeal to the Italian and International Community so that they forcefully condemn the massacre of unarmed people that is happening in his country of origin. His appeal seems to me to be a cry of anguish which we should not ignore. Shady Hamadi (photo) is a son of a leader of the Arab Nationalist Party in the region of Homs who underwent the torture of electrical cattle prods in the regime’s cells and at the end of the 1960s, was able to flee to Italy. A student of Political Sciences, Shady has already exposed himself on many occasions. He has given interviews on TV and web networks (“We can break the wall of fear”), and he is among the members of a Facebook community “Comunità siriana in Italia”. He is in contact with opposition figures in Paris and last year his book Voci di anime was published. It is a spiritual voyage in the search of one’s identity that is divided between two cultures. In the letter that we publish below, he invites us to “not remain in silence” and to set upon the task of “raising awareness” to inform others of the reality of the situation.

“My request of you all,” says Hamadi, “is that of putting a black ribbon around your bags, cases, backpacks, coats, wherever you can. This simple act will allow us, the Syrians who pass by you in public places, to recognise those who have chosen to not abandon the Syrian people, because they believe in the values of freedom and respect for human life.”

A simple act that, for the Syrians, means “solidarity”.

Here is the full letter:  

“I hope that my words will be a shout that comes from the whole of Syria and a kind request to all of you.

For eleven months, the land that has been the cradle of civilisation, is experiencing one of the darkest moments of its history that spans the millennia. Syria is bleeding. There is not a single city that has been able to spare itself from burying the young and old, women and children.

This revolution – different from others by the means and macabre repression it is using – is costing the city of Homs the highest price in human lives.

Hart Safsafi, Bab Sba, Bab Amr, are only some of the neighbourhoods of this audacious city, which have continued to pay a constant price in human lives. In these streets, my family has its origins and its memories, while today, those who live there, are facing a daily challenge against death.

Only in the last week more than 500 persons have lost their lives, due to the constant shelling that is striking their homes. This massacre of human beings must no longer be tolerated by the whole of humanity. There are no excuses, nor can there be any excuses for these actions carried out by the militia of the Syrian regime, with the goal of bending the city of Homs, given its strenuous and indomitable resistance. The people of Syria – Alawites, Sunnis, Shi’as, Christians, the entire enormous puzzle of ethnic and religious groups – has chosen to no longer accept the silence, striving for the breath of freedom that is common to human nature.

The task entrusted to the Syrians abroad and to any person at all, disregarding any differences in faith, nationality, ethnicity, is that of witnessing and being aware of what is happening in Syria.  No one should be silent or observe with indifference the continuation of this drama.

I invite all of you to begin a campaign to raise awareness, with the aim of informing others of what is going on in this nation that is suffering. Talk with your neighbours, your friends, write, protest and learn – from the Syrian tragedy – to love your neighbour, to not forget about his needs.

My request of you all is that of putting a black ribbon around your bags, cases, backpacks, coats, wherever you can. This simple act will allow us, the Syrians who pass by you in public places, to recognise those who have chosen to not abandon the Syrian people, because they believe in the values of freedom and respect for human life.”
Shady Hamadi

Original: http://lepersoneeladignita.corriere.it/2012/02/07/lappello-dello-scrittore-hamadi-un-fiocco-nero-per-salvare-la-siria/

EN FRANCAIS – Traduit par Wassyla Hayat

* Fr. L’écrivain et militant Shady Hamadi, né à Milan en 19…88 d’une mère italienne et d’un père syrien, lance un appel à la communauté italienne et internationale afin que soit énergiquement condamné  le massacre de gens désarmés dans son pays d’origine. Il est le fils d’un chef de file du parti nationaliste arabe de la région de Homs qui a subi la torture des aiguillons électriques pour bovins dans les cellules du régime et à la fin des années 1960, et a réussi à s’enfuir en Italie. Etudiant en Sciences Politiques, Shady a déjà pris position à de nombreuses reprises.

Voici son appel. “J’espère que mes paroles seront un cri qui s’élèvera de la Syrie toute entière et une demande à vous tous. Depuis onze mois, la terre qui a été le berceau de la civilisation, connaît l’un des moments les plus sombres de son histoire qui s’étend sur des millénaires. La Syrie saigne. Pas une seule ville n’a été exempte d’enterrements de jeunes et d’anciens, de femmes et d’enfants. Cette révolution – différente des autres par les moyens et la macabre répression macabre mis en œuvre – coûte à la ville de Homs le prix le plus élevé en vies humaines.

Hart Safsafi, Bab Sba, Bab Amr, ce ne sont que quelques-uns des quartiers de cette ville audacieuse, qui ont continué à payer un prix constant en vies humaines. Dans ces rues, ma famille a ses origines et ses souvenirs, alors qu’aujourd’hui ceux qui y vivent, sont confrontés à un défi quotidien contre la mort.

La semaine dernière seulement plus de 500 personnes ont perdu la vie, en raison du bombardement constant qui  s’abat sur leurs maisons. Ce massacre d’êtres humains ne doit plus être toléré par l’ensemble de l’humanité. Il n’y a pas d’excuses, il ne peut y avoir aucune excuse pour ces actions menées par la milice du régime syrien, dans le but de faire plier la ville de Homs en raison de son énergique et indomptable résistance. Le peuple de Syrie -, sunnites, alaouites chiites,  chrétiens, l’ensemble de l’immense puzzle de groupes ethniques et religieux – a choisi de ne plus accepter le silence, en luttant pour la liberté, aspiration commune à la nature humaine.

La tâche qui incombe aux Syriens vivant à l’étranger et à tous, sans tenir compte des différences de  foi, nationalité, ethnicité, est d’être témoin et conscient de ce qui se passe en Syrie. Personne ne doit se taire ou observer avec indifférence la poursuite de ce drame.

Je vous invite tous à commencer une campagne de sensibilisation, dans le but d’informer de ce qui se passe dans ce pays meurtri. Parlez à vos voisins, vos amis, écrivez, manifestez,  et apprenez – de la tragédie syrienne – à aimer votre voisin, à ne pas oublier ses besoins. Ce que je vous demande, c’est de mettre un ruban noir à vos sacs, mallettes, sacs à dos, manteaux, partout où vous le pouvez. Cet acte simple nous permettra, nous Syriens qui passons parmi vous dans les lieux publics, de reconnaître ceux qui ont choisi de ne pas abandonner le peuple syrien, parce qu’ils croient dans les valeurs de liberté et de respect de la vie humaine.”

Vous pouvez bien sûr rejoindre la page (en anglais pour le moment) “Un ruban noir pour la Syrie, éveiller les consciences” ( le lien figure en haut) et, si vous êtes anglophone, lire l’article https://wewritewhatwelike.com/2012/02/07/an-appeal-by-the-writer-hamadi-a-black-ribbon-for-syria/

grazie Mobin Safi    نحن مواطنون وناشطون سياسيون ومثقفون من منبت علوي وخصوصا من حمص وريف الساحل، ندين بقوة

The Assad System: To Kill More

جرائم بشار الأسد وندين بالخصوص القصف الذي تعرضت له مدينتنا الباسلة مدينة حمص الذي راح ضحيته اكثر من ثلاثمئة وخمسون شهيداً، بينهم شبان وأطفال ونساء، كلهم أ…برياء وكلهم سوريون وكلهم مظلومون وندين كل أنواع القتل والإجتياح التي يمارسها …النظام في ريف دمشق وحماه وإدلب وكل مكان من سورية، نحن ومن منطلق حرصنا على وطننا السوري المعذّب ندعو بشدة أهلنا السوريين من كل الطوائف والإثنيات للبقاء صفاً واحداً لتفويت الفتنة التي يحاول النظام الأسدي المجرم زرعها لجرالبلاد إلى حرب أهلية لا يعرف أحد كيف أوأين تنتهي، نحن السوريون العلويون في كل مكان من سورية ننبّه أخواننا إلى أن الجيش الأسدي يستخدم أحياء العلويين في حمص ليمارس إعتداءه على بقية الأحياء محاولاً بهذه الوسيلة إثارة الإقتتال الطائفي، لذلك فنحن نحمّل افراد النظام ا…لأسدي وكل المتعاملين معه من اشخاص وقوى واحزاب في الداخل والخارج مسؤولية ما يجري في البلاد ونحملهم بالأخص مسؤولية أيقاد الفتنة الطائفية التي قد تؤدي إلى تقسيم سورية، كما ندعو كل العسكريين الشرفاء من ضباط وصف ضباط ورجال أمن الإنشقاق عن آلة نظام العصابة القاتلة، هذه الآلة المدمّرة لبنيان الوطن السوري الحبيب، كما ندعوهم الوقوف في وجه هذا النظام اللاوطني في محاولته لزرع الفتنة الطائفية والمناطقية والقومية ومحاولة تقسيم سورية كي يبقى على أشلائها، كما إننا ندين الموقف الروسي اللامسؤول ونحمّل النظام الروسي القاتل مسؤولية كل طفل وامرأة ورجل يقتل برصاصه وأسلحته ونعلن ما يلي : 1- وقوفنا العلني واللا مشروط إلى جانب الثوار في سوريا 2- وقوفنا العلني واللا مشروط ضد العصابات الحاكمة لسوريا وضد من يساندها أو يدعمها مهما اختلفت التسميات والحجج 3- وقوفنا العلني واللا مشروط ضد الذين يراهنون على قتل الشعب فهؤلاء هم أعداء سوريا المستقبل مهما اختلفت انتماءاتهم عاشت سورية حرة واحدة مستقلة من الموقعين: د. تماضر عبدالله د.توفيق دنيا -د.رامي حسين- رشا عمران- نزار حمود كفاح علي ديب- المحامي عُباب رياض خليل- عادل محفوظ -الفنانة لويز عبدالكريم -الفنانة ريم علي- يامن حسين- عبدالكريم علي- فايق المير فراس سعد- عُلا رمضان- ماهر إبراهيم- مرح وسّوف- نينار حسن -علي بدرية- علي عبود- ربا حسن- غياث الجندي- راغدة حسين- ميلاد أمين علي نزير -علي سهير- أسمر خلدون الإبراهيم- محمود سلمان محمود عبدالله أسماء- عمار سوزان- سلوم تميم- أحمد أحمد- م أحمد شعبان وسّوف -سليمان علي- حسام وقّاف- حبيب محمد- نضال سعيد ماهر اسماعيل جميلة بركات- نضال س سلامه -ربى حداد- عادل سعود- عبير محمد نهلة -عباس ماهر اسبر- نور الهدى -عودة علي -سعد بيسان الفقيه- صبا خضور هشام- شوكت احمد -اياد الكردي- سميرة قابقلي عبير سليمان -سلاف صبح -همام حداد- وسيم حسن- علي سعد -علي علي- نوار قاسم

The Assad System: To Kill More

VERSIONE ITALIANA SEGUE!

by لجان التنسيق المحلية في سوريا on Sunday, 5 February 2012 at 23:30

A Statement of Condemnation from Homs the Coastal Cities (Alawites)

We the citizens, political activists, and intellectuals from the Alawite sect in Homs and the surrounding suburbs of the coastal cities, strongly condemn the massacres committed by Bashar al-Assad. In particular, we condemn the bombardment of our city, the brave city of Homs, where hundreds were martyred and hundreds more wounded, including women and children. These people are oppressed innocent Syrians that have been affected. We condemn the massacres and raids committed by the regime in Damascus, Hama, Idlib, and all the Syrian cities and towns. Out of fear for our beloved Syria, we are committed to alleviate the suffering of the Syrian people. We call upon all sects and ethnic minority groups to unite as one and to halt all efforts put forth by the Assad regime to drag the country into a never-ending civil war. We, the Syrian Alawites, warn all of our brothers and sisters in Syria that Assad’s Army has been using Alawite dominated neighborhoods in Homs, to launch its assaults on the remaining neighborhoods and surrounding areas. It has been doing so to spark a sectarian revenge among the people of Homs. We hold Assad’s regime and forces along with Ba’ath Party members at home and abroad, completely responsible for the massacres in the country. In particular, we hold them responsible for igniting sectarian strife to divide Syria.

Moreover, we call upon all honorable military soldiers, officers, aides and security members to defect from the regime’s destructive army; a killing machine that is destroying our beloved Syrian nation. We also call upon them, to stand united against this unpatriotic regime that promotes sectarian and regional strife in its attempt to divide Syria.

In addition, we condemn the irresponsible stance of the killer Russian regime and hold them entirely responsible for each child, woman and man murdered by their bullets and weapons.

We announce the following:

– Our public and unconditional support of the Syrian revolutionaries

– Our public and unconditional denouncement of the Syrian thugs ruling the country and everyone supporting it despite of his/her motivations and excuses.

– Our public and unconditional support against those who encourage the killing of the unarmed civilians; for they are the true enemies of the new Syria regardless of their sect.

Long Live Syria: One Independent, Free and Democratic Country

Una Dichiarazione da alcuni membri della comunità Alawita siriana condannando le atrocità del regime

Una Dichiarazione di Condanna da Homs le Città Costiere (Alawite) Tradotto in italiano da Luca Urbinati

Noi i cittadini, attivisti politici ed intellettuali della comunità Alawita ad Homs e dei circostanti sobborghi delle città costiere, condanniamo duramente i massacri commessi da Bashar al-Assad.

In particolare, condanniamo il bombardamento nella nostra città, la coraggiosa città di Homs, dove centinaia sono stati martirizzati ed altri centinaia feriti, compresi donne e bambini. Queste persone sono innocenti Siriani oppressi che sono stati colpiti. Noi condanniamo i massacri ed i raid commessi dal regime a Damasco, Hama, Idlib e tutte le città e cittadine Siriane. Per paura della nostra amata Siria, noi siamo impegnati di alleviare la sofferenza del popolo Siriano. Noi invochiamo tutti i credi religiosi e  gruppi di minoranza etnica ad unirsi come uno a fermare tutti gli sforzi tesi dal regime di Assad per portare il Paese ad un’infinita guerra civile. Noi, i Siriani Alawiti, mettiamo in guardia tutti i nostri fratelli e sorelle in Siria che l’Esercito di Assad ha utilizzato quartieri dominati Alawiti ad Homs, per lanciare i suoi assalti nei rimanenti quartieri ed aree circostanti. E’ stato fatto così, per accendere una settaria vendetta in mezzo al popolo di Homs. Noi riteniamo il regime di Assad e forze, insieme con i membri del Partito di Ba’ath in Patria ed all’estero, completamente responsabili dei massacri nel Paese. In particolare, li riteniamo responsabili di accendere un settario conflitto per dividere la Syria.

Inoltre, invochiamo tutti gli onorevoli militari soldati, ufficiali, aiutanti e membri della sicurezza a disertare dall’esercito distruttivo del regime; una macchina per uccidere che sta distruggendo la nostra amata nazione Siriana.

Invochiamo anche loro, ad unirsi contro l’antipatriottico regime che promuove un conflitto settario e regionale, con il suo intento di dividere la Siria.

In aggiunta, noi condanniamo l’iriresponsabile posizione del killer-regime Russo e lo riteniamo interamente responsabile per ogni bambino, donna e uomo ucciso dalle loro pallottole ed armi.

Annunciamo il seguente:
– il Nostro pubblico ed incondizionato supporto ai Siriani rivoluzionari.
– la Nostra pubblica ed incondizionata denuncia del teppismo sparso nel Paese ed ogniuno che lo supporta nonostante le sue motivazioni e scuse.
– il Nostro pubblico ed incondizionato supporto contro quelli che incoraggiano l’uccisione dei civili disarmati; per loro sono i veri nemici della nuova Syria senza riguardo del loro settore.

Lunga vita alla Siria: Un Indipendente, Libero e Democratico Paese

Dr. Tamador Abdallah

Dr. Taofic Dunia

Dr. Rami Hussein

Rasha Omran

Nizar Hammoud

Kifah Ali Deeb

Obab Riad Kalil, JD

Adel Mahfouth

Artist Louise AbdelKareem

Artist Reem Ali

Yamen Hussein

Fouad Malla

Abdelkareem Ali

Fayek Almeir

Firas Saad

Oula Ramadan

Maher Ibrahim

Marah Wassouf

Ninar Hasan

Sarah Saleh

Ali Badrieh

Ali Aboud

Rami Kousa

Rouba Hasan

Ghayath Aljundi

Raghida Hussein

Rawan Masoud

Milad Amin

Ali Nazir Ali

Suheir Asmar

Khaldoun Ibrahim

Mahmoud Salman

Mahmoud Abdallah

Asma’ Ammar

Susanne Salloum

Tamim Ahmad

Ahmad M. Ahmad

Shaban Wassouf

Suleiman Ali

Hussam Wakkaf

Habib Mohammad

Nidal Sa’id

Maher Ismail

Jamileh Barakat

Nidal S. Salamah

Rouba Haddad

Adel Masoud

Abeer Mohammad

Nahla Abbas

100 Syrian civilian vicitims in 2 days of attacks against them

WRITTEN BY MARY RIZZO

“You may as well be born an animal rather than a Syrian. You would have been given more protection.”

I have been wondering to myself and at times aloud, “What the hell has happened to the empathy and humanity of the activism movement? When did they start deciding whose blood was expendable? Where did their compassion, empathy and sense of justice go?”

There are a few qualities that an activist should have as a mandatory part of their baggage.  Not all of them are required to have a solution to the problems that are afflicting the victims or the weak in the causes that they are advocating. Nor are they even required to dedicate a lot of time or money to the cause. One can be an activist nowadays locally or even if they are disabled and unable to leave their homes, as they can express their views, share information and engage in solidarity by means of internet. The qualities however that should be part of every activists’ tool kit include empathy, a bit of courage and a strong desire for “good” to overpower and defeat “bad”.  And, that this vital and obligatory baggage has become so selective, has got to be the most fatal blow to the activism universe. It makes it reek of hypocrisy and plays directly into the hands of the oppressors.

Empathy is a social and emotional response to the conditions that other sentient beings are in. Since we all can agree that pain and suffering (including being a victim of abuse, starvation, deprivation) are negative things, it is not difficult to feel bad, “as if” what is happening could be happening to us or to the people or animals we love. If we are able to unplug the empathy because we have an ideology that we buy into, accompanied by a kind of strange peer pressure, something has gone wrong very seriously. If we are selective in such a subject as human pain and our acceptance of it, we need a major time out to rethink what we are doing in activism. We should remember that empathy can be a tool towards change, we should put it to use and understand that suffering people (and to some extent animals) are aware of our involvement or our detachment, and they tap into the capacity of (especially) activists, to make the feelings of empathy manifest and bring about an end to the suffering, which is the primary and immediate goal.

By understanding, witnessing and realising the extreme suffering that some are subject to, an activist has the ability to concretely help to change the condition of pain and suffering through the recognition of the condition followed by acts that aim at intervening in favour of the victims. On the other hand, their indifference can empower the abuser and oppressor, who believes that there is justification for his violence.

There has been no lack of evidence for many many months coming from Syria that the situation in Syria is a humanitarian crisis of an extremely severe nature. To cite some statistics, much of them from international organs that are considered to be highly authoritative such as the UN, Human Rights Watch, Amnesty International and others, in eleven months since the first protests against the regime in power took to the streets, there have been a confirmed 6000 civilians killed, by snipers, shelling, bombs and beatings, though other sources claim that the actual number is much higher, since discovery of mass graves and bodies of “disappeared” protesters is a constant occurrence. 70,000 persons have been arrested, most of them charged with nothing or charged with crimes that would not stand up in any normal court of law, including thought crimes and crimes of intention. There have been constant and documented abuses and torture, with corpses bearing the signs of brutality one can hardly imagine. The scenes are so horrible and devastating, in years and years of activism for human rights and especially Palestinian rights, I have never witnessed this level of depravity, this level of gore.

Last week, the town of Idlib had a most gruesome event: a group of people were victims of the explosion of a nail bomb, sending tiny projectiles into the flesh, damaging internal organs and causing internal bleeding until painful death comes. They were brought to the civil hospital for holding before their funerals, but 60 other bodies were discovered in the refrigerator cells, all of them bearing signs of gruesome torture. The hospital was occupied by the regime’s militia who also prohibited any wounded from receiving treatment. Hospitals were now simply for serving the regime’s fight to stay in power at all costs. What came to mind to an activist I know who had seen the still shots of the bodies face down in pools of their own blood was scenes of Sabra and Shatilla. But these are Syrians, and for some strange reason, most activists for Palestine are ignoring this. Are they wearing blinders or are they unable to empathise with the Syrians?

That there are over 20,000 refugees who have sought refuge in Turkey in a tent facility is another number that should cause any activists to tremble. We know the fate of refugees, the way they often never come back and mostly, the dire living conditions they are faced with. An activist should be concerned about this problem. How many Syrians have fled to Lebanon or even farther? No one knows the numbers because often these people continue to be threatened and hunted even in exile.

Why do the activists fail to understand the severity of the situation? Why do they denounce the protesters in the same exact terms used by the regime with mountains of evidence against it being a humane government? Why have they tweeted, blogged, shouted for weeks about pepper spray in the eyes of American demonstrators, yet the mortal assaults on civilians (including 300 children who have had a violent death at the hands of the regime, many of them subjected to arrest and death at the hands of their torturers) are all but ignored? Are Syrians children of a lesser God? Are they less worthy of protection and concern? Is it possible that American university students who later in the day can go to their dorms and realise their lives are not in danger get more sympathy and empathy from activists than innocent Arab children who have lost their lives under the cruelty of a repressive militia?

Some will say, “Why do you say that it’s worse if someone is killing their own people?” as a kind of excuse to then talk about a different geographical place, a different situation. Others will say that the Assad regime is the last bastion against imperialism, which is the sole argument they seem to be able to muster. They are certain there is an imperialist plot behind all of this, something they were reluctant to say with the same protests in Tunisia, Egypt and to some extent, to the Palestinian Intifadas. Many of these people who are proclaiming it can’t be a sincere popular revolt or revolution live in affluent societies in Europe and North America, where they have the right to say what they want to without being arrested and yet, have never taken part in a revolution or revolt. Others will say that there should be no outside intervention, but they root for Russia, Lebanon and Iran continuing to arm the regime and give it economic solvency for as long as possible. Others will say that the Free Syria Army is an imperialist militia (???!!!) and that it is fomenting war and is not a true resistance militia. Yet others are claiming that both sides are to blame, putting them on equal footing, something they would never dare do if this were Palestine. How can an armed power that controls government, the economy, can turn off water, electricity and gas at a whim, arbitrarily arrest people in the thousands, close down hospitals and invade cities with tanks, bombarding people as they are within their own homes and placing snipers on the roof should they dare seek to escape be equated with the civilians?

A Syrian friend of mine said to me a few months ago, “If only we were animals, then I think that more people would feel for us and care.” After a few weeks, he noticed even the total abandonment of the Activists for Palestine, who are touting the Assad line without a practical reason to do so unless they are inhumane or blind. He said, “We should just tell everyone we are Palestinian, perhaps they will then be upset about how we are dying”. I would take it further: several years ago Vittorio Arrigoni wrote a piece that was very poignant. I ask especially the activists for Palestine to read it and reflect upon it.

“Take some kittens, tiny little cats and put them in a box” said the surgeon at Gaza’s main hospital called Al Shifa, while the nurse placed a couple of big boxes on the floor right in front of us, covered in splashes of blood. “Seal up the box, then with all your might jump on top of it until you hear the little bones crunching, and the last suffocated “meow”. I’m astounded and I stare at the boxes. The doctor goes on “Now try to imagine what would happen straight after the broadcast of a scene like that, the justifiably indignant reaction of the world-wide public, the denunciations of the organisations protecting animals…” The doctor goes on with his account and I can’t take my eyes off those boxes placed by my feet. “Israel has enclosed hundreds of civilians in a school as though in a box, dozens of children, and then it squeezed it with all its might using its bombs. And what were the reactions of the world? Almost nothing. You may as well be born an animal rather than Palestinian. We would have been given more protection.” At this point the doctor leans towards the box and takes the lid off in front of my eyes. Inside there are mutilated limbs, arms, legs, from the knee down or whole femurs, amputated from the people injured inside the Al Fakhura United Nations school in Jabalia. Up until now there are more than 50 victims. I pretended I had an urgent telephone call, I told Jamal I had to go, but actually I ran for the toilet, I bent over and threw up.

http://groups.yahoo.com/group/NewWorldOrderWhistleBlowers3/message/32547

Right now those victims are Syrians. At this moment, the average of 40 victims each day, at times close to 100, belongs to Syria.  “You may as well be born an animal rather than a Syrian. You would have been given more protection.”

WRITTEN BY SHADY HAMADI, translated by Mary Rizzo

Fadwa Soliman

Since the start of the Syrian revolution, approximately eleven months ago, women have played a role that is equal to that of men. Young Syrian women have been leading the protest, they are at the head of human rights organisations and they are leading protagonists in the political opposition. But who are these women?

Fadwa Soliman was one of Syria’s most famous actresses. When the revolution began, she decided to actively participate. Her parents, upon discovering their daughter’s choice, disowned her, because they were dedicated supporters of the president Assad as well as belonging to the same religious group as the Assad family, the Alawite sect. Being a public figure whose face was known to all, Fadwa, wanted by the police, decided to cut her long black hair so as to render herself less recognisable. Her activity, in this moment, is concentrated especially in leading protests and sending video messages by means of You Tube. She has been living in hiding for months, and every day she is forced to change where she is living so as to avoid capture.

Razan Zaithouni, born in 1977, she manages a network of local coordination committees for human rights in Syria. She is wanted because she is accused by the Syrian regime of being a foreign spy. Razan Zaithouni was awarded the Sakharov Prize in October and also in 2011 won the Anna Politkovskaya Award. Her husband is currently detained in the Syrian prisons.

Bassma Kodmani, spokesperson of the Syrian National Council – the principle opposition group to the regime – in 1968 left Syria with his parents who abandoned their country due to political problems, transferring themselves to Paris. Prior to the start of the revolution, she had published various books in France and has managed, for the Ford Foundation, the programme of government and cooperation in the Middle East. She is the most influential Syrian woman on a political level at this moment, and she is the second in command of the Syrian National Council.

Suhair Atassi, human rights activits, member of the Atassi family, which has a lengthy political history behind it, manages the Jamal Atassi Forum. In this moment the form is only online because it was outlawed by the government. She was arrested at the start of the protests and released several months later. Her identity card has been taken by the security forces so as to prevent her from escaping. She lives under the constant threat of being arrested again.

The list of the women who are changing Syria is long. Christian, Muslim, Alawite women, as well as women from all the other religions are participating, collaborating actively in this spring that is late in blooming. I believe that the saying “behind every great man there is a great woman” isn’t sufficient for the Syrian situation, because men and women are walking side by side, hand in hand.

PLEASE WATCH THIS IMPORTANT VIDEO MESSAGE

Original: http://www.ilfattoquotidiano.it/2012/01/23/donne-della-primavera-siriana/185771/

Global day of rage

21 January 2012 Global Day of Rage in Solidarity with the Syrian People

Why?

  • Because the Syrian people have been undergoing the atrocities of the dictatorship of the Assad dynasty for more than 40 years. First, the father Hafez, then his son Bashar, with the complicity of the entire family and the mercenaries of the Ba’ath party.
  • Because the Syrian people, for 11 months, have taken to the streets to demand the end of this regime, to demand the respect of their human rights, invoking freedom and democracy and for this reason, and no other, are killed by an inhumane repression.
  • Because in Syria innocents are dying, children are killed in cold blood, as well as adolescents, women and men of every age, unarmed and defenceless civilians. The centres of their towns and villages are bombarded and shelled and their places of worship are broken into. Universities are raided in order to arrest and kill those who oppose the regime.
  • Because in Syria there is a strike to demand the protection and safeguarding of human dignity, paid for in blood.
  • Because in Syria thousands of people are imprisoned for thought crimes: even children!!
  • Because in Syria women are abducted and raped, including minors, in order to dissuade people from the desire to demand their freedom.
  • Because in Syria funeral processions are shot upon and the bodies of the martyrs are subject to every kind of vilification.
  • Because in Syria the regime controls information, instruction, economy and every aspect of the people’s lives.
  • Because there are entire cities in Syria that are subject to constant shelling by armoured tanks of the regime, with snipers positioned on the roofs and in the streets who are there to kill passers-by and protesters.
  • Because the world is standing by and only watching, from the UN to the Arab League, no one has moved a finger decisively and effectively to make this massacre cease!!
  • Because 6,700 martyrs, many of them children, thousands of wounded and mutilated people, prisoners and desaparicidos ask that this massacre ENDS and that justice be done!!

These are only some of the reasons for which, the 21st of January 2012, the World Day of Rage in Solidarity with the Syrian People has been declared. We can no longer stand by in silence! Silence and indifference are accomplices in this massacre! We make an appeal to the consciences of everyone, citizens, administrations, workers, political and religious leaders, academics and students, for mobilisation towards the respect of human rights in Syria.

SYRIA ASKS FOR FREEDOM: LET US SUPPORT HER!!

Giornata Mondiale della Collera per la Siria

21 gennaio 2012 Giornata Mondiale della collera in Solidarietà con il Popolo Siriano
Sabato, 21 gennaio 2012 sarà celebrata dalle donne e dagli uomini liberi di tutto il mondo la Giornata Mondiale della collera in Solidarietà con il Popolo… Siriano.
Perché?

• Perché il popolo siriano subisce le atrocità della dittatura della dinastia Assad da oltre 40 anni. Prima il padre, Hafez, poi il figlio, Bashar, con la complicità di tutta la famiglia e dei mercenari del partito Ba’ath.

• Perché il popolo siriano da 11 mesi è sceso in piazza per chiedere la fine di questo regime, per domandare il rispetto dei diritti umani, invocando libertà e democrazia e per questo viene colpito a morte da una repressione disumana.

• Perché in Siria muoiono innocenti, vengono uccisi a sangue freddo bambini, adolescenti, donne e uomini di ogni età, civili inermi e disarmati. Si bombardano i centri abitati e si fa irruzione dei luoghi di culto e nelle università per arrestare e uccidere chi si oppone al regime.

• Perché in Siria chi sciopera per chiedere la tutela e la salvaguardia della propria dignità paga con il sangue.

• Perché in Siria migliaia di persone si trovano in carcere per reati d’opinione: anche bambini!

• Perché in Siria vengono sequestrate e stuprate le donne, comprese le minorenni, per dissuadere il popolo dalla volontà di chiedere libertà.

• Perché in Siria sparano sui cortei funebri e vilipendiano i corpi dei martiri.

• Perché in Siria il regime controlla l’informazione, l’istruzione, l’economia e tutti gli aspetti della vita del popolo.

• Perché ci sono intere città in Siria che vengono bombardare dai carro armati del regime, con i cecchini appostati sui tetti e nelle strade per uccidere i passanti e i dimostranti.

• Perché il mondo sta a guardare, dall’ONU alla Lega Araba, nessuno si è mosso con decisione ed efficacia per dire stop al massacro!

• Perché 6700 martiri, tra cui molti bambini, migliaia di feriti e mutilati, di prigionieri e di desaparecidos chiedono che venga fermato il massacro e sia fatta giustizia!!!

Queste sono alcune della cause per cui il 21 gennaio 2012 è stata proclamata la Giornata Mondiale della collera in solidarietà con il Popolo Siriano! Non possiamo più sopportare in silenzio! Il silenzio e l’indifferenza sono complici di questo massacro! Ci appelliamo alle coscienze di tutti, cittadini, amministrazioni, lavoratori, esponenti politici e religiosi, accademici e studenti, per una mobilitazione generale per il rispetto dei diritti umani in Siria.

LA SIRIA CHIEDE LIBERTA’: SOSTENIAMOLA!

Ho dovuto sacrificare la nazione siriana per salvare il regime

Written by ASMAE DACHAN, translated by Mary Rizzo

It’s been ten long months since the start of the Syrian revolution against the regime of Bashar Assad. Ten months that have cost the lives of more than 6,000 martyrs, with thousands of people wounded, thousands tortured and thousands who have disappeared. There have been people forced from their homes and have become refugees. And, there is constant abuse against women and ferocious brutality against children. The regime in Syria has lasted for more than 40 years, since the father of the current dictator-president, Hafez Assad, rose to power by a coup d’état. Upon his death, power passed “by inheritance” to Bashar, and this dynasty has brought about an ever-growing discontent, while the regime continues to impose a curfew, which for over 40 years has served to impede and prohibit any kind of demonstration or right for the people to assemble.

Watching the images of the protests on TV, a group of children from the city of Dar’à wrote on a wall of their school, “The people want the fall of the regime”. The children were identified and abducted, then they were tortured and their bodies thrown in the streets. Their parents went into the squares to protest, in a pacific manner, but as a response to this, the regime opened fire on them and they are remembered as the first fallen martyrs.

Thus began the Syrian revolution: with slogans, chants, songs, protests, the voices of young Syrians who came from every part of the country: in particular, the people of Homs, Hama and Dar’à. The regime deployed its army in the cities, it started a policy of extreme and violent repression, using the instruments of abductions, rape and terrible torture. In many parts of these cities, there has been no supply of gas or electricity for months, they are running out of medicine and even food, including milk for their children. There are thousands of refugees, both internal and those who seek refuge abroad.

But nothing can bend the will of the people, not even the lining up of the so-called Shabbiha, that is, the infiltrate squadrons, those shadow-like figures who clandestinely join in the protests to stab the youth, even the children, then to indicate them to the secret services, who will arrest them and kill them. But the voice of the revolution cannot be silenced. Not even the deployment of the army, from which each day dozens of soldiers who no longer want to shoot into the crowds are defecting from, giving life to the Free Syrian Army. To distinguish the spontaneous protests of the Syrian revolution from those ordered by the regime to its supporters, the new Syria has chosen a new flag. The old flag with the colours black, white and red has been abandoned in order to adopt the new won, green, white and black, with 3 red stars.

One of the particularities of this revolution is its horizontal character: everything is organised, spread and transmitted by means of the network, with messages, videos, slogans and documents transmitted from one part of the world to another. In this way, for the first time, Syrians of the diaspora are involved, that is, those Syrians who had emigrated, some of whom had never been allowed to return home due to the regime. So has been born the first free and actual Syrian opposition, the SNC Syrian National Council, which is now working with international diplomacy in order to bring the country towards freedom. At this moment, the international community is doing very little, the Arab League is worse. The mission of the observers has proved itself to be useless.

The Syrian people are alone, but they are not surrendering. We will continue until Freedom comes!   Asmae Dachan

I am against the regime

I am against the regime because it is helped by wicked people who know it will protect their interests.

I am against the regime because it invokes democracy, but it unleashes its own army against every individual who asks for freedom. I am against the regime because I am tired of recognising the individual errors that have caused thousands of martyrs. I am against the regime because it says it is fighting against armed gangs, yet its death squadrons (Shabbiha) brazenly bring and use weapons against protesters. I am against the regime because it invokes reforms, but at the same time raises the rank and degree of its corrupt affiliates, while protecting those who are responsible for the massacre of so many innocents. I am against the regime because it talks about conspiracies against it, as if it was were itself doing its duty towards its own people.

Hani Dalati from Aleppo

La rivolta siriana contro il regime di assad

Ho dovuto sacrificare la nazione siriana per salvare il regime

Sono ormai dieci lunghi mesi che è iniziata la rivolta siriana contro il regime di bashar assad. Dieci mesi che sono costati la vita ad oltre 6000 martiri, con migliaia di feriti, di persone torturate, scomparse, con sfollati e profughi, abusi su donne e ferocia contro i bambini. Il regime in Siria dura da oltre 40 anni, da quando il padre del dittatore-presidente attuale, hafez assad, salì al potere con un colpo di stato. Alla sua morte il potere è passato “per eredità” a bashar, con un malcontento popolare sempre più diffuso, mentre continua a perdurare il regime di coprifuoco, che di fatto impedisce ogni manifestazione o riunione popolare, da oltre 40 anni.

Guardando in tv le immagini delle manifestazioni, un gruppo di bambini della città di Dar’à ha scritto sul muro della scuola “Il popolo vuole la caduta del regime”. Individuati e sequestrati, i bambini sono stati torturati e poi gettati in strada. I loro genitori sono scesi in piazza a manifestare, in modo pacifico, ma per tutta risposta il regime ha aperto su di loro il fuoco e sono caduti i primi martiri.  Ha preso così il via la rivolta siriana: cori, canti, manifestazioni, le voci dei giovani siriani si sono rincorse da una parte all’altra del paese: in particolare, a Homs, Hama, Dar’à. Il regime ha schierato l’esercito nelle città, ha avviato politiche di repressione feroce, mettendo in atto sequestri, stupri e torture terribili. In molti quartieri manca la corrente e il gas da mesi, mancano i medicinali e persino i viveri, il latte per bambini. Si contano migliaia di sfollati e profughi.

Ma nulla può piegare la volontà del popolo, nemmeno lo schieramento dei cosiddetti shabbiha, cioè gli infiltrati, i fantasmi che si intrufolano nelle manifestazioni per accoltellare i giovani, persino i bambini, segnalarli ai servizi segreti, farli arrestare e uccider, ma la voce della rivolta è inarrestabile. Nemmeno lo schieramento dell’esercito, da cui ogni giorno si defezionano decine di soldati che non vogliono sparare sulla folla e hanno dato vita al Free Syrian Army. Per distinguere le manifestazioni spontanee della rivolta siriana da quelle ordinate dal regime ai suoi sostenitori, la nuova Siria ha scelto una nuova bandiera. È stata lasciata quella nera bianca e rossa per adottare quella nuova, verde, bianca e nera, con 3 stelle rosse.

Una delle peculiarità e di questa rivolta è il suo carattere orizzontale: tutto si organizza, si diffonde e si trasmette tramite la rete, con messaggi, video, slogan e documenti trasmessi da una parte all’altra del mondo. Vengono così coinvolti, per la prima volta, anche i siriani della diaspora, i siriani cioè, emigrati all’estero, alcuni dei quali non hanno mai potuto fare ritorno a casa per via del regime. Nasce così la prima opposizione siriana libera e reale, il SNC Syrian National Council, che sta ora lavorando con le diplomazie internazionali per portare il Paese verso la libertà. Ad oggi la comunità internazionale tentenna, la Lega Araba peggio. La missione degli osservatori non è servita a nulla.

Il popolo siriano è solo, ma non si arrende. Andremo avanti fino alla Libertà!

Asmae Dachan


Sono contro il regime perché si fa aiutare da persone infami per tutelare i suoi interessi.

Sono contro il regime perché invoca la democrazia, ma scatena il suo esercito contro ogni individuo che chiede libertà. Sono contro il regime perché mi sono stancato di riconoscere gli errori individuali che hanno causato migliaia di martiri. Sono contro il regime perché dice di lottare contro bande armate e i suoi squadroni della morte (Shabbiha) portano e usano spudoratamente le armi contro i manifestanti. Sono contro il regime perché invoca riforme e allo stesso tempo eleva di grado i suoi affiliati corrotti e protegge i responsabili del massacro di tanti innocenti. Sono contro il regime perché parla di complotto ai suoi danni, come se intanto stesse facendo il suo dovere nei confronti del suo popolo.

Hani Dalati, Aleppo

Declaration of Dignity
by لجان التنسيق المحلية في سوريا on Monday, 19 December 2011 at 18:47

Symbol of the Syrian Struggle for Dignity

The humiliation our Syrian nation faces is incomparable to any other of its kind. Women and men, fathers and mothers, and sons and daughters of all ethnic and religious backgrounds have faced enormous abuses. Our nation’s people have been forced, through decades of dictatorship and tyranny, to accept regular offenses as part of their daily lives. The disregard and contempt for human dignity have resulted in barbarous acts that have hurt both the national unity and the human conscience throughout the country.

Syrians have struggled bravely for their freedom and their dignity, and have paid a very high price during their struggle: the lives of many, as well as dignity of many others.

From our participation in this glorious uprising, the uprising of dignity, and from our perspective, we hereby announce that:

·         Syrians are precious and their lives are valuable.

·         No public authority has the right to deprive any Syrian of life, or expose any Syrian to risk without legitimate authority.

·         No one is allowed to torture Syrians, or harm their physical or psychological integrity.

·         Syrian citizens are their own masters, and no government authority may arrest Syrians or deny them their right to self-determination, unless there is a legal reason issued by a fair, impartial, independent, and legitimate judicial authority.

·         No one, whether a public figure or private individual, has the right to curse or ridicule the Syrian citizen, or abuse him or her with obscenities, nor to treat him or her harshly or brutally, in a manner that affects his or dignity or self-respect.

·         Every Syrian citizen shall be secure in his or her home, property, and life. No public authority shall interfere with these rights unless they have a legal reason to do so, as determined by a fair, impartial, independent, and legitimate judicial authority.

·         No public authority may stop any Syrian from enjoying the fruits of his or her labor; the Syrian worker will not be taken advantage of.

·         No public authority may undermine any Syrian’s religious belief, or lack thereof, nor force anyone to accept any belief that goes against his or her conscience.

·         All Syrian citizens are equal in dignity and honor.

·         The diverse religious and ethnic groups that make up the Syrian community are all equal in Syria in their dignity and honor. The state may not favor one group over another.

·         The commitment to people’s dignity serves as the basis for freedom, justice, and civil peace in the country.

·         Syria’s strength is measured by the dignity of its weakest citizens.

·         Syrians cannot and should not accept any dealings that would adversely impact their dignity or honor.

Local Coordination Committees in Syria 19-11-2011

Dichiarazione della Dignità 

by لجان التنسيق المحلية في سوريا

lunedì, 19 dicembre 2011

Comitato dei Coordinamenti locali in Siria

il simbolo per la lotta siriana per la libertà e la dignità

L’umiliazione che la nostra nazione, la Siria, deve affrontare, non può essere confrontata con nessun’ altra umiliazione. Donne e uomini, padri, madri, figli e figlie di ogni provenienza etnica e religiosa sono testimoni di abusi terrificanti. La gente della nostra nazione è stata costretto, attraverso decenni di dittatura e tirannia, ad accettare le offese costanti come se, semplicemente, facessero parte delle loro vita quotidiana. Il disdegno ed il disprezzo della dignità umana si è manifestato in atti barbarici che hanno ferito non solo l’unità nazionale, ma anche la coscienza umana in ogni parte del Paese.

I siriani hanno lottato con coraggio per la loro libertà e la loro dignità e hanno pagato un prezzo altissimo durante la loro lotta: le vite di molti ed anche la dignità di molti altri.

Dalla nostra partecipazione in questo intifada gloriosa, l’intifada della dignità e dalla nostra prospettiva, annunciamo che:

·          I siriani sono preziosi e le loro vite hanno grande valore.

·          Nessuna autorità pubblica ha il diritto di togliere la vita ai siriani, o di esporli a rischi senza l’autorità legittima di farlo.

·          Nessuno ha il diritto di torturare i siriani, o di recare loro dolore o danno nella loro integrità fisica o psicologica.

·          I cittadini siriani sono gli artefici del proprio destino e nessuna autorità governativa ha il diritto di arrestarli oppure di negare il loro diritto all’autodeterminazione, se non esiste un motivo legale che è stato emanato da una legittima autorità che è obiettiva, imparziale e indipendente.

·          Nessuno, neanche se è una figura pubblica o un individuo privato, ha il diritto di maledire o ridicolizzare un cittadino siriano, né abusare di lui o di lei con parole oscene, né di trattare lui o lei con durezza o brutalità, in una maniera che mina alla sua dignità o auto-stima.

·          Ogni cittadino siriano deve essere sicuro nella propria casa, come deve essere sicura la propria proprietà e la propria vita. Nessun autorità pubblica ha il diritto di interferire con questi diritti se non con un motivo legale di farlo, motivo determinato sempre da un legittima autorità che deve essere obiettiva, imparziale ed indipendente.

·          Nessuna autorità pubblica ha il diritto di proibire a qualsiasi siriano di godere dei frutti del proprio lavoro; i lavoratori siriani non devono essere soggetti allo sfruttamento.

·          Nessuna  autorità pubblica ha il diritto di penalizzare o di punire alcun siriano per la sua fede religiosa, o per la mancanza di fede religiosa, né può costringere alcuna persona ad accettare qualsiasi credo che vada contro la propria coscienza.

·          Tutti i cittadini siriani sono uguali in dignità ed in onore.

·          I diversi gruppi religiosi ed etnici che compongono la comunità siriani sono tutti uguali in Siria nella loro dignità ed onore. Lo Stato non deve favorire un gruppo a discapito degli altri.

·          L’impegno verso la dignità delle persone serve come  base per la libertà, la giustizia e la pace civile nel Paese.

·          La forza della Siria è misurata a secondo la dignità dei suoi cittadini più deboli.

·          I siriani non possono e non dovrebbero accettare alcun patto che possa avere un impatto negativo sulla loro dignità.

scritto da Maysaloon, tradotto da Mary Rizzo
orignale Berating the Arab Resistance Crowd  

to many pundits, it's all about Western Imperialism

Dovrebbe essere condotta un’indagine seria sul comportamento di alcuni individui riguardo alla rivoluzione siriana. Nonostante il fatto che siano in prima linea per la causa palestinese, e siano stati tra i primi a denunciare ogni volta che un’ingiustizia veniva compiuta, hanno dimostrato, a dispetto dei loro migliori tentativi di mantenere un’apparenza di imparzialità, di essere tra i peggiori sostenitori del regime siriano.

Che esista una cospirazione contro il regime siriano oppure no, voi state sostenendo l’uccisione di siriani innocenti quando non solo vi rifiutate di condannare il regime siriano, ma abbandonate il popolo siriano ai capricci e alle stragi dei servizi di sicurezza di Assad con il proposito d’essere “imparziali” rispetto a entrambi le parti. Ma esiste una sola parte da sostenere, siccome esiste una parte che fa stragi di gente e l’altra che subisce le stragi.

Io trovo una vera assenza di coerenza tra quelli i quali, per esempio, pretendono i più alti livelli di integrità giornalistica quando si parla della Siria, ma al tempo stesso si sentono in dovere di disseminare YouTube di video del Bahrain oppure delle proteste di Qatif in Arabia Saudita dell’Est, senza pretendere dagli attivisti di quei luoghi lo stesso livello di esame minuzioso. Inoltre, gli errori commessi dagli attivisti siriani non possono essere perdonati, ma gli errori degli attivisti in Paesi governati dai regimi “venduti”, sono ignorati ed a volte addirittura giustificati. La storia delle incubatrici per neonati ora viene citata come un esempio imperdonabile per cui non si deve fare affidamento sugli attivisti siriani, ma le migliaia di video che documentano la brutalità di Assad sono opportunamente ignorati. Se quegli stessi video fossero usciti invece dal Bahrain, dallo Yemen oppure dall’ Egitto, questi stessi attivisti “pro-resistenza” sarebbe sul piede di guerra.

Poi ci dicono che la rivoluzione siriana è guidata dalla Fratellanza Musulmana, e che sono schifosi, e non ci si deve fidare di loro; ma la Fratellanza Musulmana era attiva anche in Egitto, però la rivoluzione egiziana è posta sull’altare della santità con retweets sul Twitter, oppure con citazioni su Facebook, che sono coerentemente contro lo SCAF attualmente al potere, e completamente dalla parte delle manifestazioni – anche se i movimenti di protesta in Egitto sono una moltitudine di persone, compresi quelli dalla sinistra, laici, salafiti e membri della Fratellanza Musulmana. Però, il fatto che in Siria ci siano anche i salafiti che sono esplicitamente contro la repressione del regime significa che è una condanna de facto, che la rivoluzione siriana è stato dirottata, oppure che è guidato dai “Wahhabi Sauditi”. Questa gente non ha capito – oppure ignora – il punto che non esiste una rivoluzione nella storia che fosse portata avanti da una massa monolitica con una sola ideologia, e che non c’è mai stata una rivoluzione totalmente libera dall’interferenza straniera e dai progetti eversivi. Ma, per loro, la rivoluzione siriana deve essere uccisa prima ancora d’essere nata, e quando è già stata partorita, deve essere abbandonata e lasciata a morire perché non è il giusto tipo di rivoluzione e non è all’altezza dei loro ideali.

Alcuni scherniscono i canti della rivoluzione siriana, e fanno commenti molto sprezzanti riguarda alla mancanza di “valore” culturale e linguistico dei canti in confronto a quelli delle altre rivoluzioni – come se questo fosse una specie di concorso creativo (i canti siriani, infatti, sono ampiamente ammirati come alcuni dei più creativi e orecchiabili di tutti i canti nel mondo arabo). Quelle stesse persone poi mettono sullo stesso piano l’ opposizione siriana – politicamente frammentata e lungamente repressa – con i rappresentanti della rivoluzione siriana, e vogliono raddoppiare il peso del popolo siriano insistendo che la rivoluzione deve rimanere “pura” e che il popolo deve combattere non solo il regime, ma anche le figure politiche dell’opposizione, compresa la Fratellanza Musulmana. Io insisto che questo è crudele ed anche stupido. C’e gente che è costretta a confrontarsi con una brutalità schiacciante, mentre voi insegnate le finezze di principi rivoluzionari dall’altra parte del mondo o al di là del mare? E’ come dire ai manifestanti in Bahrain che, mentre un poliziotto ti sta spezzando la tua gamba, devi insistere nella denuncia contro Iran e l’Arabia Saudita, altrimenti la vostra rivoluzione non è abbastanza pura e non è degna del loro sostegno.

Ci sono molte parole che io potrei dire a persone del genere, ma non userò quel tipo di linguaggio. La rivoluzione siriana non ha bisogno di voi; il popolo siriano non ha bisogno di voi; e la causa palestinese che voi così dogmaticamente e passionatamente difendete – per qualsiasi motivo – certamente non ha bisogno di voi.

Posted by Maysaloonat 11:02 AM Tradotto in italiano da mary rizzo

Razan Ghazzawi (photo by Gillian York)

Following the arrest of Syrian-American blogger Razan Ghazzawi on December 4 by Syrian authorities, Razan subsequently faces various anti-state charges that carry up to 15 years of imprisonment. Today, a group of Palestinian bloggers and activists issued the following statement of support, which appeared on a range of internet outlets and blogs and follows weeks of campaigns for her release. The statement read:

We, a group of Palestinian bloggers and activists raise our voices loud and clear in solidarity with all the prisoners of the Great Syrian Revolution. We stand with all the prisoners, activists, artists, bloggers and others, all who are shouting in the streets or on various platforms demanding freedom and justice, while decrying the huge amount of injustice and oppression practiced by the Syrian regime for more than four decades.

We issue this statement in solidarity with all those Syrian activists, and with the blogger Razan Ghazzawi who was arrested on December 4th, on the Jordanian-Syrian crossing border. Razan was adamant in her support for the Palestinian cause. She was the first to stand in solidarity with the Palestinian bloggers who were not granted a visa to enter Tunisia in order to participate in the Arab Bloggers Conference. Razan posted a blog in 2008 during the massacre on Gaza titled, “The Idea of Solidarity with Gaza.” She wrote, “I understand when Cubans, Brazilians, and Pakistanies stand in solidarity with Gaza. But what I do not understand is when Syrians, Lebanese, Jordanians, and also Palestinians in exile stand in solidarity. What is the meaning of solidarity in this context?”

Not only do we stand in solidarity with Razan and the other prisoners, but we also affirm that our destiny is one, our concerns are one, and our struggle is one. Palestine can never be free while the Arab people live under repressive and reactionary regimes. The road to a free Palestine comes with a free Syria, in which Syrians live in dignity.

Freedom to all of the prisoners in the Syrian regime’s cells. Long live the Syrian Revolution, free from dictatorship, sectarianism, and foreign intervention.

If you wish to help #FreeRazan, repost this on your own blog and spread the call.

Signatories:

Abir Kopty

Abrar Agil

Ahmed Fahoum

Ahmed Nimer

Alaa Abu Diab

Ali Abunimah

Ali AlMasri

Ali Bari

Amal Murtaja

Amani Ighbaria

Amra Amra

Anas Hamra

Asmaa AlGhoul

Bashar Lubbad

Budour Hasan

Dalia Ghorab

Dalia Othman

Deema AlSaafin

Diana Al-Zeer

Doa Ali

Fidaa Abu Assi

Hala AlSafadi

Hamza Elbuhaisi

Hanaa Mahameed

Huwaida Arraf

Ebaa Rezeq

Irene Nasser

Jalal AbuKhater

Khaled AlShihabi

Linah AlSaafin

Maath Musleh

Maha Rezeq

Majd Kayyal

Mariam Al-Barghouti

Meera AlBaba

Mira Nabulsi

Nader Al-Khuzundar

Nadine Darwish

Nalan Al Sarraj

Nihal ElAlami

Nisreen Mazzawi

Ola Anan

Osama Ghorab

Osama Shomar

Rasha Hilwi

Rowan Abu-Shahla

Saed Karzoun

Saleh Dawabsheh

Thameena Husary

Yusra Jamous

by Shepard Fairey

by Aya Homsi (translated by Mary Rizzo) graphics by Shepard Fairey, quote by Frederick Douglass

* Reassure yourself that your country is not country X (X is the country that had undergone revolution right before yours). Throw the blame on Al Jazeera, then close its offices in your country.

* Say that you “support the young protesters” (as long as your security forces are ready to beat those same youth to death).

* Denounce the Islamists. Start at the lowest levels (the Muslim Brotherhood) prior to climbing straight towards the biggest nightmare of all, Al Qaeda.

* (At the start) Act as if nothing is happening. Then you will become aware of the severity of the situation once it is too late, addressing the nation at around midnight. * Warn people about the menace of Communism, Sectarianism, Tribalism and the other “isms” that frighten them to death.

* Make an explosion in a Church and then accuse the Islamists. Say that your permanence in power is synonym of stability and protection of the minorities. * Make some changes in government then… make some more.

* Burn the police stations and then accuse the protesters.

* Insist upon the fact that everything is going just fine.

* Once the situation has degenerated totally, cut off all the telephone lines and block access to the social networks. When things get REALLY bad, just block Internet.

* Make statements that the protesters represent merely an infinitesimal percentage of the population. The majority supports you. Cite the results of the last “elections”.

* Say that “change is necessary” and promise a lot of fun things if the youth accept to stay at home.

* Order the Ministry of the Interior to kill protesters, but then fire them for “excessive use of force”.

* Say that the youth have been pushed to protest under the influence of X (X can be KFC, Nescafè or other hallucinogens).

* Organise huge assemblies in favour of your regime. But instead of providing banners and flags to those present, offer them 50 dollars each and some AK47s (Kalashnikovs).

* Accept to be interviewed by a very famous journalist. (Christiane) Amanpour will do it. * Prohibit funerals.

* If people in the West criticise you, denounce their interference in your affairs and affirm that “they understand nothing of the culture of this country”. “In our culture, I am the leader and the people obey.”

* Evoke the spectre of the economic situation. Youth are about to destroy the country. But especially mention the state of the economy of your nation before (prior to the start of the revolts).

* If the evidence of billions in your accounts, declare that you are only saving so that you can make a big gift to the people.

* Book a suite in Jeddah (where Ben Ali took refuge), in case of…

After years of watching human rights abuses, censorship and detention of civilians in Syria for no other reason than them writing or even commenting on Syria in a negative way, the latest arrest hits me very personally. Razan Ghazzawi is a personal friend, and as others have said much better than I ever could, a heroic individual, and I will add, a true Syrian.

Like many others, I “virtually met” Razan in her role as a blogger. I admired her attention to all kinds of issues, especially Palestine and the fate of the Palestinian refugees in Lebanon, but also her dedication to other issues such as animal rights and women’s rights. I admired her bravery to personally campaign for each and every man or woman detained for expressing their views, and there are probably 20 or so campaigns she sent to me, which I circulated in my own network. I asked her to join the anti-imperialist translations collective I founded, Tlaxcala, and she was enthusiastic, though, never had much time to for it, which was understandable, given her intense writing and research activities as well as her very extensive on-the-ground activities. Our friendship grew, as well as my awareness that she was an outstanding communicator, so I invited her to be one of the speakers at a convention I was organising (not about blogging, but about the concept of living under occupation and attempts to make an Italian public become familiar with the idea of Palestinian right of return and the refugee situation). Unfortunately, she was unable to make it.

It was due to Razan’s older blogs, Decentering Damascus, especially (which contains some of the best writing I’ve ever encountered), but also Free Occupied Syrian Golan and Damascus Spring, which introduced me to the Damascus Spring movement and the repression they underwent, which prior to then, I had not been remotely aware of. She had an archive of Asmi Bishara writing in a blog as well. She gave me permission to use many of her photos on posts for my blog and site and quite often, I would republish her articles on them as well. Later, I got to know her even better, as her posts became more personal, though always strong and focused, on the blog everyone knows well, Razaniyyat. In an interview for Maktoob, when asked who my favourite writers were, it was easy to come up with a list, and topping the list was Razan. Her writing is simply intense, and it could only be because of her very powerful sense of justice, her keen perception and her amazing humanity and compassion for people and animals.

But I wonder if the “authorities” who stole her liberty and are detaining her realise that they do not have an enemy at all. This is the huge mistake that the regime makes, by pointing the finger at various outside entities or a perversion of the idea of patriotic spirit in their repression of dissent and in their will to quelch all who are perceived as their enemy. They fail to realise in the desperate clinging to power, that they are killing off those who love Syria. So, after reading once again the blog of hers that meant the most to me, tears running down my face worrying about her well-being, I invite you to read just one passage and to ask yourselves: is Syria’s regime so afraid of Syrians who THINK about Syria and question it and seek to belong to it as much as their hearts want them to?

“With a country and our belonging to it, the process becomes rather complex. Each Syrian loves her Syria, and each fights or not, to maintain the Syria she sees or wants to see growing. I think most of our belonging to Syria is either fictionist if not imagined. For some, Syria lies in Syrian food, for others it lies in old cafes in Old Damascus. Some belongings to Syria lie in the longing for her. I think some belongings are “touristy” when it comes to Syria’s traditional atmosphere.

Syrian becomes its “ornamentation”.

I believe racism, sexism, sectarianism, human rights’ abuse, are unconsciously celebrated in the Syrian daily life. Just like the Syrians are now the prime reason for everything wrong happens in Lebanon, the Iraqi refugees are the prime reason of everything wrong happens in Syria, if one caught AIDS, it’s an Iraqi girl, if one cannot find a job, it’s the Iraqis’ fault, if a family are sleeping in the streets, it’s the Iraqis fault. Syrians now, and away from the regime’s tyranny, are constructing the “Syrianism” within this binary opposition “Syrians/Iraqis”, as a continuous process that started with the “Syrians/Lebanon”. Syrians are formulating a belonging to Syrian in opposition to the “new comers” of Syria.

I am not here trying to unfold the current Syrianism in order to come up with another, I don’t like fixed entities, I like chaos, I trust chaotic identities. My Arabism is like no other Arabist, neither is my Syrianism. To be a Syrian is not a question to be answered or to look for, it shouldn’t be there or obvious, it should be a repeatedly questioned question.”

Also, in 2007, her article about the censoring of Facebook is definitely worth a read.

Now, all I can add after this is: please participate in all the campaigns to free Razan. A petition: http://www.avaaz.org/en/free_razan/  a Facebook page with many useful campaigns: https://www.facebook.com/freerazan and a site with many useful links: http://freerazan.pen.io/

Please write, call, share information, use the #FreeRazan hashtag on Twitter and don’t stop until Razan is safe at home with her family, friends and loved ones. ALL Syrian detainees MUST be freed immediately.

Part 1: Who’s afraid of accountability? Getting ethics back on the table

How is it possible that the noble causes of liberation of oppressed peoples has in some ways taken on the connotations of a business venture that has no regard for ethics? Is there even a danger that it is more sinister than that and we are actually witnessing a devastation of the role of activism into actions that resemble pyramid schemes or cons? A closer look at the matter certainly seems like a good idea.

There is a subject of enormous importance in the management of things that are considered to be of “public interest”, be they government, the third sector and companies, and that is the issue of ethics. Ethics has evolved as such a necessary topic even in private industry and corporate management that there is no longer any serious company that has not invested in an approach that makes them “competitive” even regarding ethical conduct, something that mistakenly has at times been considered only a problem for volunteer or non-profit organisations. On the surface ethics may seem abstract and complicated, and thus ignored by the vast public, (allowing the violation of ethical standards to become the norm since they are not even on the table) but ethics are instead really extremely basic and simple to understand and, it goes without saying, essential.

Ethics are not just for philosophy students anymore, they are a fundamental component in any fair social contract, and there are parameters that exist to determine whether or not conduct is ethical or unethical, not only for profit-making activities, but for those involving activism and in those entities that are NGOs. Since we are involved heavily in activities “for causes”, we can’t subtract ourselves from scrutiny regarding ethics.

For a very long time, based on a perceived need to enhance effectiveness regarding causes and mostly in order to remove the governmental (and thus political) interests from things that are considered “charitable” such as environmental and heritage conservation, human and animal rights and global poverty issues, hundreds of thousands of groups have emerged (in fact, given the tax benefits they obtain while collecting money, there is a virtual explosion of them) and set themselves up to accomplish tasks that are separate from governmental control and policy. There is the further advantage in this setup in that they can tap into a greater spectrum of the public (or even a better one) if they are perceived as removed from mainstream political interests, since many people have come to associate politics with special interest groups that seek to obtain power. And again, power itself has the perception as being negative though it is sought fervently. But remember, it is only someone else’s power that is perceived as a threat to the common good.

These charitable groups and NGOs are often run like businesses, and yet, they depend upon private financing or support from foundations without any personal return on investment beyond the image factor in order to administrate and deliver their services, (development programmes, aid and the like). Yet, no matter what it is they do, they would cease to exist without private financing. Usually these services have an aura attached to them that is positive and as such, they are attributed a further layer of values, and it is only with this intangible item (selling power of the idea/value) which they promote heavily that they obtain the private financing necessary for their survival. As an entity that requires money and handles other people’s money, they have to comply with specific standards to be able to operate and also be subject to a different and more favourable tax regime, but they also are expected to adhere to ethical standards that support their mission statement and make whatever is written there as their primary objective. They are “good guys” after all, we believe they are doing charity work with our hard-earned money, money which we freely accept to donate for someone else’s benefit, thus fulfilling various needs, making us feel better that we “save the world” and concretely obtaining material benefit for those who are the beneficiaries. There is an exchange going on that often translates into a kind of symbiotic need for one another and there are thousands of charities that hook us once, but other thousands that have us contributing to them on a regular basis. It can even become an emotional issue and at times we donors identify so deeply with the charity that we buy their stickers to put on our cars, we promote them in social networks and we even start to use their slogans in our speech. We do get a return of sorts from the arrangement, and this is something the charities tap into as part of their campaigns, since group belonging is a timeless social need and doing good for others is a positive human value.

In activism, we can argue back and forth all day about what is ethical and what is not, (some might say that the ends justify any means, but others will disagree) but to cut to the chase, in this paper we are not dealing with the vast and interesting subject of ethics, but simply concentrating on the ethics in the aspect of activism concerning most specifically an economic agreement, determining what is the core of the relationship between the “charitable organisation” and its “lifeblood”, i.e., its donors, and that can be summarised briefly in adherence to several key parameters. These are not in any way based on abstract principles, because if your bank, which is interested in making a profit off of your need to obtain liquidity to live on or loans so that you can develop your own projects (personal or collective) is required to fulfil the obligations of ethical standards, how much more should a charitable organisation be ready and willing to comply with them in order to obtain your support and money with no personal return on your contribution except that feel-good sensation and being able to tell your friends how generous you are!

What are the parameters available for assuring that a charity behaves ethically regarding its donors and members of the organisation? Accountability (being able to justify decisions made, making them in a manner that is in line with core principles and philosophy of the organisation and assuring that the decisions truthfully reflect the adherence to the mission statement or purpose and respect legal and financial norms as well as internal codes of conduct), Transparency (rendering the bookkeeping, organisational structure and purpose available to donors and auditors and even to possible donors so that it is clear how much money is spent where and a level of monitoring and control can be applied), Responsibility (liability towards members, donors, beneficiaries that the work done and the money obtained fulfils the purposes of the mission and responding formally according to statutes and legal norms if there are violations). These principles should be self-evident, but they are far too often lacking in some entities that obtain or spend other people’s money in the name of a cause’s mission statement, (granted that they even have one!). Some leaders of organisations will even insist they are exonerated from meeting these requirements, that they have special status that releases them from compliance to these three core principles, and that is what one can call the idea of exceptionalism, present more often in a cult than in a legitimate charity organisation.  It is logical to assume that this kind of organisation has the tendency of morphing its cause and its actions from one purpose to another, the only consistent element is the leader, and in fact, the leader often finds himself in a no-win confrontation with the members of the organisation, as the “right vs right” dilemma I will describe below does not sublimate into the benefit of the common good but in the predominance of the
individual.

It is obvious that if we are responsible persons, we must be aware and accept that at the basis of those three principles is one core value, honesty. The moment that honesty is lacking or that demands for honesty are met with brutal hostility, one can be certain that ethics are simply not taken into account, or we can assume that they are twisted so that there is no compliance with standards that all can consider obligatory for any social contract, which most of the time is an unspoken (tacit) agreement between parties, but in the case of charity, has a further series of rules and expectations. There is nothing more sickening and disgusting as knowing that money donated to feed the poor is spent in obtaining personal benefits, privileges and power for those who are part of the charity’s organisation. Deviation of resources is the worst possible offense that a charity can commit, and it endangers even “clean”  charities who are painted with the same brush as thieving and unreliable cons. The only way to avoid this charge is full disclosure, as well as it being a legally binding task in most countries, it is also morally necessary to comply with basic ethics.  The charity can only survive as such an entity if it conforms to ethical standards, since we know, the competition for our donations is fierce.

Since I mentioned that we must comply with a social contract, let’s take a step back for one minute and define what a social contract is, and doing that, we need to define what a contract is and realise the vast majority of humanity lives in a contract-based society and that the contracts begin the moment that humans have been weaned, they are not necessarily signed documents, but they are an agreement on the equitability of an exchange (fairness). It is part of our lives and activities on a constant basis. This makes it in our interests to be conscious of what is ethically acceptable in charity which moves dangerously into becoming “the solidarity industry” and what just as dangerously, uses privilege and inequitable contracts as its core value and modus operandi, using outsiders (donors and beneficiaries) as the pawns in a game of profit, and to allow us informed consent before we decide to give to one organisation and not another, conscious of the risks all of this entails.

The basis of social living is the acceptance of transparency of rules and acceptance of the equitableness of agreements made between parties (assuming to live in a society with the rule of law and justice as being fundamental values). In order for people to live in society, they have to know that there is an agreement made for everything, and for the most part, the negotiation of it can be avoided, as the acceptable terms are tacit, but somewhere down the line there are norms and standards that regulate these things. The agreement predates them and almost every single time, it is an agreement that has terms they did not have an active part in establishing.

With free choice, we have continual and constant tacit contracts in all of our activities, and especially those involving money, since they are regulated by law. It is up to us to expect those we are involved with to be legitimate, and to prove that they are legitimate is their moral obligation. There is no exceptionalism where justice is concerned, if there is privilege, we need to be aware of it and then we decide if the privilege can be allowed or not.

If we begin to consider that there are rules for others, but not for us (privilege), we are then indeed not respecting or considering as valid a social contract of equality before the law and society (and these things I am calling laws may only be social mores and values that a certain interest group  considers as essential). If this is the case, we fall on the side of those who are not adhering to ethical standards of justice and equality, and we need to be aware of that. Ethics in anything that seeks consensus or donations in order to exist and function is required to adhere to minimum standards, ones that even businesses for profit have realised they must respect and conform to, since the division between private and public interest has become far less distinct.

It should not surprise us that there are ethics committees for almost all major industries, because not only are they accountable to their shareholders, they are aware that there are laws in the countries they operate in that require disclosure. They also know that internal conflicts, a physiological part of any social construct, which academics categorise as “right versus right” (for instance, in a business ethics situation it is positive to obtain greater profits for their shareholders and have large returns on investments while at the same time it is positive to maintain low prices so that consumers do not abandon their purchasing of these goods and services) can only be resolved by a process known as “entrepreneurial wisdom”, where the “greater good” is striking a balance between the two in the increased perception of one’s own role as party of a “contract” requiring the sublimation of the factional interest. Emerging from these conflicts is the success or failure of what can be considered to be in the end a decisional style that must favour one of the “right” principles at the expense of the other, or instead accepts that there is a benefit in being subject to ethical compliance not only to stay competitive or in business, but because of the acknowledgement of the synthesis between being dependent (part of a system) and independent (individuals and companies). In the end, each party “monitors” the other as well as is affected by the actions of the other, and adjusts behaviour in order to keep the “right vs right” conflict manageable and not destructive.  The rules for this conflict resolution are none other than those basic tools of ethics, accountability, transparency, responsibility. This means that for corporate and commercial society, and even for charities which imply a social contract involving monetary investments or goods and services exchanges of any kind, there should be no question that there is an expectation of compliance with the instruments that are the barometer of ethical conduct in this relationship.

So, that brings us back to the requisites of an ethical charity. Do they comply with the core standards stated earlier? Accountability, transparency and responsibility? How do we check that they are in compliance? By being aware of the levels of disclosure, both internal (within the charity) and external (between the charity and the donors or the charity and the control organisms). If they comply and we agree they are equitable, great, if they do not, they must undergo complete rehaul and assume liablity for damages to trust of donors and beneficiaries, or not continue to exist, taking away vital funding from other legitimate causes and charities and if they do not disclose anything, run for the hills! My conclusions are based on many years of campaigns for fundraising for causes and association with many charitable organisations both in the USA and Europe, with beneficiaries in every continent. I am certain that a legal expert could further explain the basic needs and even add others that I neglect, but in my own experience, these are the requirements to make a group legitimate. It is not like giving money to a friend when we give to a charity, where there is a specific set of minimum standards.

Each organisation or charity that takes collections or accepts donations is bound to draw up a mission statement which defines the entity’s purpose and scope. Those who are part of the organisation will have further contracts or agreements within that organisation which define their roles in within the group in order to obtain the goals of the mission statement. They will determine their limitations, duties, decisional powers as well as entitlements such as compensation (rights and obligations). There is a well-defined organisational structure that is agreed upon, including the
organisation’s terms (until the conclusion of a specific project, until a date, until the collection of a certain amount of donations, forever and ever amen, etc.) and decisional and administration procedures (internal management and accounting up to external auditing procedures which will necessarily mirror the minimum requirements of the laws in force in the country the groups are registered in). They can be compiled in an acts of association or statute, at times they contain annexes laying out the projects clearly with budget estimates and actual feasibility projects with blueprints and the like, but however, they must be explicitly expressed and agreed upon for them to be legally binding in case of dispute, at times they must even cite and reprint the specific legal regulations that support and give legitimacy to the project including obtaining permits and determination of liability for violation of norms. To be clear, having a website may not be considered enough to stipulate a contract of this sort, since sites are subject to change without notice. Organisations and even committees at the very least have an internal organisation that is evident to those within the organisation and may be obtained by external parties upon request if they are in any way public and ask for donations from anyone, and it often would look very boring on a website, but these things should exist. Why? Because shit happens. Money gets diverted, accidents happen, people with power leave organisations and the organisation itself is then challenged as if it is still legitimate or not, organisations change their purpose while maintaining the same name, laws change or there is the violation of laws. Things need to be on paper and it is not a luxury to have them on paper, it is the bare minimum, unless you are a street committee that sells pies to raise funds for someone’s college education.

Those who donate are often unaware of who is behind an organisation, but it has for a long time been established in activist circles that to avoid conflict of interest and association with organisations or donors that could compromise the mission statement, that the body of the organisation is rendered public as well as their compensation. This has now become the norm in charity, and the publication of this information is not a privilege. In fact, it should be expected. Any connection with other organisations is also necessary to obtain for reasons ranging from compliance with local laws to being assured of the validity of the organisation and its track record (if it is able to accomplish the goals of its mission statement or if it is unrealistic and doomed to failure, and thus, to the disintegration of the funds obtained). All of this falls under the concept of ethics and involves the core elements of transparency, accountability and responsibility. So, in addition to being necessary for the needs of activists to be assured that there is correct use of donations, there is a practical basis which makes these things mandatory.

And that is why for years and years, activists are demanding that they obtain accountability. The charismatic leader is no longer enough for most people, unless they have an attraction to the cult of personality, which is how that particular public will be targeted, and especially important in this methodology is assuring that the leader is worthy of such a task. If the leader has a success rate close to zero in fulfilling any of the previous charity purposes his name has been involved in, it might just be a cult and not a bona fide charity.  Success is measured in the cost/expenses vs. gains – in this case the gains are translated in low overhead and maximum use of resources by the beneficiaries. Example, if X amount of money is raised to bring in tonnes of concrete to Gaza, one bag is not going to cut it unless all that was collected was 5 Euros. This is not an acceptable exchange at all, unless all that was raised was 5 Euros, and someone should check if an organisation capable of raising what we spend in coffee each day is worth any investment or if it is a big joke. There are other criteria that are necessary beyond the image of the leader, and they all centre around ethics. There can be bad structures due to inexperience and faulty consulting, there can be deception and mismanagement due to the belief that all that is required is the “I feel good giving my money and you feel good taking it” kind of trust which is an ego-based exchange, but in the middle of it is something as fundamental as the fulfilment of a mission statement that is supposed to benefit the recipients of the charity (the poor or those in need). If they are not the primary and dominant recipients of the donations, it’s time to think really seriously about what is wrong with that charity and ask if it is instead a business using the idea of solidarity to get money.

There is currently a heavy dispute in activism for Palestine where one organisation that has split has been engaged for several months in a battle for legitimacy and donations that were collected by all the people in the organisation. At the end of the day, the only parameter that counts is whether or not there is a legal and ethical basis that will support the claims being made by both sides. That the explosion happened at all was only a matter of time, as this writer and several others were pointing towards the ethical gaps that were not slight cracks but gaping holes in this way of DIY activism that ignores basic rules. If our suggestions and warnings were not heeded, it still might not be too late to rectify for the future and avoid the same errors repeating ad infinitum. Things can be ignored as they have with the other campaigns that never provided accountability and are related in some way by the presence of the same people involved, or it is time that clarity and honesty and truth start to mean something. At this point, the only criteria left is “let’s see the books” for anyone who has donated or anyone who has committed to participating in the charity organisation at any level. Based on transparency, accountability and responsibility, in other words, on ethics, the conflict should be resolved without much room for dispute and in the only way possible, by evidence and adherence to ethics.  There have been some who have been calling the necessary respect of ethics as being “on a witch hunt”, as if there is something wrong in seeking this in actions that are going to have an effect on a cause. This leads this writer to believe that instead of a charity, we are dealing with something that has sinister connotations, a cult, and that will be the topic of the next paper.