Tag: Yemen

L’Europa è in caduta libera

L’Europa è in caduta libera. Nessuno può più metterlo in dubbio. In effetti, l’Europa è simultaneamente vittima di diversi problemi cruciali ognuno dei quali potrebbe potenzialmente diventare catastrofico. Esaminiamoli individualmente.

I 28 membri dell’Unione Europea non hanno, nel loro insieme, una giustificazione logica.
Il problema più evidente per l’UE è che non ha assolutamente alcun senso a partire dall’economia. Inizialmente, nei primi anni 1950, c’era un piccolo gruppo di nazioni non troppo dissimili che decisero di integrare le proprie economie. Erano i cosiddetti Sei Interni che hanno fondato la Comunità europea (CE): Belgio, Francia, Germania occidentale, Italia, Lussemburgo e Paesi Bassi.
Nel 1960 a questo “gruppo ristretto” vennero aggiunti altri sette Paesi. I quali non volevano aderire alla CE, ma volevano partecipare a una Associazione europea di libero scambio (AELS). Erano, Austria, Danimarca, Norvegia, Portogallo, Svezia, Svizzera e Regno Unito. Insieme, questi Paesi hanno formato quello che potrebbe vagamente chiamarsi “la maggior parte dell’Europa occidentale”. Pure con i loro difetti, questi trattati riflettevano una realtà — che i Paesi partecipanti avevano molto in comune e che i loro popoli volevano unire le forze.
Dopo il 1960, la storia dell’integrazione europea ed espansione è diventata molto complicato e ha progredito in zig-zag con regolari battute d’arresto. Poi, alla fine, il processo si è trasformato in una crescita incontrollata, come un tumore maligno.
Oggi l’Unione europea comprende 28 Stati membri, ivi inclusi quelli appartenenti all’Europa un tempo chiamata “centrale” e “orientale” (!) — Anche le Repubbliche baltiche ex sovietiche sono ora parte di questa nuova unione. Il problema è che, mentre tale espansione era attraente per le élite europee per ragioni ideologiche, dal punto di vista dell’economia non ha alcun senso. Cos’hanno in comune Svezia, Germania, Lettonia, Grecia e Bulgaria? Ben poco, naturalmente.

Angela Merkel
“Angela Merkel ha sprecato l’occasione per diventare leader dell’Europa”

Adesso le crepe si vedono bene. La crisi greca e la minaccia di una “Grexit” ha il potenziale di creare un effetto domino che coinvolge il resto dei cosiddetti “PIGS” (Portogallo, Italia, Grecia e Spagna). Anche la Francia è minacciata dalle conseguenze di queste crisi.
La moneta europea — l’euro — è una “moneta senza una missione”: dovrebbe sostenere l’economia tedesca o quella greca? Nessuno lo sa, almeno ufficialmente. In realtà, naturalmente, tutti capiscono che la signora Merkel ha in mano la regia. Soluzioni Quickfix, che è quello che i Euroburocrati stanno offrendo, prendendo tempo prima di arrivare al redde rationem, ma non offrono alcuna soluzione a quello che è chiaramente un problema sistemico, vale a dire la natura completamente artificiale di una EU con 28 membri.
La soluzione più ovvia, cioè rinunciare al sogno folle di un’Unione Europa con 28 membri, è così politicamente inaccettabile che non sarà nemmeno discussa anche se tutti la temono

L’UE è sull’orlo di un collasso sociale e culturale. La realtà innegabile è tanto semplice quanto forte: L’UE non può assorbire così tanti rifugiati. L’UE non ha i mezzi per fermarli.

Barcone di migranti
“L’Europa deve dire ai migranti di non poter accogliere tutti”

Un massiccio afflusso di rifugiati rappresenta un problema di sicurezza molto complesso che i Paesi dell’UE non sono in grado di affrontare. Tutti gli Stati dell’UE hanno tre strumenti chiave per proteggersi da agitazioni, disordini, crimini o invasioni: i servizi speciali di sicurezza, le forze di polizia e i militari. Il problema è che nessuno di tali servizi possono affrontare una crisi di rifugiati.
I servizi speciali / sicurezza sono numericamente troppo pochi quando si tratta di una crisi dei rifugiati. Inoltre, i loro tipici bersagli (criminali di carriera, spie, terroristi) sono pochi e mescolati in una tipica ondata di rifugiati. Inoltre, i rifugiati sono spesso famiglie, anche estese, e mentre possono includere bande criminali, è ben lungi che sia sempre così.

“All’ONU serve adottare una risoluzione unica sulla lotta contro il terrorismo”

A differenza dei poliziotti che hanno un certo vantaggio. Infatti sono letteralmente ovunque e in genere hanno una buona padronanza del cosiddetto “battere sulla strada”.
Tuttavia, i loro poteri sono molto limitati e devono ottenere un ordine del tribunale per eseguire la maggior parte delle loro operazioni.

Consiglio di Sicurezza ONU
“All’ONU serve adottare una risoluzione unica sulla lotta contro il terrorismo”

I poliziotti, per lo più, si occupano di criminali locali, mentre la maggior parte dei rifugiati non sono né locali, né criminali. La triste realtà è che il maggior contributo dei poliziotti nella crisi dei rifugiati è di fornire forze antisommossa — che non può essere una soluzione per tutte le situazioni e quindi finisce di risolvere niente.
Per quanto riguarda le forze armate, il meglio che possono fare è cercare di aiutare a bloccare le frontiere. Qualche volta possono assistere le forze di polizia in caso di disordini civili, ma è tutto.

Così i vari membri dell’UE non hanno né i mezzi per trincerare i loro confini e per deportare la maggior parte dei rifugiati — né hanno i mezzi per controllarli. Certo, ci saranno sempre i politici che promettono di rimandare i rifugiati a casa loro, ma è una immigrazionebugia crassa e sfacciata. La stragrande maggioranza dei rifugiati fugge da guerra, fame e povertà e non v’è alcun modo di rimandarli a casa.

Anche mantenerli, tuttavia, è impossibile, almeno in senso culturale. Nonostante la propaganda buonista per integrare razze, religioni e culture, la realtà è che l’Unione europea non ha assolutamente nulla da offrire a questi rifugiati per far desiderar loro di integrarsi.

Sergei Chuzavkov
Presidente Repubblica Ceca: costretti a provvedere da soli alla sicurezza delle frontiere

Sia pure con tutti i problemi e limiti, almeno gli Stati Uniti propongono un “sogno americano”, che, per quanto falso sia, ispira ancora la gente in tutto il mondo, soprattutto i pochi sofisticati e i poco istruiti. Non solo, ma la società statunitense è di per sé già in gran parte a-culturale.
Chiedetevi che cosa sia la “cultura americana”, per cominciare? Semmai, è davvero un “melting pot” in contrapposizione ad un’ “insalata rimestata” — il che significa che quando qualcuno è gettato in nel melting pot perde la sua identità originale, mentre la miscela che finisce nella pentola (della “melting pot”) non riesce a produrre una vera e propria cultura indigena, almeno non nel senso europeo della parola.

L’Europa è, o dovrei dire era, radicalmente diversa dagli Stati Uniti. Esistevano profonde differenze culturali tra le varie regioni e province all’interno di ciascun Paese europeo. Un basco non è certamente un catalano, un marsigliese non è un bretone, etc. E le differenze tra un tedesco e un greco sono semplicemente enormi.

Il risultato dell’attuale crisi dei rifugiati è che tutte le culture europee sono ora direttamente minacciate nella loro identità e nel loro stile di vita.

migranti
“I migranti e profughi vogliono l’Inghilterra”

La colpa viene data all’Islam, ma in realtà i cristiani africani non si integrano meglio — e nemmeno gli zingari cristiani, tra l’altro. Quindi scontri avvengono letteralmente ovunque — nei negozi, strade, scuole, etc. Non c’è un solo paese in Europa in cui questi scontri non minaccino l’ordine sociale. Gli scontri quotidiani provocano crimine, repressione, la violenza e la ghettizzazione sia dei migranti che degli abitanti che lasciano le loro periferie tradizionali e si muovono in zone meno sature di immigrati.

Nota ai miei lettori americani che potrebbero pensare “Va bene, ma anche noi abbiamo ghetti negli Stati Uniti”, rispondo che quelle che i francesi chiamano “zones de non-droit” (zone fuori dal diritto), sono di gran lunga peggiori di quanto si può vedere negli Stati Uniti. E bisogna tenere a mente che nessun paese in Europa ha il tipo di enormi forze di polizia militarizzate, in dotazione in ogni grande città degli Stati Uniti. Né vi è l’equivalente della Guardia Nazionale degli Stati Uniti. Nella migliore delle ipotesi, ci sono le forze anti-sommossa, come il CRS francese, ma non possono fare più di tanto.

Migranti siriani in marcia verso confine serbo-ungherese
Migranti, il dramma in diretta in Europa

Il livello di frustrazione sofferto da molti, se non dalla maggior parte, degli europei, derivante direttamente da questa crisi immigratoria, è difficile a descriversi per chi non l’abbia visto. E dal momento in cui si esprimono queste frustrazioni si passa per “razzista” o “xenofobo”, nella definizione dei poteri forti (almeno fino a poco tempo fa — c’è un cambiamento progressivo). Il profondo risentimento è in gran parte tenuto nascosto, ma è comunque percepibile. E gli immigrati certamente lo sentono ogni giorno. Quindi, va ripetuto ancora, questo è il motivo per cui il concetto di “melting pot” in Europa non si materializza. L’unica cosa che l’Europa può offrire alle centinaia di migliaia di rifugiati è un’ostilità silenziosa alimentata da paura, indignazione, disgusto e impotenza. Anche quanti erano essi stessi rifugiati in passato (gli immigrati dal Nord Africa, per esempio) sono ora disgustati e molto ostili alla nuova ondata di profughi in arrivo. E, naturalmente, nessun rifugiato in arrivo in Europa crede in un “sogno europeo”.

Infine, ma non meno importante, è il fatto che questi rifugiati rappresentano un enorme onere per le economie locali e per i servizi sociali, mai progettati per far fronte a un tale afflusso di “clienti” bisognosi.

Per il prossimo futuro la prognosi è chiara: più dello stesso, ma solo in peggio, forse molto peggio.

L’Unione europea è soltanto una colonia degli Stati Uniti, incapace di difendere i propri interessi. L’Unione europea è governata da una classe di persone completamente vendute agli Stati Uniti. Esempio tipico e classico è stata la debacle libica, dove gli Stati Uniti e la Francia hanno completamente distrutto il paese più sviluppato in Africa. Ottenendo che centinaia di migliaia di profughi attraversino il Mediterraneo e cerchino rifugio dalla guerra in Europa.

Aylan Kurdi
Un Europa che affoga nell’ipocrisia

Tale risultato avrebbe potuto essere molto facile da prevedere, e tuttavia i paesi europei non ha fatto nulla per impedirlo. In realtà, tutte le cosiddette Obamawars (Libia, Siria, Afghanistan, Iraq, Yemen, Somalia, Pakistan) hanno portato a enormi flussi di rifugiati. Si aggiunga anche il caos in Egitto, Mali e la povertà in tutta l’Africa. Assistiamo a un esodo di massa che nessun muro-frontiera, fosso di scavo o bombe lacrimogene fermeranno.

Se non bastasse, l’UE ha realizzato quello che può solo essere chiamato un suicidio politico ed economico, consentendo all’Ucraina di esplodere in una guerra civile che coinvolge 45 milioni di persone, che ha distrutto completamente un’economia e installato al potere un vero e proprio regime nazista. Anche questo risultato era facile da prevedere. Ma la reazione degli Euroburocrati è stata di imporre sanzioni economiche masochiste alla Russia. Il che che ha finito per creare esattamente le condizioni e l’incentivo necessario per l’economia russa a diversificare e a produrre localmente invece di importare tutto dall’estero.

La scelta di accogliere a prescindere è quella che rende l’Italia porta per l’immigrazione selvaggia verso l’Europa
Emergenza immigrati verso l’Europa che non c’è

Vale la pena di ricordare che alla fine della Seconda Guerra Mondiale l’Europa era praticamente un territorio occupato. I sovietici avevano la parte centro-orientale, mentre gli Stati Uniti/Regno Unito avevano la parte occidentale. Siamo stati condizionati a pensare che le persone che vivevano sotto “l’oppressione” di ciò che la propaganda degli Stati Uniti ha denominato il “Patto di Varsavia” (in realtà chiamato il Organizzazione del Trattato di Varsavia”) siano stati meno liberi rispetto a quelli che vivevano sotto la “protezione” del Trattato Nord Atlantico.

A parte il fatto che il termine “Nord Atlantico” è stato coniato deliberatamente per legare l’Europa occidentale agli Stati Uniti, la questione centrale è che mentre in molti modi le persone in Occidente hanno avuto più libertà rispetto a quelli in Oriente, gli Stati Uniti/Gran Bretagna occupavano parte di un’Europa che non si è mai ripresa la propria sovranità. E proprio come i sovietici hanno coltivato un’élite compradora locale in ogni paese dell’Europa orientale, così hanno fatto gli Stati Uniti in Occidente.

La grande differenza è apparsa solo alla fine degli anni ’80 e ai primi ’90, quando l’intero sistema a conduzione sovietica è crollato mentre il sistema gestito dagli Stati Uniti è uscito rafforzato a seguito del crollo sovietico. Sicché, a partire dal 1991, la morsa di ferro degli Stati Uniti sopra l’UE è diventata ancora più forte di prima.

La realtà è triste e semplice: l’Unione europea è una colonia degli Stati Uniti, gestita da marionette degli Stati Uniti che non sono in grado di lottare per gli interessi fondamentali ed evidenti degli europei.

L’Unione europea si trova in una profonda crisi politica

Fino alla fine degli anni ’80, c’era, più o meno ‘reale’, un’ opposizione di ‘sinistra’ in Europa. Infatti, in Italia e Francia i comunisti quasi salirono al potere. Ma non appena il sistema sovietico è crollato, tutti i partiti dell’opposizione europei, o sono scomparsi, o sono stati rapidamente cooptati dal sistema.

E, proprio come negli Stati Uniti, gli ex trotzkisti divennero dei neocon da un giorno all’altro. Di conseguenza, l’Europa ha perso la poca opposizione all’Impero Anglo-Sassone ed è diventata una terra ‘politicamente pacificata’.

L’Alto rappresentante dell’Unione Europea per gli affari esteri e la politica di sicurezza Federica Mogherini
Crisi in Europa: mentre ognuno pensa a se, il vero problema non viene affrontato

Vale a dire si è instaurato quelli che i francesi chiamano “la pensée unique”” o il “pensiero unico” — trionfante, almeno a giudicare dai media di regime. La politica si è trasformata in un reality show nel quale i vari attori fingono di affrontare problemi reali quando in realtà sono inventati e creati artificialmente. “Problemi” che poi “risolvono” (il matrimonio tra omosessuali è l’esempio perfetto). L’unica forma di politica significativa rimasta nell’UE è il separatismo (scozzese, basco, catalano, ecc), ma fino ad ora, non si è vista alcuna alternativa.

In tale “nuovo mondo coraggioso” di finzione politica, nessuno si occupa di problemi reali, mai affrontati direttamente, ma spinti solo sotto il tappeto fino alle prossime elezioni — il che, provoca un peggioramento generale. Per quanto riguarda i super-signori AngloSassoni dell’UE, a loro quanto succede non importa, a meno che i loro interessi siano direttamente colpiti.

Si potrebbe dire che il Titanic sta affondando e l’orchestra continua a suonare, e l’immagine si approssima alla realtà. Tutti odiano il capitano e l’equipaggio, ma nessuno sa con chi sostituirli.

Articolo tratto da Sputnik

Distrutta la base dei missili shahab-3 iraniani

Shahab3
Shahab3

Agenti segreti e incursori americani, israeliani oppure sauditi, kuwaitiani ed emiratini. O forse una forza congiunta tra tutti questi elementi uniti dalla lotta contro il comune nemico iraniano in procinto di dotarsi di armi nucleari. Dopo l’attacco alla centrale atomica di Busher con il virus informatico noto come virus Stuxnet, che in settembre ha mandato i tilt le reti informatiche nazionali e dei centri di ricerca nucleare, sembra essere ripresa la guerra segreta ma combattuta con armi molto letali contro le armi strategiche di Teheran.
Guerra che aveva già visto in agosto l’uccisione di Reza Baruni, l’ingegnere aeronautico padre del programma di velivoli teleguidati iraniani che tanto preoccupano il Pentagono, eliminato con una triplice esplosione che devastato la sua villa blindata ad Ahwaz. Teheran parlò di una “fuga di gas” ma dietro a un simile colpo di mano si ipotizzò ci fosse lo zampino di Israele o degli Usa che proprio in aprile avevano varato un inasprimento delle operazione segrete di Cia e “special forces” in Iran, Yemen e Somalia autorizzato dal presidente Barack Obama.
L’ultimo blitz di cui si ha notizia, firmato forse dalla stessa mano, considerato che si è trattato ancora di una triplice esplosione, ha devastato il 12 ottobre la base missilistica sotterranea di Imam Ali, sui monti Zagros nei pressi di Khorramabad, nella provincia iraniana occidentale del Lorestan.
Nell’incendio provocato dalle forti esplosioni sarebbero morti 18 pasdaran più altri 14 rimasti feriti. L’arsenale di missili balistici così come tute le armi strategiche iraniane sono gestite dai Guardiani della Rivoluzione Islamica, fedelissimi al regime e la base di Imam Alì è nota per essere il principale sito di lancio dei missli balistici Shahab-3, l’arma più importante dell’arsenale strategico iraniano.
Il missile a raggio intermedio è stato sviluppato in Iran sviluppando il missile nordcoreano Nodong con la cooperazione dei tecnici di Pyongyang. Queste armi sono in grado di colpire con testate convenzionali, chimiche ed eventualmente atomiche obiettivi situati fino a 1.500/2 mila chilometri a seconda delle versioni.

Iranian Missile Ranges
Iranian Missile Ranges

 

Il sito israeliano di intelligence Debka, vicino ai servizi segreti di Gerusalemme, ha citato fonti iraniane nel raccontare che l’esplosione ha distrutto le rampe della base predisposte per il lancio di missili contro Israele e contro le installazioni statunitensi in Iraq. Si tratta quindi delle armi da impiegare in risposta a un attacco contro i siti atomici iraniani, missili Shahab-3 nascosti in una base sotterranea difficile da distruggere con bombardamenti aerei e missilistici rivelatasi invece vulnerabile ad un’azione di sabotaggio.
La base di Imam Alì dista circa 400 km da Baghdad e da alcune delle più importanti basi Usa in Iraq, meno di mille dalle installazioni statunitensi negli emirati del Golfo Persico e appena 1.250 chilometri da Tel Aviv, probabile bersaglio prioritario di una ritorsione iraniana contro lo stato ebraico.
Le tre esplosioni sono avvenute nei tunnel che porta alle rampe di lancio distruggendone un gran numero e rendendo inutilizzabile l’intera struttura. Ancora una volta Teheran ha smentito l’ipotesi di un attacco parlando di un incendio divampato accidentalmente in un deposito di munizioni. Debka parla di una “mano misteriosa” dietro al blitz e i sospetti cadono, oltre che sugli Stati Uniti, su Israele che avrebbe così neutralizzato una minaccia diretta al suo territorio nazionale. Del resto gli israeliani sembrano poter contare su una vasta rete di agenti e collaboratori attivi in Iran e lo stesso vale per gli agenti del Mukhabarrat, i servizi segreti militari sauditi e degli emirati del Golfo che vogliono evitare che ‘Iran si doti di armi atomiche e hanno forti legami con alcuni movimenti di opposizione al regime di Teheran, specie quelli arabi attivi nelle province di confine con l’Iraq.
Non si può escludere anche una cooperazione tra arabi e israeliani con la supervisione di Washington. Del resto, secondo indiscrezioni mai smentite, gli F-16 con la Stella di David si addestrano da tempo a colpire i siti atomici iraniani utilizzando una base aerea nel deserto saudita messa gentilmente a disposizione da Ryadh.

La distruzione della base di Imam Alì rientra quindi nella guerra segreta in atto tra Teheran e i suoi nemici ma la neutralizzazione delle capacità di ritorsione iraniana potrebbe anche indicare l’imminente via libera ai raids contro i siti del programma nucleare iraniano.

di Gianandrea Gaiani

Leggere anche la serie Iran una minaccia 1, Iran una minaccia 2, Iran una minaccia 3

LINK
Base missilistica di Imam Alì
http://www.globalsecurity.org/wmd/world/iran/khorramabad.htm

Articolo Debka
http://www.debka.com/article/9087/

Missili Shahab-3
http://www.globalsecurity.org/wmd/world/iran/shahab-3.htm

La fonte e l’origine

(segue da : L’età d’oro dell’Islam)

Molti studiosi occidentali e orientali accettano la tesi che con l’avvento dell’Islam gli analfabeti della penisola arabica divennero improvvisamente scienziati e fanatici della cultura. Essi credono che con la religione islamica gli arabi diffusero il loro illuminante sapere per la gioia dei molti popoli determinando così una cosiddetta “età dell’oro dell’Islam”.
Niente di più falso.
La tesi muore sapendo che tutto è avvenuto come risultato di uno sviluppo armonioso e continuo dell’antica cultura e scienza persiana. Solo un elemento discordante interrompe questa catena di sviluppo: agli scienziati persiani fu ordinato dai conquistatori arabi di pubblicare i loro lavori solo in lingua araba. Così è stato per molti secoli. Quando questi libri scientifici arrivarono in Europa, gli occidentali presunsero e credettero che le opere erano state scritte da arabi musulmani. Ora, tutti gli scienziati autori dei libri, sono chiaramente identificabili come persiani come Ibn Sina (Avicenna), Zakaria Rasi (Rhases), Fakhr Razi, Biruni, Khayyam e molti altri.

Zakariya_al-Razi.jpg
Zakariya_al-Razi.jpg

Rhases è stato un chimico e medico che andò oltre i confini della farmacologia basata sulle piante e introdusse per la prima volta al mondo sostanze di sintesi e quindi produsse prodotti farmaceutici importati.
Egli fu il primo farmacista a produrre alcool puro. Un altro scienziato persiano, Biruni, sviluppò un metodo per determinare il peso specifico di una sostanza inorganica, già nel 11° secolo. L’elenco degli scienziati persiani che hanno arricchito la chimica clinica, la farmacologia e la terapia medica e quindi la medicina, la matematica, la filosofia e l’architettura è quasi infinita. Purtroppo questo approfondimento va oltre la portata di questo articolo, basta solo sapere che si può scrivere una enciclopedia solo per gli scienziati persiani.
Facendo un’indagine approfondita delle più antiche letterature persiana e greca mettendo a confronto le metodologie della terapia medica e farmacologica dei due Paesi si dimostra che la medicina persiana era più sviluppata e progredita di quella greca già prima di Ippocrate. Gli scienziati odierni hanno concluso che i Greci, probabilmente, aggiunsero al loro patrimonio la scienza farmacologica persiana beneficiandone significativamente.

La situazione della scienza persiana durante l’occupazione araba

E’ sbagliato collegare i risultati scientifici dell’era persiana alla religione islamica. Non c’è nulla che possa giustificare un ‘”periodo d’oro dell’Islam”. In che modo l’Islam fu o è stato responsabile della fioritura della cultura e della scienza? Seguendo la logica degli inventori del cosiddetto “periodo d’oro dell’Islam”  la religione politeista greca dovrebbe essere eletta come la religione più elevata in occidente dato che le opere greche più sorprendenti in filosofia e architettura sono state scritte sotto il dominio di Zeus.
A nessuno passa per la mente di associare il pensiero e le realizzazioni dei filosofi greci, come Socrate e Aristotele, a degli dèi come Zeus e Afrodite.
Perché l’Islam dovrebbe essere il responsabile dei risultati scientifici nei territori islamici? Come mai improvvisamente, ad un certo punto storico, l’islam ha perso la sua capacità di definire la ricerca e non ha più prodotto pubblicazioni sui paradigmi scientifici?
La risposta è semplice semplice: l’inizio del “periodo d’oro dell’Islam” cade esattamente nel periodo che per 400 anni pongono la persia sotto la crudele occupazione araba dei califfati degli Omayyadi e Abbasidi. Quello che alcuni definiscono come “oro” non è altro che il furto di ciò Persiani hanno eseguito e realizzato in millenni di storia e cultura.
In quel periodo gli arabi non sapeva nulla di arte, ne di architettura e tanto meno di matematica, astronomia e cronologia. I conquistatori arabi restarono addirittura sorpresi quando rubarono le loro prime monete, non sapevano a cosa servissero. Così, dopo quattro secoli di islamizzazione la luce della scienza e della conoscenza persiana si è affievolita e lentamente è svanita.

Influenza araba sulla nascita dell’Islam

Gli storici del mondo islamico hanno a lungo dibattuto sulla questione se le loro conquiste furono basate su motivi religiosi o dalla necessità di espansione economica. Oggi, eventi famosi e innegabili degli arabi e del loro impero islamico possono essere capiti dagli scritti del famoso storico arabo Ibn Khaldun. Il più importante storico del 20° secolo, Arnold J. Toynbee, ritiene Ibn Khaldun come il vero fondatore della filosofia della storia araba. lo Scienziato Dr. Shojaedin Shafa cita Ibn Khaldun e il suo libro Al Moqaddama:
“Il talento naturale degli arabi è il saccheggio e lo sfruttamento degli altri. I Beni degli altri sono ispirazione di furto e rapina. Si alimentano attraverso le loro lance e le spade, rubano e saccheggiano, sul loro cammino, senza limiti morali. Essi, durante le loro conquiste, occupano un Paese senza prestare attenzione al patrimonio culturale di quel popolo, pertanto le proprietà degli occupati sono tutte violate e derubate. Questo processo riduce  la prosperità di un popolo e la civiltà si estingue. Essi sono il motivo per cui viene danneggiata la prosperità di una società, perché ignorano gli artisti, gli artigiani e li disprezzano […] la ricchezza di una società sparisce con la distruzione di queste professioni. Gli arabi non si sono mai preoccupati di applicare le leggi o le norme contro il furto o l’aggressione nei confronti dei cittadini. L’unica cosa di cui si sono curati è stato quello di ottenere la proprietà di altre persone attraverso l’estorsione e il ricatto. Non c’è mai stata l’intenzione di migliorare una comunità, ma di trovare nuovi modi per soddisfare la propria avidità e aumentare la propria ricchezza. In definitiva, una nazione controllata dagli arabi vive nel caos e nell’anarchia, come se non esistesse nessun potere legale. Caos e distruzione sono le cause della corruzione e dell’estinzione della salute cittadina, della ricchezza e della civiltà. La nazione occupata è naturalmente da saccheggiare e distruggere, tutto quello che trovano lo prendono come bottino […] A causa della loro natura è difficile per gli arabi accettare l’autorità poiché, in base delle loro caratteristiche, la legge e le regole dovrebbero avere la loro stessa brutalità, l’avidità e la rivalità che essi impongono agli altri. Accade raramente che essi siano d’accordo su qualcosa. Gli arabi si uniscono e lavorano insieme solo per questioni religiose, conquiste o per la vittoria. E così, questi arabi, che sono fieri di mangiare scorpioni e zecche, si sono riuniti sotto la bandiera del Profeta e si sono impegnati in conquiste in direzione dell’impero persiano e quello Bizantino. Dopo aver distrutto quegli imperi, gli arabi hanno raccolto enormi ricchezze. Ogni conquista araba ha automaticamente comportato la distruzione della sfortunata civiltà che li ha incontrati e così molte città sono state abbandonate dai loro abitanti. Campi coltivati si trasformarono in un deserto. Lo Yemen, un paese con una storia che risale ad almeno 3000 anni fa è stato ridotto in rovina dopo la conquista islamica. La civiltà persiana in Iraq è stata completamente distrutta. Lo stesso scenario si è svolto in Siria. Le tribù dell’Arabia del sud, la Banu Hilal e la Banu Sulaym, che penetrarono in Marocco e Tunisia combatterono tra di loro per più di 350 anni per ottenere l’egemonia locale. Essi distrussero completamente la vita agricola di quei luoghi riducendoli in deserto. Le aree tra il Mediterraneo e il Sudan, che erano state precedentemente costruite ed abitate, sono ormai solo un deserto dove restano solo rovine, terreni piatti e qualche villaggio a ricordarci che una volta l’ esisteva una civiltà.” (Al-Moqaddama di Ibn Khaldun, capitoli 27, 28 e 21).

Questi passi tratti dal “Al-Moqaddama” sono alcune delle critiche di Ibn Khaldun agli arabi. Nel Corano, in cui è riportata la parola del Profeta, è scritto, sulla natura degli arabi: “Quando vedono un commercio o un divertimento, si precipitano e ti lasciano ritto. Di’: “Quel che è presso Allah, è migliore del divertimento e del commercio e Allah è il Migliore dei sostentatori”. [Il versetto si riferisce ad un episodio avvenuto nel corso di una preghiera congregazionale. Mentre l’Inviato di Allah (pace e benedizioni su di lui) stava ancora predicando, i musulmani furono distratti da uno strepito proveniente dall’esterno (un matrimonio secondo alcuni, l’arrivo di una carovana secondo altri). Spinti dalla curiosità corsero quasi tutti fuori dalla moschea per vedere cosa stava accadendo; solo dodici credenti rimasero ad ascoltare l’Inviato di Allah.]”

Gli arabi hanno imposto la loro ideologia di guerra, stupri, deportazioni, riduzione in schiavitù e omicidio sugli altri ed erano così arretrati, ignoranti e pieni di odio contro i Persiani civilizzati che non sapendo cosa fare con gli antichi tesori persiani, distrussero tutto. Il famoso tappeto Baharstan sarebbe oggi una delle meraviglie del mondo antico se non fosse stato fatto a pezzi e diviso come bottino di guerra.
Quei barbari non avevano né la capacità né la cultura né altro per motivare la nascita di una cosiddetta “età dell’oro”.
Gli arabi perseguitarono gli scienziati e gli studiosi persiani e li costrinsero a tradurre i loro libri in arabo. Ma obbligarono i persiani a tradurre i loro libri perchè riconobbero il valore dei testi scientifici solo dopo più di 100 anni di occupazione e distruzione. Leggere quei testi, nativi in persiano e tradotti in arabo ha prodotto la credenza che essi facessero parte del patrimonio islamico e arabo.

… continua su : Appropriazione della cultura persiana

La Gran Bretagna esporta il terrorismo

La più lunga e vasta indagine terroristica si è conclusa lo scorso mese con la condanna di tre musulmani britannici. Il complotto da loro ordito nel 2006 mirava a fare saltare in aria tre linee aeree transatlantiche con la speranza di uccidere fino a 10.000 persone. Questo mancato disastro offre un caustico ricordo del pericolo globale brandito dall’islam radicale con base nel Regno Unito. La Heritage Foundation definisce l’islamismo «una minaccia diretta e immediata alla sicurezza» degli Stati Uniti e The New Republic specifica dicendo che è «la maggiore minaccia alla sicurezza degli Usa». La burocrazia è d’accordo. Il ministro degli Interni britannico ha redatto un dossier nel 2003 che prendeva atto del fatto che il Regno Unito offrisse una “importante base” per il terrorismo. Uno studio della Cia del 2009 ha arguito che i cittadini di origine pakistana nati in Gran Bretagna (che possono liberamente entrare negli Stati Uniti usufruendo del programma “Viaggio senza Visto”) costituiscono con tutta probabilità una fonte di terrorismo dell’America.

Confermando, aggiornando e documentando questi rapporti, il Centre for Social Cohesion di Londra, diretto da Douglas Murray, ha appena pubblicato un’opera di 535 pagine dal titolo Islamist Terrorism: The British Connections, scritta da Robin Simcox, Hannah Stuart e Houriya Ahmed. Questo testo consta principalmente di dettagliate informazioni biografiche su due specie di perpetratori dei cosiddetti “reati connessi all’islamismo”, vale a dire episodi dove le prove puntano alle convinzioni islamiste come movente primario. Un elenco contiene delle informazioni su 127 individui giudicati colpevoli di aver commesso dei reati connessi all’islamismo o di aver lanciato degli attacchi suicidi in Gran Bretagna. Lo studio copre un periodo di 11 anni che va dal 1999 al 2009. I terroristi britannici evidenziano un deludente schema di normalità. Sono in prevalenza giovani (età media 26anni) e maschi (il 96 per cento). Quasi la metà sono originari dell’Asia meridionale. Di quelli di cui si conosce il grado di istruzione, molti frequentano l’università. Di coloro di cui si conoscono attività e occupazioni, la maggior parte ha un impiego o studia a tempo pieno. Due terzi di essi sono cittadini britannici, due terzi non hanno alcun legame con organizzazioni terroristiche messe al bando, e altri due terzi non si sono mai recati all’estero a frequentare campi di addestramento di terroristi.

In poche parole, la maggior parte dei reati connessi all’islamismo sono perpetrati da comuni musulmani le cui menti sono state conquistate dalla coerente e convincente ideologia dell’islamismo. Si spera che le cifre di coloro che svolgono attività terroristica siano circoscritte agli psicopatici, perché ciò renderebbe il problema meno difficile da affrontare ed eliminare. Il Servizio di sicurezza interna britannico stima che oltre 2.000 persone che risiedono oggi nel Regno Unito rappresentano una minaccia terroristica, il che implica non solo che “il patto di sicurezza” che in passato proteggeva in parte la Gran Bretagna dagli attacchi dei suoi stessi cittadini musulmani non è più valido da tempo, ma che il Regno Unito potrebbe dover affrontare la peggiore minaccia terroristica interna di qualsiasi Paese occidentale oltre che di Israele. Per quanto riguarda il secondo gruppo, vale a dire gli islamisti che hanno legami con la Gran Bretagna e che lanciano attacchi fuori del Paese, gli autori dello studio affermano con modestia che poiché le informazioni raccolte costituiscono un campionamento e non una lista esaustiva, non possono fornire delle analisi statistiche. Ma il loro campione rivela la portata del fenomeno, pertanto ho buttato giù una lista di paesi (con il numero dei perpetratori che hanno legami con la Gran Bretagna) in cui sono stati commessi reati connessi all’islamismo da individui aventi legami con il Regno Unito.

I due attentatori suicidi britannici che hanno attaccato un locale notturno a Tel-Aviv
I due attentatori suicidi britannici che hanno attaccato un locale notturno a Tel-Aviv. Notare i riferimenti ad Hamas ed al corano

La lista redatta dal Centro annovera: l’Afghanistan (12), l’Algeria (3), l’Australia, l’Azerbaijan, il Belgio (2), la Bosnia (4), il Canada, la Francia (7), la Germania (3), l’India (3), l’Iraq (3), Israele (2), l’Italia (4), la Giordania, il Libano e il Marocco (2), i Paesi Bassi, il Pakistan (5), la Russia (4), l’Arabia Saudita, la Somalia, la Spagna (2), gli Stati Uniti (14) e lo Yemen (10). Ho aggiunto alla lista in questione l’Albania, dove prima del 1999 fu lanciato un attacco, nonché il Bangladesh e il Kenya, che sembrano essere stati tralasciati. Complessivamente, 28 Paesi sono stati attaccati da terroristi islamisti residenti in Gran Bretagna, il che dà una certa idea della loro minaccia globale. A parte l’India, i Paesi obiettivi degli attacchi si dividono in due diverse categorie: quelli occidentali e quelli a maggioranza musulmana. Uno strano trio costituito da Usa, Afghanistan e Yemen mostra il maggior numero di terroristi aventi legami con la Gran Bretagna. Questa documentazione induce a porsi alcune domande. Innanzitutto c’è da chiedersi: quanto tempo ci vorrà perché le autorità britanniche si rendano conto che le loro attuali politiche – che cercano di migliorare le condizioni materiali dei musulmani rabbonendo gli islamisti – mancano l’imperativo ideologico? In secondo luogo, le prove tendono finora a dirigere i reati connessi all’islamismo sulla bilancia che rafforza la causa islamista in Gran Bretagna; lo schema rimarrà questo proprio come persisterà la violenza o i reati connessi all’islamismo finiranno per incorrere in una reazione violenta? E per finire, cosa dovrà accadere in termini di distruzione perché i governi non-britannici concentrino le loro procedure in materia di immigrazione su quell’uno-due per cento di britannici da cui esclusivamente provengono i perpetratori, vale a dire la popolazione musulmana? Spiacevole per quanto sia questa prospettiva, essa evita la possibilità che gli islamisti si facciano saltare in aria.

Daniel Pipes

Liberal

5 agosto 2010

Pezzo in lingua originale inglese: Britain’s New Export: Islamist Carnage

UN General Assembly Resolution 181

UN General Assembly Resolution 181
(Partition Plan)
November 29, 1947

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Listen to UN vote

United Nations General Assembly Resolution 181 called for the partition of the British-ruled Palestine Mandate into a Jewish state and an Arab state. It was approved on November 29, 1947 with 33 votes in favor, 13 against, 10 abstentions and one absent (see list at end of document).

The resolution was accepted by the Jews in Palestine, yet rejected by the Arabs in Palestine and the Arab states.

The General Assembly,

Having met in special session at the request of the mandatory Power to constitute and instruct a Special Committee to prepare for the consideration of the question of the future Government of Palestine at the second regular session;

Having constituted a Special Committee and instructed it to investigate all questions and issues relevant to the problem of Palestine, and to prepare proposals for the solution of the problem, and

Having received and examined the report of the Special Committee (document A/364)(1) including a number of unanimous recommendations and a plan of partition with economic union approved by the majority of the Special Committee,

Considers that the present situation in Palestine is one which is likely to impair the general welfare and friendly relations among nations;

Takes note of the declaration by the mandatory Power that it plans to complete its evacuation of Palestine by l August 1948;

Recommends to the United Kingdom, as the mandatory Power for Palestine, and to all other Members of the United Nations the adoption and implementation, with regard to the future Government of Palestine, of the Plan of Partition with Economic Union set out below;

Requests that

  1. The Security Council take the necessary measures as provided for in the plan for its implementation;
  2. The Security Council consider, if circumstances during the transitional period require such consideration, whether the situation in Palestine constitutes a threat to the peace. If it decides that such a threat exists, and in order to maintain international peace and security, the Security Council should supplement the authorization of the General Assembly by taking measures, under Articles 39 and 41 of the Charter, to empower the United Nations Commission, as provided in this resolution, to exercise in Palestine the functions which are assigned to it by this resolution;
  3. The Security Council determine as a threat to the peace, breach of the peace or act of aggression, in accordance with Article 39 of the Charter, any attempt to alter by force the settlement envisaged by this resolution;
  4. The Trusteeship Council be informed of the responsibilities envisaged for it in this plan;

Calls upon the inhabitants of Palestine to take such steps as may be necessary on their part to put this plan into effect;

Appeals to all Governments and all peoples to refrain from taking any action which might hamper or delay the carrying out of these recommendations, and

Authorizes the Secretary-General to reimburse travel and subsistence expenses of the members of the Commission referred to in Part 1, Section B, Paragraph I below, on such basis and in such form as he may determine most appropriate in the circumstances, and to provide the Commission with the necessary staff to assist in carrying out the functions assigned to the Commission by the General Assembly.*

The General Assembly,

Authorizes the Secretary-General to draw from the Working Capital Fund a sum not to exceed 2,000,000 dollars for the purposes set forth in the last paragraph of the resolution on the future government of Palestine.

PLAN OF PARTITION WITH ECONOMIC UNION

Part I. – Future Constitution and Government of Palestine

A. TERMINATION OF MANDATE, PARTITION AND INDEPENDENCE

  1. The Mandate for Palestine shall terminate as soon as possible but in any case not later than 1 August 1948.
  2. The armed forces of the mandatory Power shall be progressively withdrawn from Palestine, the withdrawal to be completed as soon as possible but in any case not later than 1 August 1948.
    The mandatory Power shall advise the Commission, as far in advance as possible, of its intention to terminate the mandate and to evacuate each area. The mandatory Power shall use its best endeavours to ensure that an area situated in the territory of the Jewish State, including a seaport and hinterland adequate to provide facilities for a substantial immigration, shall be evacuated at the earliest possible date and in any event not later than 1 February 1948.
  3. Independent Arab and Jewish States and the Special International Regime for the City of Jerusalem, set forth in Part III of this Plan, shall come into existence in Palestine two months after the evacuation of the armed forces of the mandatory Power has been completed but in any case not later than 1 October 1948. The boundaries of the Arab State, the Jewish State, and the City of Jerusalem shall be as described in Parts II and III below.
  4. The period between the adoption by the General Assembly of its recommendation on the question of Palestine and the establishment of the independence of the Arab and Jewish States shall be a transitional period.

B. STEPS PREPARATORY TO INDEPENDENCE

  1. A Commission shall be set up consisting of one representative of each of five Member States. The Members represented on the Commission shall be elected by the General Assembly on as broad a basis, geographically and otherwise, as possible.
  2. The administration of Palestine shall, as the mandatory Power withdraws its armed forces, be progressively turned over to the Commission, which shall act in conformity with the recommendations of the General Assembly, under the guidance of the Security Council. The mandatory Power shall to the fullest possible extent coordinate its plans for withdrawal with the plans of the Commission to take over and administer areas which have been evacuated.
    In the discharge of this administrative responsibility the Commission shall have authority to issue necessary regulations and take other measures as required.
    The mandatory Power shall not take any action to prevent, obstruct or delay the implementation by the Commission of the measures recommended by the General Assembly.
  3. On its arrival in Palestine the Commission shall proceed to carry out measures for the establishment of the frontiers of the Arab and Jewish States and the City of Jerusalem in accordance with the general lines of the recommendations of the General Assembly on the partition of Palestine. Nevertheless, the boundaries as described in Part II of this Plan are to be modified in such a way that village areas as a rule will not be divided by state boundaries unless pressing reasons make that necessary.
  4. The Commission, after consultation with the democratic parties and other public organizations of the Arab and Jewish States, shall select and establish in each State as rapidly as possible a Provisional Council of Government. The activities of both the Arab and Jewish Provisional Councils of Government shall be carried out under the general direction of the Commission.
    If by 1 April 1948 a Provisional Council of Government cannot be selected for either of the States, or, if selected, cannot carry out its functions, the Commission shall communicate that fact to the Security Council for such action with respect to that State as the Security Council may deem proper, and to the Secretary-General for communication to the Members of the United Nations.
  5. Subject to the provisions of these recommendations, during the transitional period the Provisional Councils of Government, acting under the Commission, shall have full authority in the areas under their control including authority over matters of immigration and land regulation.
  6. The Provisional Council of Government of each State, acting under the Commission, shall progressively receive from the Commission full responsibility for the administration of that State in the period between the termination of the Mandate and the establishment of the State’s independence.
  7. The Commission shall instruct the Provisional Councils of Government of both the Arab and Jewish States, after their formation, to proceed to the establishment of administrative organs of government, central and local.
  8. The Provisional Council of Government of each State shall, within the shortest time possible, recruit an armed militia from the residents of that State, sufficient in number to maintain internal order and to prevent frontier clashes.
    This armed militia in each State shall, for operational purposes, be under the command of Jewish or Arab officers resident in that State, but general political and military control, including the choice of the militia’s High Command, shall be exercised by the Commission.
  9. The Provisional Council of Government of each State shall, not later than two months after the withdrawal of the armed forces of the mandatory Power, hold elections to the Constituent Assembly which shall be conducted on democratic lines.
    The election regulations in each State shall be drawn up by the Provisional Council of Government and approved by the Commission. Qualified voters for each State for this election shall be persons over eighteen years of age who are (a) Palestinian citizens residing in that State; and (b) Arabs and Jews residing in the State, although not Palestinian citizens, who, before voting, have signed a notice of intention to become citizens of such State.
    Arabs and Jews residing in the City of Jerusalem who have signed a notice of intention to become citizens, the Arabs of the Arab State and the Jews of the Jewish State, shall be entitled to vote in the Arab and Jewish States respectively.
    Women may vote and be elected to the Constituent Assemblies.
    During the transitional period no Jew shall be permitted to establish residence in the area of the proposed Arab State, and no Arab shall be permitted to establish residence in the area of the proposed Jewish State, except by special leave of the Commission.
  10. The Constituent Assembly of each State shall draft a democratic constitution for its State and choose a provisional government to succeed the Provisional Council of Government appointed by the Commission. The Constitutions of the States shall embody Chapters 1 and 2 of the Declaration provided for in section C below and include, inter alia, provisions for:
    1. Establishing in each State a legislative body elected by universal suffrage and by secret ballot on the basis of proportional representation, and an executive body responsible to the legislature;
    2. Settling all international disputes in which the State may be involved by peaceful means in such a manner that international peace and security, and justice, are not endangered;
    3. Accepting the obligation of the State to refrain in its international relations from the threat or use of force against the territorial integrity or political independence of any State, or in any other manner inconsistent with the purpose of the United Nations;
    4. Guaranteeing to all persons equal and non-discriminatory rights in civil, political, economic and religious matters and the enjoyment of human rights and fundamental freedoms, including freedom of religion, language, speech and publication, education, assembly and association;
    5. Preserving freedom of transit and visit for all residents and citizens of the other State in Palestine and the City of Jerusalem, subject to considerations of national security, provided that each State shall control residence within its borders.
  11. The Commission shall appoint a preparatory economic commission of three members to make whatever arrangements are possible for economic co-operation, with a view to establishing, as soon as practicable, the Economic Union and the Joint Economic Board, as provided in section D below.
  12. During the period between the adoption of the recommendations on the question of Palestine by the General Assembly and the termination of the Mandate, the mandatory Power in Palestine shall maintain full responsibility for administration in areas from which it has not withdrawn its armed forces. The Commission shall assist the mandatory Power in the carrying out of these functions. Similarly the mandatory Power shall co-operate with the Commission in the execution of its functions.
  13. With a view to ensuring that there shall be continuity in the functioning of administrative services and that, on the withdrawal of the armed forces of the mandatory Power, the whole administration shall be in the charge of the Provisional Councils and the Joint Economic Board, respectively, acting under the Commission, there shall be a progressive transfer, from the mandatory Power to the Commission, of responsibility for all the functions of government, including that of maintaining law and order in the areas from which the forces of the mandatory Power have been withdrawn.
  14. The Commission shall be guided in its activities by the recommendations of the General Assembly and by such instructions as the Security Council may consider necessary to issue.
    The measures taken by the Commission, within the recommendations of the General Assembly, shall become immediately effective unless the Commission has previously received contrary instructions from the Security Council.
    The Commission shall render periodic monthly progress reports, or more frequently if desirable, to the Security Council.
  15. The Commission shall make its final report to the next regular session of the General Assembly and to the Security Council simultaneously.

C. DECLARATION

A declaration shall be made to the United Nations by the Provisional Government of each proposed State before independence. It shall contain, inter alia, the following clauses:

General Provision

The stipulations contained in the Declaration are recognized as fundamental laws of the State and no law, regulation or official action shall conflict or interfere with these stipulations, nor shall any law, regulation or official action prevail over them.

Chapter I: Holy Places, Religious Buildings and Sites

  1. Existing rights in respect of Holy Places and religious buildings or sites shall not be denied or impaired.
  2. In so far as Holy Places are concerned, the liberty of access, visit, and transit shall be guaranteed, in conformity with existing rights, to all residents and citizen of the other State and of the City of Jerusalem, as well as to aliens, without distinction as to nationality, subject to requirements of national security, public order and decorum.
    Similarly, freedom of worship shall be guaranteed in conformity with existing rights, subject to the maintenance of public order and decorum.
  3. Holy Places and religious buildings or sites shall be preserved. No act shall be permitted which may in an way impair their sacred character. If at any time it appears to the Government that any particular Holy Place, religious, building or site is in need of urgent repair, the Government may call upon the community or communities concerned to carry out such repair. The Government may carry it out itself at the expense of the community or community concerned if no action is taken within a reasonable time.
  4. No taxation shall be levied in respect of any Holy Place, religious building or site which was exempt from taxation on the date of the creation of the State.
    No change in the incidence of such taxation shall be made which would either discriminate between the owners or occupiers of Holy Places, religious buildings or sites, or would place such owners or occupiers in a position less favourable in relation to the general incidence of taxation than existed at the time of the adoption of the Assembly’s recommendations.
  5. The Governor of the City of Jerusalem shall have the right to determine whether the provisions of the Constitution of the State in relation to Holy Places, religious buildings and sites within the borders of the State and the religious rights appertaining thereto, are being properly applied and respected, and to make decisions on the basis of existing rights in cases of disputes which may arise between the different religious communities or the rites of a religious community with respect to such places, buildings and sites. He shall receive full co-operation and such privileges and immunities as are necessary for the exercise of his functions in the State.

Chapter 2: Religious and Minority Rights

  1. Freedom of conscience and the free exercise of all forms of worship, subject only to the maintenance of public order and morals, shall be ensured to all.
  2. No discrimination of any kind shall be made between the inhabitants on the ground of race, religion, language or sex.
  3. All persons within the jurisdiction of the State shall be entitled to equal protection of the laws.
  4. The family law and personal status of the various minorities and their religious interests, including endowments, shall be respected.
  5. Except as may be required for the maintenance of public order and good government, no measure shall be taken to obstruct or interfere with the enterprise of religious or charitable bodies of all faiths or to discriminate against any representative or member of these bodies on the ground of his religion or nationality.
  6. The State shall ensure adequate primary and secondary education for the Arab and Jewish minority, respectively, in its own language and its cultural traditions.
    The right of each community to maintain its own schools for the education of its own members in its own language, while conforming to such educational requirements of a general nature as the State may impose, shall not be denied or impaired. Foreign educational establishments shall continue their activity on the basis of their existing rights.
  7. No restriction shall be imposed on the free use by any citizen of the State of any language in private intercourse, in commerce, in religion, in the Press or in publications of any kind, or at public meetings.(3)
  8. No expropriation of land owned by an Arab in the Jewish State (by a Jew in the Arab State)(4) shall be allowed except for public purposes. In all cases of expropriation full compensation as fixed by the Supreme Court shall be said previous to dispossession.

Chapter 3: Citizenship, International Conventions and Financial Obligations

1. Citizenship Palestinian citizens residing in Palestine outside the City of Jerusalem, as well as Arabs and Jews who, not holding Palestinian citizenship, reside in Palestine outside the City of Jerusalem shall, upon the recognition of independence, become citizens of the State in which they are resident and enjoy full civil and political rights. Persons over the age of eighteen years may opt, within one year from the date of recognition of independence of the State in which they reside, for citizenship of the other State, providing that no Arab residing in the area of the proposed Arab State shall have the right to opt for citizenship in the proposed Jewish State and no Jew residing in the proposed Jewish State shall have the right to opt for citizenship in the proposed Arab State. The exercise of this right of option will be taken to include the wives and children under eighteen years of age of persons so opting.

Arabs residing in the area of the proposed Jewish State and Jews residing in the area of the proposed Arab State who have signed a notice of intention to opt for citizenship of the other State shall be eligible to vote in the elections to the Constituent Assembly of that State, but not in the elections to the Constituent Assembly of the State in which they reside.

2. International conventions

  1. The State shall be bound by all the international agreements and conventions, both general and special, to which Palestine has become a party. Subject to any right of denunciation provided for therein, such agreements and conventions shall be respected by the State throughout the period for which they were concluded.
  2. Any dispute about the applicability and continued validity of international conventions or treaties signed or adhered to by the mandatory Power on behalf of Palestine shall be referred to the International Court of Justice in accordance with the provisions of the Statute of the Court.

3. Financial obligations

  1. The State shall respect and fulfil all financial obligations of whatever nature assumed on behalf of Palestine by the mandatory Power during the exercise of the Mandate and recognized by the State. This provision includes the right of public servants to pensions, compensation or gratuities.
  2. These obligations shall be fulfilled through participation in the Joint Economic Board in respect of those obligations applicable to Palestine as a whole, and individually in respect of those applicable to, and fairly apportionable between, the States.
  3. A Court of Claims, affiliated with the Joint Economic Board, and composed of one member appointed by the United Nations, one representative of the United Kingdom and one representative of the State concerned, should be established. Any dispute between the United Kingdom and the State respecting claims not recognized by the latter should be referred to that Court.
  4. Commercial concessions granted in respect of any part of Palestine prior to the adoption of the resolution by the General Assembly shall continue to be valid according to their terms, unless modified by agreement between the concession-holders and the State.

Chapter 4: Miscellaneous Provisions

  1. The provisions of chapters 1 and 2 of the declaration shall be under the guarantee of the United Nations, and no modifications shall be made in them without the assent of the General Assembly of the United Nations. Any Member of the United Nations shall have the right to bring to the attention of the General Assembly any infraction or danger of infraction of any of these stipulations, and the General Assembly may thereupon make such recommendations as it may deem proper in the circumstances.
  2. Any dispute relating to the application or interpretation of this declaration shall be referred, at the request of either party, to the International Court of Justice, unless the parties agree to another mode of settlement.

D. ECONOMIC UNION AND TRANSIT

  1. The Provisional Council of Government of each State shall enter into an undertaking with respect to Economic Union and Transit. This undertaking shall be drafted by the Commission provided for in section B, paragraph 1, utilizing to the greatest possible extent the advice and cooperation of representative organizations and bodies from each of the proposed States. It shall contain provisions to establish the Economic Union of Palestine and provide for other matters of common interest. If by 1 April 1948 the Provisional Councils of Government have not entered into the undertaking, the undertaking shall be put into force by the Commission.The Economic Union of Palestine
  2. The objectives of the Economic Union of Palestine shall be:
    1. A customs union;
    2. A joint currency system providing for a single foreign exchange rate;
    3. Operation in the common interest on a non-discriminatory basis of railways inter-State highways; postal, telephone and telegraphic services and ports and airports involved in international trade and commerce;
    4. Joint economic development, especially in respect of irrigation, land reclamation and soil conservation;
    5. Access for both States and for the City of Jerusalem on a non-discriminatory basis to water and power facilities.
  3. There shall be established a Joint Economic Board, which shall consist of three representatives of each of the two States and three foreign members appointed by the Economic and Social Council of the United Nations. The foreign members shall be appointed in the first instance for a term of three years; they shall serve as individuals and not as representatives of States.
  4. The functions of the Joint Economic Board shall be to implement either directly or by delegation the measures necessary to realize the objectives of the Economic Union. It shall have all powers of organization and administration necessary to fulfil its functions.
  5. The States shall bind themselves to put into effect the decisions of the Joint Economic Board. The Board’s decisions shall be taken by a majority vote.
  6. In the event of failure of a State to take the necessary action the Board may, by a vote of six members, decide to withhold an appropriate portion of the part of the customs revenue to which the State in question is entitled under the Economic Union. Should the State persist in its failure to cooperate, the Board may decide by a simple majority vote upon such further sanctions, including disposition of funds which it has withheld, as it may deem appropriate.
  7. In relation to economic development, the functions of the Board shall be planning, investigation and encouragement of joint development projects, but it shall not undertake such projects except with the assent of both States and the City of Jerusalem, in the event that Jerusalem is directly involved in the development project.
  8. In regard to the joint currency system, the currencies circulating in the two States and the City of Jerusalem shall be issued under the authority of the Joint Economic Board, which shall be the sole issuing authority and which shall determine the reserves to be held against such currencies.
  9. So far as is consistent with paragraph 2(b) above, each State may operate its own central bank, control its own fiscal and credit policy, its foreign exchange receipts and expenditures, the grant of import licences, and may conduct international financial operations on its own faith and credit. During the first two years after the termination of the Mandate, the Joint Economic Board shall have the authority to take such measures as may be necessary to ensure that – to the extent that the total foreign exchange revenues of the two States from the export of goods and services permit, and provided that each State takes appropriate measures to conserve its own foreign exchange resources – each State shall have available, in any twelve months’ period, foreign exchange sufficient to assure the supply of quantities of imported goods and services for consumption in its territory equivalent to the quantities of such goods and services consumed in that territory in the twelve months’ period ending 31 December 1947.
  10. All economic authority not specifically vested in the Joint Economic Board is reserved to each State.
  11. There shall be a common customs tariff with complete freedom of trade between the States, and between the States and the City of Jerusalem.
  12. The tariff schedules shall be drawn up by a Tariff Commission, consisting of representatives of each of the States in equal numbers, and shall be submitted to the Joint Economic Board for approval by a majority vote. In case of disagreement in the Tariff Commission, the Joint Economic Board shall arbitrate the points of difference. In the event that the Tariff Commission fails to draw up any schedule by a date to be fixed, the Joint Economic Board shall determine the tariff schedule.
  13. The following items shall be a first charge on the customs and other common revenue of the Joint Economic Board:
    1. The expenses of the customs service and of the operation of the joint services;
    2. The administrative expenses of the Joint Economic Board;
    3. The financial obligations of the Administration of Palestine, consisting of:
      1. The service of the outstanding public debt;
      2. The cost of superannuation benefits, now being paid or falling due in the future, in accordance with the rules and to the extent established by paragraph 3 of chapter 3 above.
  14. After these obligations have been met in full, the surplus revenue from the customs and other common services shall be divided in the following manner: not less than 5 per cent and not more than 10 per cent to the City of Jerusalem; the residue shall be allocated to each State by the Joint Economic Board equitably, with the objective of maintaining a sufficient and suitable level of government and social services in each State, except that the share of either State shall not exceed the amount of that State’s contribution to the revenues of the Economic Union by more than approximately four million pounds in any year. The amount granted may be adjusted by the Board according to the price level in relation to the prices prevailing at the time of the establishment of the Union. After five years, the principles of the distribution of the joint revenue may be revised by the Joint Economic Board on a basis of equity.
  15. All international conventions and treaties affecting customs tariff rates, and those communications services under the jurisdiction of the Joint Economic Board, shall be entered into by both States. In these matters, the two States shall be bound to act in accordance with the majority of the Joint Economic Board.
  16. The Joint Economic Board shall endeavour to secure for Palestine’s exports fair and equal access to world markets.
  17. All enterprises operated by the Joint Economic Board shall pay fair wages on a uniform basis.Freedom of Transit and Visit
  18. The undertaking shall contain provisions preserving freedom of transit and visit for all residents or citizens of both States and of the City of Jerusalem, subject to security considerations; provided that each State and the City shall control residence within its borders.Termination, Modification and Interpretation of the Undertaking
  19. The undertaking and any treaty issuing therefrom shall remain in force for a period of ten years. It shall continue in force until notice of termination, to take effect two years thereafter, is given by either of the parties.
  20. During the initial ten-year period, the undertaking and any treaty issuing therefrom may not be modified except by consent of both parties and with the approval of the General Assembly.
  21. Any dispute relating to the application or the interpretation of the undertaking and any treaty issuing therefrom shall be referred, at the request of either party, to the International Court Of Justice, unless the parties agree to another mode of settlement.

E. ASSETS

  1. The movable assets of the Administration of Palestine shall be allocated to the Arab and Jewish States and the City of Jerusalem on an equitable basis. Allocations should be made by the United Nations Commission referred to iii section B, paragraph 1, above. Immovable assets shall become the property of the government of the territory in which they are situated.
  2. During the period between the appointment of the United Nations Commission and the termination of the Mandate, the mandatory Power shall, except in respect of ordinary operations, consult with the Commission on any measure which it may contemplate involving the liquidation, disposal or encumbering of the assets of the Palestine Government, such as the accumulated treasury surplus, the proceeds of Government bond issues, State lands or any other asset.

F. ADMISSION TO MEMBERSHIP IN THE UNITED NATIONS

When the independence of either the Arab or the Jewish State as envisaged in this plan has become effective and the declaration and undertaking, as envisaged in this plan, have been signed by either of them, sympathetic consideration should be given to its application for admission to membership in the United Nations in accordance with article 4 of the Charter of the United Nations.

Part II. – Boundaries

A. THE ARAB STATE

The area of the Arab State in Western Galilee is bounded on the west by the Mediterranean and on the north by the frontier of the Lebanon from Ras en Naqura to a point north of Saliha. From there the boundary proceeds southwards, leaving the built-up area of Saliha in the Arab State, to join the southernmost point of this village. There it follows the western boundary line of the villages of ‘Alma, Rihaniya and Teitaba, thence following the northern boundary line of Meirun village to join the Acre-Safad Sub-District boundary line. It follows this line to a point west of Es Sammu’i village and joins it again at the northernmost point of Farradiya. Thence it follows the sub-district boundary line to the Acre-Safad main road. From here it follows the western boundary of Kafr-I’nan village until it reaches the Tiberias-Acre Sub-District boundary line, passing to the west of the junction of the Acre-Safad and Lubiya-Kafr-I’nan roads. From the south-west corner of Kafr-I’nan village the boundary line follows the western boundary of the Tiberias Sub-District to a point close to the boundary line between the villages of Maghar and ‘Eilabun, thence bulging out to the west to include as much of the eastern part of the plain of Battuf as is necessary for the reservoir proposed by the Jewish Agency for the irrigation of lands to the south and east.

The boundary rejoins the Tiberias Sub-District boundary at a point on the Nazareth-Tiberias road south-east of the built-up area of Tur’an; thence it runs southwards, at first following the sub-district boundary and then passing between the Kadoorie Agricultural School and Mount Tabor, to a point due south at the base of Mount Tabor. From here it runs due west, parallel to the horizontal grid line 230, to the north-east corner of the village lands of Tel Adashim. It then runs to the northwest corner of these lands, whence it turns south and west so as to include in the Arab State the sources of the Nazareth water supply in Yafa village. On reaching Ginneiger it follows the eastern, northern and western boundaries of the lands of this village to their south-west comer, whence it proceeds in a straight line to a point on the Haifa-Afula railway on the boundary between the villages of Sarid and El-Mujeidil. This is the point of intersection. The south-western boundary of the area of the Arab State in Galilee takes a line from this point, passing northwards along the eastern boundaries of Sarid and Gevat to the north-eastern corner of Nahalal, proceeding thence across the land of Kefar ha Horesh to a central point on the southern boundary of the village of ‘Ilut, thence westwards along that village boundary to the eastern boundary of Beit Lahm, thence northwards and north-eastwards along its western boundary to the north-eastern corner of Waldheim and thence north-westwards across the village lands of Shafa ‘Amr to the southeastern corner of Ramat Yohanan. From here it runs due north-north-east to a point on the Shafa ‘Amr-Haifa road, west of its junction with the road of I’billin. From there it proceeds north-east to a point on the southern boundary of I’billin situated to the west of the I’billin-Birwa road. Thence along that boundary to its westernmost point, whence it turns to the north, follows across the village land of Tamra to the north-westernmost corner and along the western boundary of Julis until it reaches the Acre-Safad road. It then runs westwards along the southern side of the Safad-Acre road to the Galilee-Haifa District boundary, from which point it follows that boundary to the sea.

The boundary of the hill country of Samaria and Judea starts on the Jordan River at the Wadi Malih south-east of Beisan and runs due west to meet the Beisan-Jericho road and then follows the western side of that road in a north-westerly direction to the junction of the boundaries of the Sub-Districts of Beisan, Nablus, and Jenin. From that point it follows the Nablus-Jenin sub-District boundary westwards for a distance of about three kilometres and then turns north-westwards, passing to the east of the built-up areas of the villages of Jalbun and Faqqu’a, to the boundary of the Sub-Districts of Jenin and Beisan at a point northeast of Nuris. Thence it proceeds first northwestwards to a point due north of the built-up area of Zie’in and then westwards to the Afula-Jenin railway, thence north-westwards along the District boundary line to the point of intersection on the Hejaz railway. From here the boundary runs southwestwards, including the built-up area and some of the land of the village of Kh. Lid in the Arab State to cross the Haifa-Jenin road at a point on the district boundary between Haifa and Samaria west of El- Mansi. It follows this boundary to the southernmost point of the village of El-Buteimat. From here it follows the northern and eastern boundaries of the village of Ar’ara rejoining the Haifa-Samaria district boundary at Wadi ‘Ara, and thence proceeding south-south-westwards in an approximately straight line joining up with the western boundary of Qaqun to a point east of the railway line on the eastern boundary of Qaqun village. From here it runs along the railway line some distance to the east of it to a point just east of the Tulkarm railway station. Thence the boundary follows a line half-way between the railway and the Tulkarm-Qalqiliya-Jaljuliya and Ras El-Ein road to a point just east of Ras El-Ein station, whence it proceeds along the railway some distance to the east of it to the point on the railway line south of the junction of the Haifa-Lydda and Beit Nabala lines, whence it proceeds along the southern border of Lydda airport to its south-west corner, thence in a south-westerly direction to a point just west of the built-up area of Sarafand El ‘Amar, whence it turns south, passing just to the west of the built-up area of Abu El-Fadil to the north-east corner of the lands of Beer Ya’aqov. (The boundary line should be so demarcated as to allow direct access from the Arab State to the airport.) Thence the boundary line follows the western and southern boundaries of Ramle village, to the north-east corner of El Na’ana village, thence in a straight line to the southernmost point of El Barriya, along the eastern boundary of that village and the southern boundary of ‘Innaba village. Thence it turns north to follow the southern side of the Jaffa-Jerusalem road until El-Qubab, whence it follows the road to the boundary of Abu-Shusha. It runs along the eastern boundaries of Abu Shusha, Seidun, Hulda to the southernmost point of Hulda, thence westwards in a straight line to the north-eastern corner of Umm Kalkha, thence following the northern boundaries of Umm Kalkha, Qazaza and the northern and western boundaries of Mukhezin to the Gaza District boundary and thence runs across the village lands of El-Mismiya El-Kabira, and Yasur to the southern point of intersection, which is midway between the built-up areas of Yasur and Batani Sharqi.

From the southern point of intersection the boundary lines run north-westwards between the villages of Gan Yavne and Barqa to the sea at a point half way between Nabi Yunis and Minat El-Qila, and south-eastwards to a point west of Qastina, whence it turns in a south-westerly direction, passing to the east of the built-up areas of Es Sawafir Esh Sharqiya and ‘Ibdis. From the south-east corner of ‘Ibdis village it runs to a point southwest of the built-up area of Beit ‘Affa, crossing the Hebron-El-Majdal road just to the west of the built-up area of ‘Iraq Suweidan. Thence it proceeds southward along the western village boundary of El-Faluja to the Beersheba Sub-District boundary. It then runs across the tribal lands of ‘Arab El-Jubarat to a point on the boundary between the Sub-Districts of Beersheba and Hebron north of Kh. Khuweilifa, whence it proceeds in a south-westerly direction to a point on the Beersheba-Gaza main road two kilometres to the north-west of the town. It then turns south-eastwards to reach Wadi Sab’ at a point situated one kilometer to the west of it. From here it turns north-eastwards and proceeds along Wadi Sab’ and along the Beersheba-Hebron road for a distance of one kilometer, whence it turns eastwards and runs in a straight line to Kh. Kuseifa to join the Beersheba-Hebron Sub-District boundary. It then follows the Beersheba-Hebron boundary eastwards to a point north of Ras Ez-Zuweira, only departing from it so as to cut across the base of the indentation between vertical grid lines 150 and 160.

About five kilometres north-east of Ras Ez-Zuweira it turns north, excluding from the Arab State a strip along the coast of the Dead Sea not more than seven kilometres in depth, as far as ‘Ein Geddi, whence it turns due east to join the Transjordan frontier in the Dead Sea.

The northern boundary of the Arab section of the coastal plain runs from a point between Minat El-Qila and Nabi Yunis, passing between the built-up areas of Gan Yavne and Barqa to the point of intersection. From here it turns south-westwards, running across the lands of Batani Sharqi, along the eastern boundary of the lands of Beit Daras and across the lands of Julis, leaving the built-up areas of Batani Sharqi and Julis to the westwards, as far as the north-west corner of the lands of Beit-Tima. Thence it runs east of El-Jiya across the village lands of El-Barbara along the eastern boundaries of the villages of Beit Jirja, Deir Suneid and Dimra. From the south-east corner of Dimra the boundary passes across the lands of Beit Hanun, leaving the Jewish lands of Nir-Am to the eastwards. From the south-east corner of Beit Hanun the line runs south-west to a point south of the parallel grid line 100, then turns north-west for two kilometres, turning again in a southwesterly direction and continuing in an almost straight line to the north-west corner of the village lands of Kirbet Ikhza’a. From there it follows the boundary line of this village to its southernmost point. It then runs in a southerly direction along the vertical grid line 90 to its junction with the horizontal grid line 70. It then turns south-eastwards to Kh. El-Ruheiba and then proceeds in a southerly direction to a point known as El-Baha, beyond which it crosses the Beersheba-EI ‘Auja main road to the west of Kh. El-Mushrifa. From there it joins Wadi El-Zaiyatin just to the west of El-Subeita. From there it turns to the north-east and then to the south-east following this Wadi and passes to the east of ‘Abda to join Wadi Nafkh. It then bulges to the south-west along Wadi Nafkh, Wadi ‘Ajrim and Wadi Lassan to the point where Wadi Lassan crosses the Egyptian frontier.

The area of the Arab enclave of Jaffa consists of that part of the town-planning area of Jaffa which lies to the west of the Jewish quarters lying south of Tel-Aviv, to the west of the continuation of Herzl street up to its junction with the Jaffa-Jerusalem road, to the south-west of the section of the Jaffa-Jerusalem road lying south-east of that junction, to the west of Miqve Yisrael lands, to the northwest of Holon local council area, to the north of the line linking up the north-west corner of Holon with the northeast corner of Bat Yam local council area and to the north of Bat Yam local council area. The question of Karton quarter will be decided by the Boundary Commission, bearing in mind among other considerations the desirability of including the smallest possible number of its Arab inhabitants and the largest possible number of its Jewish inhabitants in the Jewish State.

B. THE JEWISH STATE

The north-eastern sector of the Jewish State (Eastern Galilee) is bounded on the north and west by the Lebanese frontier and on the east by the frontiers of Syria and Trans-jordan. It includes the whole of the Huleh Basin, Lake Tiberias, the whole of the Beisan Sub-District, the boundary line being extended to the crest of the Gilboa mountains and the Wadi Malih. From there the Jewish State extends north-west, following the boundary described in respect of the Arab State. The Jewish section of the coastal plain extends from a point between Minat El-Qila and Nabi Yunis in the Gaza Sub-District and includes the towns of Haifa and Tel-Aviv, leaving Jaffa as an enclave of the Arab State. The eastern frontier of the Jewish State follows the boundary described in respect of the Arab State.

The Beersheba area comprises the whole of the Beersheba Sub-District, including the Negeb and the eastern part of the Gaza Sub-District, but excluding the town of Beersheba and those areas described in respect of the Arab State. It includes also a strip of land along the Dead Sea stretching from the Beersheba-Hebron Sub-District boundary line to ‘Ein Geddi, as described in respect of the Arab State.

C. THE CITY OF JERUSALEM

The boundaries of the City of Jerusalem are as defined in the recommendations on the City of Jerusalem. (See Part III, section B, below).

Part III. – City of Jerusalem(5)

A. SPECIAL REGIME

The City of Jerusalem shall be established as a corpus separatum under a special international regime and shall be administered by the United Nations. The Trusteeship Council shall be designated to discharge the responsibilities of the Administering Authority on behalf of the United Nations.

B. BOUNDARIES OF THE CITY

The City of Jerusalem shall include the present municipality of Jerusalem plus the surrounding villages and towns, the most eastern of which shall be Abu Dis; the most southern, Bethlehem; the most western, ‘Ein Karim (including also the built-up area of Motsa); and the most northern Shu’fat, as indicated on the attached sketch-map (annex B).

C. STATUTE OF THE CITY

The Trusteeship Council shall, within five months of the approval of the present plan, elaborate and approve a detailed statute of the City which shall contain, inter alia, the substance of the following provisions:

  1. Government machinery; special objectives. The Administering Authority in discharging its administrative obligations shall pursue the following special objectives:
    1. To protect and to preserve the unique spiritual and religious interests located in the city of the three great monotheistic faiths throughout the world, Christian, Jewish and Moslem; to this end to ensure that order and peace, and especially religious peace, reign in Jerusalem;
    2. To foster cooperation among all the inhabitants of the city in their own interests as well as in order to encourage and support the peaceful development of the mutual relations between the two Palestinian peoples throughout the Holy Land; to promote the security, well-being and any constructive measures of development of the residents having regard to the special circumstances and customs of the various peoples and communities.
  2. Governor and Administrative staff. A Governor of the City of Jerusalem shall be appointed by the Trusteeship Council and shall be responsible to it. He shall be selected on the basis of special qualifications and without regard to nationality. He shall not, however, be a citizen of either State in Palestine.
    The Governor shall represent the United Nations in the City and shall exercise on their behalf all powers of administration, including the conduct of external affairs. He shall be assisted by an administrative staff classed as international officers in the meaning of Article 100 of the Charter and chosen whenever practicable from the residents of the city and of the rest of Palestine on a non-discriminatory basis. A detailed plan for the organization of the administration of the city shall be submitted by the Governor to the Trusteeship Council and duly approved by it.
  3. 3. Local autonomy
    1. The existing local autonomous units in the territory of the city (villages, townships and municipalities) shall enjoy wide powers of local government and administration.
    2. The Governor shall study and submit for the consideration and decision of the Trusteeship Council a plan for the establishment of special town units consisting, respectively, of the Jewish and Arab sections of new Jerusalem. The new town units shall continue to form part the present municipality of Jerusalem.
  4. Security measures
    1. The City of Jerusalem shall be demilitarized; neutrality shall be declared and preserved, and no para-military formations, exercises or activities shall be permitted within its borders.
    2. Should the administration of the City of Jerusalem be seriously obstructed or prevented by the non-cooperation or interference of one or more sections of the population the Governor shall have authority to take such measures as may be necessary to restore the effective functioning of administration.
    3. To assist in the maintenance of internal law and order, especially for the protection of the Holy Places and religious buildings and sites in the city, the Governor shall organize a special police force of adequate strength, the members of which shall be recruited outside of Palestine. The Governor shall be empowered to direct such budgetary provision as may be necessary for the maintenance of this force.
  5. Legislative Organization.
    A Legislative Council, elected by adult residents of the city irrespective of nationality on the basis of universal and secret suffrage and proportional representation, shall have powers of legislation and taxation. No legislative measures shall, however, conflict or interfere with the provisions which will be set forth in the Statute of the City, nor shall any law, regulation, or official action prevail over them. The Statute shall grant to the Governor a right of vetoing bills inconsistent with the provisions referred to in the preceding sentence. It shall also empower him to promulgate temporary ordinances in case the Council fails to adopt in time a bill deemed essential to the normal functioning of the administration.
  6. Administration of Justice.
    The Statute shall provide for the establishment of an independent judiciary system, including a court of appeal. All the inhabitants of the city shall be subject to it.
  7. Economic Union and Economic Regime.
    The City of Jerusalem shall be included in the Economic Union of Palestine and be bound by all stipulations of the undertaking and of any treaties issued therefrom, as well as by the decisions of the Joint Economic Board. The headquarters of the Economic Board shall be established in the territory City. The Statute shall provide for the regulation of economic matters not falling within the regime of the Economic Union, on the basis of equal treatment and non-discrimination for all members of thc United Nations and their nationals.
  8. Freedom of Transit and Visit: Control of residents.
    Subject to considerations of security, and of economic welfare as determined by the Governor under the directions of the Trusteeship Council, freedom of entry into, and residence within the borders of the City shall be guaranteed for the residents or citizens of the Arab and Jewish States. Immigration into, and residence within, the borders of the city for nationals of other States shall be controlled by the Governor under the directions of the Trusteeship Council.
  9. Relations with Arab and Jewish States. Representatives of the Arab and Jewish States shall be accredited to the Governor of the City and charged with the protection of the interests of their States and nationals in connection with the international administration of thc City.
  10. Official languages.
    Arabic and Hebrew shall be the official languages of the city. This will not preclude the adoption of one or more additional working languages, as may be required.
  11. Citizenship.
    All the residents shall become ipso facto citizens of the City of Jerusalem unless they opt for citizenship of the State of which they have been citizens or, if Arabs or Jews, have filed notice of intention to become citizens of the Arab or Jewish State respectively, according to Part 1, section B, paragraph 9, of this Plan.
    The Trusteeship Council shall make arrangements for consular protection of the citizens of the City outside its territory.
  12. Freedoms of citizens
    1. Subject only to the requirements of public order and morals, the inhabitants of the City shall be ensured the enjoyment of human rights and fundamental freedoms, including freedom of conscience, religion and worship, language, education, speech and press, assembly and association, and petition.
    2. No discrimination of any kind shall be made between the inhabitants on the grounds of race, religion, language or sex.
    3. All persons within the City shall be entitled to equal protection of the laws.
    4. The family law and personal status of the various persons and communities and their religious interests, including endowments, shall be respected.
    5. Except as may be required for the maintenance of public order and good government, no measure shall be taken to obstruct or interfere with the enterprise of religious or charitable bodies of all faiths or to discriminate against any representative or member of these bodies on the ground of his religion or nationality.
    6. The City shall ensure adequate primary and secondary education for the Arab and Jewish communities respectively, in their own languages and in accordance with their cultural traditions.
      The right of each community to maintain its own schools for the education of its own members in its own language, while conforming to such educational requirements of a general nature as the City may impose, shall not be denied or impaired. Foreign educational establishments shall continue their activity on the basis of their existing rights.
    7. No restriction shall be imposed on the free use by any inhabitant of the City of any language in private intercourse, in commerce, in religion, in the Press or in publications of any kind, or at public meetings.
  13. Holy Places
    1. Existing rights in respect of Holy Places and religious buildings or sites shall not be denied or impaired.
    2. Free access to the Holy Places and religious buildings or sites and the free exercise of worship shall be secured in conformity with existing rights and subject to the requirements of public order and decorum.
    3. Holy Places and religious buildings or sites shall be preserved. No act shall be permitted which may in any way impair their sacred character. If at any time it appears to the Governor that any particular Holy Place, religious building or site is in need of urgent repair, the Governor may call upon the community or communities concerned to carry out such repair. The Governor may carry it out himself at the expense of the community or communities concerned if no action is taken within a reasonable time.
    4. No taxation shall be levied in respect of any Holy Place, religious building or site which was exempt from taxation on the date of the creation of the City. No change in the incidence of such taxation shall be made which would either discriminate between the owners or occupiers of Holy Places, religious buildings or sites or would place such owners or occupiers in a position less favourable in relation to the general incidence of taxation than existed at the time of the adoption of the Assembly’s recommendations.
  14. Special powers of the Governor in respect of the Holy Places, religious buildings and sites in the City and in any part of Palestine.
    1. The protection of the Holy Places, religious buildings and sites located in the City of Jerusalem shall be a special concern of the Governor.
    2. With relation to such places, buildings and sites in Palestine outside the city, the Governor shall determine, on the ground of powers granted to him by the Constitution of both States, whether the provisions of the Constitution of the Arab and Jewish States in Palestine dealing therewith and the religious rights appertaining thereto are being properly applied and respected.
    3. The Governor shall also be empowered to make decisions on the basis of existing rights in cases of disputes which may arise between the different religious communities or the rites of a religious community in respect of the Holy Places, religious buildings and sites in any part of Palestine.
      In this task he may be assisted by a consultative council of representatives of different denominations acting in an advisory capacity.

D. DURATION OF THE SPECIAL REGIME

The Statute elaborated by the Trusteeship Council the aforementioned principles shall come into force not later than 1 October 1948. It shall remain in force in the first instance for a period of ten years, unless the Trusteeship Council finds it necessary to undertake a re-examination of these provisions at an earlier date. After the expiration of this period the whole scheme shall be subject to examination by the Trusteeship Council in the light of experience acquired with its functioning. The residents the City shall be then free to express by means of a referendum their wishes as to possible modifications of regime of the City.

Part IV. Capitulations

States whose nationals have in the past enjoyed in Palestine the privileges and immunities of foreigners, including the benefits of consular jurisdiction and protection, as formerly enjoyed by capitulation or usage in the Ottoman Empire, are invited to renounce any right pertaining to them to the re-establishment of such privileges and immunities in the proposed Arab and Jewish States and the City of Jerusalem.

Adopted at the 128th plenary meeting:

In favour: 33

Australia, Belgium, Bolivia, Brazil, Byelorussian S.S.R., Canada, Costa Rica, Czechoslovakia, Denmark, Dominican Republic, Ecuador, France, Guatemala, Haiti, Iceland, Liberia, Luxemburg, Netherlands, New Zealand, Nicaragua, Norway, Panama, Paraguay, Peru, Philippines, Poland, Sweden, Ukrainian S.S.R., Union of South Africa, U.S.A., U.S.S.R., Uruguay, Venezuela.

Against: 13

Afghanistan, Cuba, Egypt, Greece, India, Iran, Iraq, Lebanon, Pakistan, Saudi Arabia, Syria, Turkey, Yemen.

Abstained: 10

Argentina, Chile, China, Colombia, El Salvador, Ethiopia, Honduras, Mexico, United Kingdom, Yugoslavia.


(1) See Official Records of the General Assembly, Second Session Supplement No. 11,Volumes l-lV. * At its hundred and twenty-eighth plenary meeting on 29 November 1947 the General Assembly, in accordance with the terms of the above resolution, elected the following members of the United Nations Commission on Palestine: Bolivia, Czechoslovakia, Denmark, Panama, and Philippines.

(2) This resolution was adopted without reference to a Committee.

(3) The following stipulation shall be added to the declaration concerning the Jewish State: “In the Jewish State adequate facilities shall be given to Arabic-speaking citizens for the use of their language, either orally or in writing, in the legislature, before the Courts and in the administration.”

(4) In the declaration concerning the Arab State, the words “by an Arab in the Jewish State” should be replaced by the words “by a Jew in the Arab State.”

(5) On the question of the internationalization of Jerusalem, see also General Assembly resolutions 185 (S-2) of 26 April 1948; 187 (S-2) of 6 May 1948, 303 (lV) of 9 December 1949, and resolutions of the Trusteeship Council (Section IV).

Original post here

What if the Muslims win their Global Jihad?

Before we get down to this subject let us make it clear that we are opposed to all forms of fanaticism – religious or otherwise. While all fanaticism is negative; fanaticism that is based on religion is the most virulent and among the fanatics of various religions, the Muslims are the most violent and cruel.

The impelling reason to focus on Muslims is that they are psychologically the most organized worldwide into one community ‘Ummah’. Again it is they who are day-by-day becoming a threat to world peace. Hence we look at the scenario in the event of the remote possibility of an Islamic victory over the rest of the world in an unfortunate but probable Third World War.

In this scenario people all across the world would be given a choice of submitting to Islam or be treated as second class citizens (by wearing a badge to identify themselves as non-Muslims as is being done today in that “ideal” Islamic society of Taliban ruled Afghanistan). In addition they would have to pay the penal tax (Jaziya) to the Muslim rulers. The honour of their womenfolk would always be in danger of being violated by the Mujahideen and Ghazis (Islamic warriors). The lives of non-Muslims would always be in peril and at the mercy of the whims of the Muslim rulers, who would have a perpetual and perennial hatred of the non-Muslims.

In addition to this day-to-day real-life scenario, in the regular cases of the waves of more acute fanaticism that would sweep the world ruled only by Muslims; the non-Muslims would be given the choice of embracing Islam or be killed by the more zealous among the fanatical Muslim rulers of the globe. This possibility is based on the experiences today in different parts of the globe under Muslim rule and also from other parts of the globe that came under the intermittent sway of the Islamic armies in the 14 centuries since the year 632 C.E., like Spain, Portugal, Greece, Serbia and Kosovo, Croatia, Albania, Romania, Bulgaria, et al.

On the contrary if, during the Islamic rule all across the globe, we gave up our religions (or lack of religion) and embraced Islam, the scenario would be like this:

1) Our role-models would be cruel war-mongers who would keep having bloody fights with each other even after the entire world population is converted to Islam.

This is based on the observed fact today that a majority of the Muslims (who take to the streets) across many countries, lionize and idolize extremists and war-mongers like Osama Bin Laden, Ayman Zawahiri, Samir Kuntar, Zarqawi, et al, but not progressive and constructive reformers like Ataturk or the former King Amanullah of Afghanistan.

2)We would be living in theocratic dictatorship all across the world. There would be no democracy, no elections and no public accountability for any act. The only arbiter would be the Quranic prescriptions for all times in the future.

This is so since today most of the Muslim majority countries cannot sustain democracies. Except Turkey, and Egypt, no Muslim majority country has a sustained democratic tradition. But most Muslim populations look up upon Islamic dictatorships or monarchies.

The list of such theocratic dictatorships would include Saudi Arabia, Morocco, Jordan (despotic monarchies), Syria, Iraq, Chad, (dictatorships) Iran (nominal democracy under strain from clerics), Kuwait (nominal democracy under emirate), UAE, North Yemen (and occupied South Yemen which had a sort of democratic set up earlier), Libya, Sudan, Tunisia, Algeria (Military rule of secularized military), Malaysia (civilian dictatorship of Mahathir Mohammed), Indonesia (fledgling democracy), Pakistan, Bangladesh (spells of democratic rule and military dictatorships), Central African Republic (kingdom of former “Emperor”; Bokassa), Uganda (a Christian majority country that had a taste of Islamic dictatorship under Idi Amin), Afghanistan (theocratic dictatorship of the Taliban), etc.

3) There would be ill-treatment of women, Women would not be allowed to have an education, pursue any career. Men would be forced to wear turbans and grow beards.

This possibility is based on the observation today that a majority of the Muslim countries do not give equal rights to women like education, free-movement, driving, apparel, and even participation in mass-prayers in the mosques alongside their menfolk, (no doubt the scripture will be quoted to explain this, but this is the reality). The hijab, Chador or burqua (veil and full length gown) for women is still a common feature in Islamic societies.

In the ideal Islamic society of Talibanized Afghnaistan adult men are forced to grow a beard and wear the prescribed Islamic dress, they cannot sport normal (Western) hairstyles and even students above the age of three are forced to wear turbans.

4) We would have to send our kids to get the highly jaundiced and narrow scrap of education in religious schools that would teach only the Quran.

This is based on the observation today that a majority of the devout Muslims in the Islamic world prefer talim (religious education) in Madrasas (Muslim theological schools) as against professional education.

5) There would be no respect for human rights and no freedom of thought and expression. Anyone speaking out against Islam or the Quran or the Prophet would be punished with death. Flogging and stoning to death, cutting off of the limbs would be the prescribed punishments for common crimes like stealing.

This is based on the observation today that some leading and vocal Muslim organisations and some governments in power, practice the politics of fatwah (Muslim religious decree) of death towards those who express themselves against Islam. A Muslim who publicly declares that he is no longer a Muslim is considered a Murtad and he is punishable by death (although there are various interpretations of the Koran on this)

6) There would be no public media like the TV, Cable or Internet. Since these would be looked upon as the Satan’s tools in corrupting humankind with information and entertainment.

This is based on the observation today when many Muslim sects frown upon mass communication media like the Television. In some instances, TV sets are dumped as an act of piety.

7) The Dictatorial Rulers all over the world would be Muslim Clergymen

This is based on the observation that most Muslims oppose the separation of the State and Clergy. Temporal power is vested in the clergy in most countries in Dar-Ool-Islam or the Islamic world.

8) All aspects of life would be regimented with what is stated in the Quran. There would be no evolution of new laws and in fact no new thoughts

This is based on the observation today where a majority of the Muslim countries prefer some variant of the Sharia i.e. Muslim laws based on the Quran, as against modern civil laws. The Sharia laws include stoning to death, cutting of limbs, castration, etc.

9) Even if you were a Muslim and belonged to a minority sect like the Shias or Ahmediyas, you would be considered to be an infidel or heretic and be subject to harassment.

This is based on the observation today where a majority of the Sunnis (a majority sect among the Muslims) look upon the Shias as heretics. So also are the other smaller Islamic sects.

10)There would be no scope at all for having any opinion, idea, innovation outside the Quran-al-sharif or anything that is considered non-islamic. This would in fact freeze all progress.

This is based on the observation today where most Muslims look upon anything non-islamic as Kufr and Jahiliyat (infidel, ignorance) and also the entire non-islamic world as Dar-ul-Harb (literally ‘Hostile zone’) or the Infidel world. And anything that even a Muslim chooses to do, which is frowned upon by the clergy, is considered as Haram (illegitimate).

11) There would be a complete ban on dance, music and entertainment.

This is based on the observation today where most devout Muslims spend all their spare time in reading the verses of the Quran and in Namaaz (mass invocation of Allah). Their minds are closed to anything outside the Quran. They live an insular life and shun socializing with non-Muslims. The Taliban rule in Afghanistan epitomizes what an “ideal” Islamic society the World over would look like.

12) Aggressive, quarrelsome attitudes would be a common feature of human behavior and social relations would be perpetually violent whether at the family level, local area level, province level, national level or global level. The crime rate would be high. The all Muslim world society would be perpetually at war with itself.

This is based on the observation today where most of the criminals (in non-Muslim countries) are Muslims. Muslims are also dominant in global terrorism. Even at the national level they (Iraq, Libya, etc) specialize in the making of chemical weapons of mass destruction. Soon the nuclear capability that is today limited to Pakistan will proliferate to the Arab and rest of the Muslim world and we shall soon see a mushrooming of small rogue states armed with nuclear capable missiles that would bedevil the rest of the non-Islamic world.

Even as organisations Islamic gangs would terrorize the world. Examples of such gangs are the Al Qaida, Hezbollah, Hamas, Islamic Jihad, Muslim Brotherhood , Lashkar-e-Tayyaba, Harkat-ul-Mujahedeen, Hizb-ul-Mujahedeen, Jaish-e-Mohammedi, Abu Sayyaf, etc

Thus a victory for the Muslims over the rest would spell doomsday for humankind, it would mean the end of all technological progress. In fact, for the thinking species of Human beings, an Islamic victory would mean the end of meaningful human existence. A scenario, where we would still have our capability to think, to innovate and to progress; but we would not be allowed to use any of our human faculties. This would be even worse than the scenario had the Nazis won the 2nd World War.

This is the logical scenario in case of a victory for the Islamic Jehad over all non-Islamic people across the globe. In this scenario, the ultimate saviour of humanity would have to come forth from within Islam itself. A saviour who would repudiate Islam and re-establish a civilized human way of life.

But till then it would be a frightful existence under the twilight of Islam, with no hope for the future. It is for these reasons among others, why the rest of the world (including some modernized Muslims) look askance at the growing clout of the Muslim clergy over the Ummah i.e. the general Muslim populace. And the resultant growing disturbances that Muslims cause in areas where they live alongside non-Muslims – like Chechnya, Macedonia, Egypt (Coptic Christians), Southern Sudan, Ethiopia/Eritrea, Southern Philippines (Mindanao), Indonesia (Malaku), Kashmir (India), Israel, etc.

In fact even many modernized (non-Islamized) Muslims are scared to death to speak their mind about Islamic orthodoxy, even after having lived in the West for more than one generation.

But some time or the other one has to address these issues in the context of freedom of thought and action for a future liberal democratic society the world over; and in the larger context of saving human civilization from the mortal danger it faces today from the growing strength of Islamic Terrorism of JIHAD.

The cardinal fact is that across the fourteen centuries of Islam’s existence, it has been its death threat that converted people to Islam and it was the same death threat that kept them Muslim. The same death threats are used today to intimate Ayan Hirsi Ali, Salman Rushdie and many others like them to keep them from speaking the truth about Islam.