Efeito corrosivo: Macedónia

Da Macedónia chegam notícias, através do blogue Islam in Europe, de um crescendo de tensão entre a população cristã, maioritária, e os muçulmanos, etnicamente albaneses e turcos, pesada herança para os países de leste do domínio otomano que durou até à Grande Guerra. Passemos os olhos pela notícia:

«Open displays of faith among Macedonia's rival Christian and Muslim youths are stoking religious tensions that have smouldered since the fall of communist Yugoslavia. The collapse of the communist federation in the early 1990s saw a revival of interest in religion among Macedonia's mainly Slavic Orthodox Christians and predominantly Sunni Islam ethnic Albanians. Nowadays, Christian youths openly attend church services, fast and wear crosses, while Muslim girls are donning headscarves at schools even though the custom is outlawed.»

Nada de novo: a queda do regime comunista do marechal Tito - que mantinha a coesão da República Federal da Jugoslávia pela força e através de um complexo equilíbrio de forças entre as diversas etnias e sensibilidades religiosas - fez emergir a religião quer como expressão pura de religiosidade reprimida pela ditadura comunista, quer como elemento de identidade individual e étnica. A história da guerra que eclodiu entre Croatas, Sérvios e Bósnios - os muçulmanos entre estes apoiados pelo internacionalismo islâmico - é notória, embora cada vez mais se note que precisa de ser mais bem contada.

«The use of religious symbols is becoming more obvious at schools, notably in the capital Skopje and the western town of Tetovo, an ethnic Albanian stronghold. The issue came to a head early in 2009, when a Tetovo school principal, Ljatif Ismaili, was sacked after banning a girl from entering class with a headscarf several times. "At high school, other students found it strange at the beginning, but later got used to it," says Shpresa, an ethnic Albanian student from Bogovinje village near Tetovo. "I will wear it until I get married, and if my husband tells me to take it off, I will do so.”»

Mesmo num país não islâmico, para esta jovem é claro que, depois de casada, quem manda é o marido. Agora a parte concernente ao efeito de uma população muçulmana numerosa num dado país:

«Macedonia has long been dogged by ethnic tensions related to its Albanian minority, who make up most of the country's Muslim population -- which represents about 30 percent of the country's 2.2 million residents. The others are Turks, Roma and Macedonian Muslims known as Torbeses.»

30%. Vejamos o que sucede a um país quando a população muçulmana atinge num dado país os 30%, de acordo com o texto que citámos na entrada Efeitos Corrosivos:

«(...) Tras alcanzar el 20%, las naciones pueden esperar disturbios espeluznantes, formación de milicias jihadistas, asesinatos esporádicos y quema de iglesias [como en] Etiopía: 32,8% de musulmanes. (...)»

Será que é mesmo assim? Voltemos à notícia:

«In 2001, an ethnic Albanian rebellion brought Macedonia to the edge of civil war. The seven-month uprising was put to an end with the internationally-brokered peace accord that brought more rights to the ethnic Albanian community.»

Parece que sim, mas a trégua (recorde-se, sempre temporária para os muçulmanos e vista como moratória que lhes permite ganhar forças para nova ofensiva) aponta para um equilíbrio de tensões distinto, mais típico dos países (sempre segundo o texto citado supra) onde os muçulmanos não ultrapassam a barreira dos 10% da população (cf. Efeitos Corrosivos)⁽¹⁾.

«Education Minister Pero Stojanovski admits the issue of headscarves in schools is "very sensitive.” (...) But Stojanovski stresses "rules of conduct" should not be interpreted as "discrimination.” Namik Xhaferi of Tetovo's Islamic community says the cross is a religious symbol, while headscarves are not only that, but also a part of expressing respect for Islam. "No-one should exclude young women of Islamic faith (from schools) because of that," he insists. The problem first emerged soon after Macedonia's independence in 1991, when a Muslim girl attended school with her head covered for the first time. It resurfaced when a law on religion at school entered into force in September 2008, sparking a vivid debate before the Supreme Court declared wearing headscarves to class is unconstitutional. But the public attorney's office says "students have constitutional and legal rights for freedom of religious expression," according to spokeswoman Uranija Pirovska. (...) It is estimated that up to three percent of female students wear headscarves or other Islamic apparel at high schools and universities. In Tetovo's Medical High School with around 2,600 students including ethnic Albanians and Turks, classes are held in all three languages and problems have so far been avoided. (...)»

A forma encontrada para evitar tensões étnicas nesta escola parece ter sido dar as aulas em três línguas distintas.

«Tetovo's leading Muslim cleric Alifikri Efendi Esati says "a choice to express religious respect is not a problem, but when politics interferes, there's no happiness for anyone."»

Como já temos observado, os muçulmanos tentam eximir-se de respeitar as leis da nação onde vivem, ou exigir a sua alteração, invocando o direito à liberdade religiosa, para a qual usam uma definição bastante abrangente.

«In recent years, youngsters have joined hardline Islamist groups like the Wahhabis, who stand out in Macedonia with their trademark beards and shortened pants. The Islamic community is also very active in building mosques in areas populated by Muslims. In Tetovo, eight new mosques have been erected in recent years and two more are under construction, compared to only one Orthodox Christian church in the town.»

De acordo com estas tendências, Tetovo rumará, segundo as previsões dos pessimistas, à secessão, não sem derramamento de sangue. ⁽¹⁾ - «(...) A partir del 5% de población musulmana, los musulmanes ejercen una influencia desorbitada con respecto al porcentaje de población que representan. Por ejemplo, insistirán en la introducción de los alimentos halal (limpios de acuerdo a los preceptos islámicos), asegurándose de esta manera empleos de manipuladores de alimentos reservados a los musulmanes. Empezarán las presiones sobre las cadenas de supermercados para que muestren alimentos halal en sus estanterías, junto con las correspondientes amenazas si no se cumplen estos requisitos. Esto está ocurriendo en Francia: 8% de musulmanes; Filipinas: 5%; Suecia: 5%; Suiza: 4,3%; Holanda: 5,5%; Trinidad y Tobago: 5,8%. Llegados a este punto, trabajarán para que la autoridad gubernamental les permita que ellos mismos se regulen bajo la Sharia, la Ley Islámica (dentro de sus ghettos). El objetivo último de los islamistas es establecer la Sharia en todo el mundo. Cuando los musulmanes se aproximan al 10% de la población, tienden a aumentar la anarquía como un medio de quejarse sobre sus condiciones de vida en el país. En París ya hemos visto las revueltas imparables con quema de coches y de mobiliario urbano. En esta situación, cualquier acción no musulmana ofende al Islam, y resulta en insurrecciones y amenazas, como las de Amsterdam tras la oposición a las viñetas de Mahoma y películas sobre el Islam. Estas tensiones se ven a diario, particularmente en los sectores musulmanes de Guyana: 10% de musulmanes; India: 13,4%; Israel: 16,0%; Kenia: 10,0%; Rusia: 15,0%. Para hacerse una idea de lo que representan esos porcentajes, digamos que la población negra de los Estados Unidos constituye el 13% del total.] (...)»

A Guerra Contra os Infiéis

Este texto de Cliff May, publicado no Townhall.com, é tão bom que não se compadece com uma referência no Twitter, nem com um resumo no Amplify. Aqui fica na íntegra, para instrução de todos:

«The War Against the Infidels In 2001, the monumental 6th century Buddhas of Bamiyan were dynamited on orders from Taliban leader Mullah Mohammed Omar. The United States and other Western governments issued protests. Afghanistan's Islamist rulers shrugged them off.

In 2010, Al-Kifl, the tomb of the Prophet Ezekiel, near Baghdad, is being desecrated. On the tomb are inscriptions in Hebrew and an ark in which a Torah was displayed centuries ago. Iraq's Antiquities and Heritage Authority, under pressure from Islamists, is erasing the Hebrew words, removing the Hebrew ornaments and planning to build a mosque on top of the grave.

So far, we're hearing protests from almost no one. But this is not just another "Where is the outrage?" story. The larger and more alarming trend is that in a growing number of Muslim-majority countries a war is being waged against non-Muslim minorities.

Where non-Muslim minorities already have been "cleansed" - as in Afghanistan and Iraq -- the attacks are against their memory. Ethnic minorities also are being targeted: The genocidal conflict against the black Muslims of Darfur is only the most infamous example.

Connect these dots: In Nigeria this week, Muslim youths set fire to a church, killing more than two dozen Christian worshippers. In Egypt, Coptic Christians have been suffering increased persecution including, this month, a drive-by shooting outside a church in which 7 people were murdered. In Pakistan, Christian churches were bombed over Christmas. In Turkey, authorities have been closing Christian churches, monasteries and schools, and seizing Christian properties. Recently, churches in Malaysia have been attacked, too, provoked by this grievance: Christians inside the churches were referring to God as "Allah." How dare infidels use the same name for the Almighty as do Muslims!

In response to all this, Western journalists, academics, diplomats and politicians mainly avert their eyes and hold their tongues. They pretend there are no stories to be written, no social pathologies to be documented, no actions to be taken. They focus instead on Switzerland's vote against minarets and anything Israel might be doing to prevent terrorists from claiming additional victims.

Many Muslims, no doubt, disapprove of the persecution of non-Muslims. But in most Muslim-majority countries, any Muslim openly opposing the Islamists and their projects risks being branded an apostate. And under the Islamist interpretation of Sharia, Islamic law, apostates deserve death.

Not so long ago, the Broader Middle East was a diverse region. Lebanon had a Christian majority for centuries but that ended around 1990 - the result of years of civil war among the country's religious and ethnic communities. The Christian population of Turkey has diminished substantially in recent years. Islamists have driven Christians out of Bethlehem and other parts of the West Bank; almost all Christians have fled Gaza since Hamas' takeover.

There were Jewish communities throughout the Middle East for millennia. The Jews of Iran trace their history back more than 2,700 years but about 8 out of 10 Iranian Jews have emigrated since the 1979 Islamist Revolution; only about 40,000 remain.

The Jews of what is now Saudi Arabia were wiped out as Mohammad and his followers established a new religion and began to build a new empire in the 7th century A.D. But Jewish communities survived elsewhere until after World War II when Jews were forced to abandon their homes in Iraq (more than a fourth of Baghdad's population was Jewish), Libya, Algeria, Egypt, Syria, Morocco, Tunisia, Yemen and other countries.

In many cases they were driven out by Muslims furious over the establishment of the modern state of Israel. But how odd is it to protest the creation of a safe haven and homeland for Jews by making your own Jewish citizens homeless and stateless?

In 1947, Pakistan also was founded as a safe haven - for Indian Muslims who did not want to be ruled by Hindus once the British left the subcontinent. The country's founding father, Mohammad Ali Jinnah, was determined that while Pakistan would have an Islamic identity, it would be tolerant of Hindus, Sikhs, Christians, Parsees and others - as much as 20 percent of the population at independence. It hasn't worked out that way and, as a result, non-Muslim minorities today constitute only about 3 percent of Pakistan's population. By contrast, non-Hindus constitute almost 20 percent of India's population, with Muslims the largest minority at 13 percent.

When the dots are connected, the picture that emerges is not pretty: An "Islamic world" in which terrorists are regarded often with lenience, sometimes with respect and occasionally with reverence, while minority groups face increasing intolerance, persecution and "cleansing," and where even their histories are erased. And we in the West are too polite, too "politically correct," and perhaps too cowardly to say much about it.»

Para uma videoteca do islamismo

Para uma videoteca do islamismo, o contributo do Creeping Sharia.

Menos blogues e mais livros (4): A Islamização da Europa

De Alexandre del Valle, A Islamização da Europa, Civilização Editora, Porto, 2009. Uma excelente introdução à problemática referida no título do livro e um excelente conjunto de reflexões à sua volta. Mais uma óptima tradução de Maria José Figueiredo.

Julgamento de Wilders (6)

How wrong is Gert Wilders? Via The Force of Reason no Twitter. Fitna, de Gert Wilders

Demografia do islão em Portugal

Peso numérico relativo dos muçulmanos no território nacional

Segundo o último censo (2001), residiam em Portugal 12014 muçulmanos, o que representa 0,14% de toda a população.

Comparados com as outras minorias religiosas (isto é, excluídos os católicos, os agnósticos e os ateus), são um grupo importante, uma vez que os restantes grupos, à excepção dos cristãos orientais (ortodoxos) e dos judeus, estarão muito divididos em pequenas seitas.

Finalmente, é na região da Grande Lisboa onde há mais muçulmanos, em termos absolutos (9600) e relativos (0,42%):

Tabela 1 (ref.ª 3):

ZONA GEOGRÁFICA	Total	População que não respondeu	Católica	Ortodoxa	Protes-tante	Outra Cristã	Judaica	Muçul-mana	Outra não Cristã	Sem Religião
Portugal	8699515	786822	7353548	17443	48301	122745	1773	12014	13882	342987
Continente	8311409	765853	6994739	16682	47309	119913	1743	11922	13554	339694
Norte	3042345	177730	2765181	2982	7179	35565	372	835	2486	50015
Centro	1996009	137269	1780636	3848	8772	20730	366	638	1551	42199
Lisboa	2265629	313517	1669953	6255	22641	49703	851	9600	8086	185023
Alentejo	669940	89488	524662	1300	3961	6917	76	219	711	42606
Algarve	337486	47849	254307	2297	4756	6998	78	630	720	19851
R. Autónoma dos Açores	189996	7305	178719	354	510	1194	9	19	175	1711
R. Autónoma da Madeira	198110	13664	180090	407	482	1638	21	73	153	1582

Número de muçulmanos residentes em Portugal segundo os resultados definitivos dos últimos três censos realizados pelo INE.

Notas: Têm variado de censo para censo os concelhos constituindo cada região do país. Nos censos de 1981 e 1991, os inquiridos tinham 12 ou mais anos; no de 2001, 15.

Tabela 2 (ref.ªs 1,2,3):

Região / Ano	1981	1991	2001
Norte	405	2257	835
Centro	223	564	638
Lisboa (e Vale do Tejo)	3574	5817	9600
Alentejo	71	226	219
Algarve	33	219	630
R. Autónoma dos Açores	9	47	19
R. Autónoma da Madeira	20	29	73
Total	4335	9159	12014

Dados mais recentes, segundo a Comunidade Islâmica no nosso País (refª 4, nosso o destaque):

Comunidade Islâmica em Portugal Quantos Somos A Comunidade, no seu início, era maioritariamente constituída por famílias provenientes das ex-colónias que vieram para Portugal a partir de 1975, nomeadamente Moçambique e Guiné-Bissau, bem como algumas pessoas oriundas do Norte de África (Marrocos e Argélia), Paquistão, Bangladesh e membros das diversas embaixadas de países Árabes acreditados em Portugal.Há que ter em conta que uma parte significativa de jovens que compõem a Comunidade, são já naturais de Portugal, havendo hoje uma importante segunda e terceira geração aqui nascida.Estima-se em cerca de 40.000 pessoas a população Islâmica em Portugal, que se estende por várias zonas do País, nomeadamente área da Grande Lisboa, Porto e zona do Algarve.

Segundo esta cifra, e a estimativa populacional mais recente do INE (2008: 10.627.250; ref.ª5), os 40000 muçulmanos representariam 0,38% da população de Portugal. Ainda segundo as fontes oficiais (ref.ª 6), o número de mesquitas funcionantes como tal:

Existem em Portugal quatro Mesquitas a saber:

• Mesquita Central de Lisboa
• Mesquita de Odivelas
• Mesquita do Laranjeiro
• Mesquita de Coimbra

Também há outros locais de culto, mais pequenos, espalhados por várias zonas, perto de núcleos residenciais das populações islâmicas.

Fontes:

1. Quadro 6.24, página 291, Resultados Definitivos dos Censos de 1981 - Portugal, INE
2. Quadro 6.45, página 422, Resultados Definitivos dos Censos de 1991 - Portugal, INE
3. Quadro 6.48, Resultados Definitivos dos Censos de 2001 - Portugal, INE
4. Site da Comunidade Islâmica de Lisboa, secção Quantos somos
5. Portal do INE > Dados Estatísticos > Principais indicadores > População residente em 2008
6. Ibidem, secção Mesquita

Post scriptum: muito obrigado pela laude, Luís. É para mim uma grande honra poder participar no teu blog. Asinus asinum fricat! lol Addendum: ler Efeitos corrosivos.

Nossa Senhora de Fátima, rogai por nós.

"A flor de Junho dá fruto, homem sozinho é que não"

O título deste postal é retirado de uma canção do Sérgio Godinho e serve para dar as boas vindas ao Francisco, que se vem juntar a mim com a finalidade de melhorar a qualidade do que é publicado aqui no blogue e para me aliviar a carga. Conheço pessoalmente o Francisco há já algum tempo e confiar-lhe-ia o cuidado da minha família se necessário fosse. É sério e responsável. É solteiro e bom rapaz. Bem-vindo, obrigado, e bons trabalhos. Resta acrescentar que a participação do Francisco se inicia com um postal no qual o Francisco responde à questão que ele próprio colocou na caixa de comentários da entrada Efeitos corrosivos.

«Até Domingo Que Vem Sérgio Godinho

Nunca vivi nada em vão cada qual sabe do que tem ninguém pertence a ninguém seja inimigo ou irmão

Seja inimigo ou irmão temos a nortada na pele a discutir do farnel já se perdeu muito pão

Já se perdeu muito pão e as bocas ainda a sonhar a ver esperanças no ar quando há certezas no chão

E para aqui estamos em salamaleques a lamber mãos feitas para abanar leques a pedir bis, a gritar bravo, a aplaudir, muito bem e até domingo que vem

Nunca vivi nada em vão vi muita palavra tornar-se em tante gente em disfarce e em muita boca traição

E em muita boca traição e em cada de nós um olhar se nos vierem falar sabemos quem eles são

Sabemos quem eles são como quem sabe de si mesmo o medo, a vida desfez-mo a letra me tomarão

E para aqui estamos em salamaleques a lamber mãos feitas para abanar leques a pedir bis, a gritar bravo, a aplaudir, muito bem e até domingo que vem

Sabemos já d´antemão quem nasceu p´ra viver de luto a flor de Junho dá fruto o homem sozinho é que não

O homem sozinho é que não que diga quem quase morreu a perguntar "quem sou eu" e a viver da solidão

E a viver da solidão fomos pouco a pouco fazendo a nossa cova no vento abrigados num caixão

E para aqui estamos em salamaleques a lamber mãos feitas para abanar leques a pedir bis, a gritar bravo, a aplaudir, muito bem e até domingo que vem.»

Sérgio Godinho

Uma lição sobre a visão muçulmana dos judeus

Via Vlad Tepes.

Morrer a rir (2)

Humor fundamentado nas Escrituras e nos escritos islâmicos, com indicações dos versículos e tudo. Um Alá negro, satânico; um Mafoma igual a si próprio. Absolutamente de antologia o segmento a partir do minuto 6:18. Via Tundra Tabloids.

Julgamento de Wilders (5c)

Video do discurso. Via e legendas Vlad Tepes.

Julgamento de Wilders (5b)

O discurso de Wilders, em castelhano, via La Yijad en Eurabia:

«Sr. Portavoz, jueces del juzgado, me gustaría hacer uso de mi derecho a hablar durante unos pocos minutos.

La Libertad es el más precioso de todos nuestros logros, y el más vulnerable. La gente ha dedicado sus vidas a ella y ha dado sus vidas por ella. Nuetra libertad en este país es el resultado de varios siglos. Es la consecuencia de una historia que no conoce igul y nos ha traido a donde estamos ahora

Creo con todo mi corazón y mi alma que la libertad en los Países Bajos está en peligro. Que aquello que es nuestra herencia, aquello con lo cual generaciones pasadas sólo pudieron soñar, esta libertad, no es ya algo dado, ni algo patente.

Yo dedico mi vida a la defensa de nuestra libertad. Sé cuales son los riesgos, y pago un precio por ello todos los días. No me quejo al respecto; es por decisión propia. Lo veo como mi deber y por ello por lo que hoy estoy aquí.

Sé que las palabras que en ocasiones uso son en ocasiones duras. No es mi intención perdonar a una ideología de conquista y destrucción, pero no lo estoy más a ofender a la gente. No tengo nada en contra de los musulmanes. Tengo un problema con el Islam y con la islamización de nuestro país, porque el Islam está en oposición a la libertad.

Las generaciones futuras se preguntarán cómo nosotros, en el año 2010, en este lugar, en esta sala, nos ganamos nuestro más preciado logro. Se preguntarán si hay libertad en este debate para ambos bandos, y así también para los críticos del Islam, ¿o si sólo un bando de esta discusión tiene derecho a ser oído en Holanda?. Si la libertad de expresión en HOlanda se aplica a todos, ¿o sólo a unos pocos?. La respuesta a esto es a la vez la respuesta a si la libertad todavía tiene un hogar en este país.

La Libertad no ha sido nunca propiedad de un pequeño grupo, sino siempre la herencia de todos nosotros. Estamos todos bendecidos por ella.

La dama Justicia lleva una venda en los ojos, pero tiene muy buen oido. Espero que escuche las siguientes frases, alto y claro:

No es sólo un derecho, sino también un deber de la gente libre, el hablar en contra de cada ideología que amenace la libertad. Thomas Jefferson, el tercer presidente de los Estados Unidos, estaba en lo correcto: El precio de la libertad es la vigilancia eterna.

Espero que la libertad de expresión triunfe en este juicio.

En conclusión, señor Portavoz, jueces del juzgado.

Este juicio trata claramente acerca de la libertad de expresión. Pero este juicio es también el procedimiento para establecer la verdad. ¿Son las afirmaciones que he realizado y las comparaciones que he hecho, como se citan en el requerimiento, verdaderas?. ¿Si algo es verdad, entonces puede ser todavía punible?, Esta es la razón por la que os insto a no sólo mi petición de que se pueda oir a los testigos y expertos sobre la materia de la libertad de expresión, sino que os pido explícitamente que honréis mi petición de escuchar a testigos y expertos sobre el Islam. No me refiero solamente al Sr. Jansen y al Sr. Admiraal, sino también a testigos y expertos de Israel, Estados Unidos, y el Reino Unido. Sin esos testigos, no puedo defenderme adecuadamente y, en mi opinión, este no sería un juicio justo.»

Julgamento de Wilders (5)

Discurso de Geert Wilders perante os juizes do tribunal onde começou hoje a ser julgado, no sítio do PVV:

«Mister Speaker, judges of the court,

I would like to make use of my right to speak for a few minutes.

Freedom is the most precious of all our attainments and the most vulnerable. People have devoted their lives to it and given their lives for it. Our freedom in this country is the outcome of centuries. It is the consequence of a history that knows no equal and has brought us to where we are now.

I believe with all my heart and soul that the freedom in the Netherlands is threatened. That what our heritage is, what generations could only dream about, that this freedom is no longer a given, no longer self-evident.

I devote my life to the defence of our freedom. I know what the risks are and I pay a price for it every day. I do not complain about it; it is my own decision. I see that as my duty and it is why I am standing here.

I know that the words I use are sometimes harsh, but they are never rash. It is not my intention to spare the ideology of conquest and destruction, but I am not any more out to offend people. I have nothing against Muslims. I have a problem with Islam and the Islamization of our country because Islam is at odds with freedom.

Future generations will wonder to themselves how we in 2010, in this place, in this room, earned our most precious attainment. Whether there is freedom in this debate for both parties and thus also for the critics of Islam, or that only one side of the discussion may be heard in the Netherlands? Whether freedom of speech in the Netherlands applies to everyone or only to a few? The answer to this is at once the answer to the question whether freedom still has a home in this country.

Freedom was never the property of a small group, but was always the heritage of us all. We are all blessed by it.

Lady Justice wears a blindfold, but she has splendid hearing. I hope that she hears the following sentences, loud and clear:

It is not only a right, but also the duty of free people to speak against every ideology that threatens freedom. Thomas Jefferson, the third President of the United States was right: The price of freedom is eternal vigilance.

I hope that the freedom of speech shall triumph in this trial.

In conclusion, Mister Speaker, judges of the court.

This trial is obviously about the freedom of speech. But this trial is also about the process of establishing the truth. Are the statements that I have made and the comparisons that I have taken, as cited in the summons, true? If something is true then can it still be punishable? This is why I urge you to not only submit to my request to hear witnesses and experts on the subject of freedom of speech. But I ask you explicitly to honour my request to hear witnesses and experts on the subject of Islam. I refer not only to Mister Jansen and Mister Admiraal, but also to the witness/experts from Israel, the United States, and the United Kingdom. Without these witnesses, I cannot defend myself properly and, in my opinion, this would not be an fair trial.»

Imagem: Bosch Fawstin

Julgamento de Wilders (4)

Via Tea and Politics, no site do PVV:

«Geert Wilders’ Trial: Who Will be Next? By Harry Antonides

On January 21, 2009, Dutch authorities took another step toward the Islamization of Holland.

On that day the Amsterdam Court of Appeal overturned the decision of a lower court, which last year had found Geert Wilders, the controversial member of the Dutch parliament, not guilty of hate speech. This lower court acknowledged that some of his statements may be offensive but they contributed to a social debate that did not give cause for criminal prosecution.

The Court of Appeal’s reasoning for overturning this decision is a jumble of contradictions and doubletalk that brings to mind the newspeak of George Orwell’s Nineteen Eighty-Four. The Court gives three reasons for its decision.

1984 is Now One, Wilders’ views, including the message of his short film Fitna, in style and substance are ”characterized by biased, strongly generalizing phrasings with a radical meaning, ongoing reiteration and an increasing intensity, as a result of which hate is created...” Wilders has indeed insulted Islamic worshipers by attacking the symbols of their belief.

Two, the Court finds that a possible criminal prosecution or conviction is admissible according to the norms of European jurisprudence, which at the same time “considers the freedom of expression of paramount importance.”

Then follows another sentence that is convoluted and without any sense because it is self-contradictory. It says that this Court has concluded that prosecution is warranted, “ provided that it is proportionate, does not necessarily conflict with the freedom of expression of Wilders, since statements which create hate and grief made by politicians, taken their special responsibility into consideration, are not permitted according to European standards either.”

Three, the Court finds that criminal prosecution is opportune in the Dutch situation because “the instigation of hatred in a democratic society constitutes such a serious matter that a general interest is at stake in order to draw a clear boundary in the public debate.”

The Court explains that the Dutch culture of public debate is based on tolerance of opposing views, while Islamic immigrants may be expected to have consideration for the existing sentiments among the Dutch for their (Islamic) belief, “which is partly at odds with Dutch and European values and norms.”

Instead of calling for Muslims to appreciate and respect the Dutch culture, the Court then reiterates its opinion that prosecution of Wilders is warranted because he compared radical Islam with Nazism, which is contrary to the general interest of society.

Here is a clear case of language that lacks any kind of rhetorical firmness and clarity. George Orwell was perceptive when he showed that the destruction of freedom goes hand in hand with the corruption of language. Then words are used not to communicate truth but to hide it with hollow words that say the very opposite to what is real.

Truth is Irrelevant The Court does not concern itself with the truth of Wilders’ opinions, but with the claims of radical Islamists that their religion has been insulted, which in the eyes of many Muslims calls for the death penalty. Wilders has received many such threats, which in normal times would result in prosecution of those who issue such threats.

But these are not normal times, and though he is a member of the Dutch parliament, leader of the nine-member Freedom Party (VVD), he is forced to live like a fugitive, under 24 hours-a-day police protection, forced to move from place to place and deprived of all the normal benefits of citizenship in a free society.

He has a number of law suits pending, including one by an imam who is demanding damages of 55.000 Euros for his hurt feelings. The state of Jordan has requested that Wilders be extradited and tried in a Jordanian court for blaspheming Islam. Now Wilders no longer travels outside the country unless he receives assurance from the government of the country to be visited that he will not be charged or extradited.

His invitation from the British House of Lords to discuss his film was withdrawn after the Muslim Lord Ahmed is reported to have threatened to mobilize 10,000 Muslims to prevent Wilders from entering the House. The Secretary-General of the UN condemned the airing of Fitna in the strongest terms. He said that “there is no justification for hate speech or incitement to violence.” The irony is that this is exactly the point of Wilders’ position.

The bitter reality is that the persecution of this member of the Dutch parliament now living under a death threat proves the truth of his contention that radial Islam is incompatible with Western democracy.

Wilders’ unpardonable sin is that he insists on taking the Islamists at their words. He has simply stated the obvious. His brief film Fitna, though in a provocative way, quotes some of the warlike verses of the Koran and shows images of 9/11 and other terrorist attacks. It also has clips of angry demonstrators shouting the praise of Allah while calling for the death of infidels.

In the Netherlands crowds have shouted an especially revolting expression of Jew-hatred: “Hamas, Hamas, Joden aan het gas” ( Hamas, Hamas, all Jews to the gas). Last October, a Muslim radical with a long police record attacked two police officers in Amsterdam. One of the officers nearly died; the attacker was shot. This event touched off days of rioting and car burning, but the Dutch press avoided any mention of Islamic radicalism

In Copenhagen recently Muslim demonstrators were heard to scream Alla-hu Akbar while giving the “Heil Hitler” salute and calling for the death of Jews.

The United Nations: No Friend of Freedom While such demonstrations are taking place in many parts of the world, the Islamic bloc at the United Nations is busy furthering the Islamization of the West. In 1990, the 57-member Organization of the Islamic Conference (OIC) adopted the Cairo Declaration on Human Rights in Islam.

While it pays lip service to the freedom of all people, it makes very clear that all rights and laws are to be interpreted and applied in accordance with Islamic law. For example, article 24 states: “All the rights and freedoms stipulated in this Declaration are subject to the Islamic Shari’ah.”

The OIC, now the largest voting bloc, is determined to use the UN as the wedge to silence all critics of Islam. Since 2005 the General Assembly has passed a so-called anti-defamation resolution, which until now has been non-binding. The OIC has begun a campaign to have the UN adopt a binding resolution, which in effect would criminalize all criticism of Islam.

Last year the UN Human Rights Council - including China, Angola, Cuba and Saudi Arabia - adopted a resolution that moved a step closer to such criminalization. It decided to mandate the Special Rapporteur of Freedom of Expression not only to report violations of this freedom but also to include cases in which that freedom is “abused.” Such “abuse” will include all criticism of Islam.

As the Canadian delegation noted: “instead of promoting freedom of expression the Special Rapporteur would be policing its exercise.” It is clear that the backers of this anti-defamation resolution want to silence all critics of Islam. Why have the delegations of the free nations not opposed this move in clear and unmistakable ways?

Only recently did the French ambassador on behalf of the European Union warn that the EU would not accept such a resolution which in fact would destroy the freedom of expression. But most of the Western UN members failed to condemn this attempt to silence the critics of Islam. Although the Canadian representative protested against this resolution, in the end Canada abstained rather than vote against it. The U.S. also abstained.

The next battle lines are now being drawn in preparation for he forthcoming 2009 Durban Review Conference (Durban II). This UN World Conference Against Racism shows all the signs of a repeat performance of Durban I, which in fact became a platform for vicious anti-Israel and pro-Islam propaganda. One of its agenda points will be a recommendation that the UN make defamation of Islam a criminal offence and thus no longer allowed under the “pretext of freedom of religion, counter terrorism or national security.”

That the UN has degenerated into a nest of scheming power blocs mostly tilted against the Western democracies, is bad enough. But that those very same democracies allow their own legislative and judiciary institutions to silence the critics of radical Islam is beyond belief.

The case of Geert Wilders is especially reprehensible, but the same thing is happening in England, France, Germany, Belgium, the U.S, Canada, and elsewhere. The biggest challenge is to distinguish truth from falsehood. Not a bad rule of thumb is to be very suspicious of the ruling majority, especially if they belong to the herd of the politically correct.

If you really want to understand the full scope of the controversy surrounding Geert Wilders, I can wholeheartedly recommend Bat Ye’or’s Eurabia: The Euro-Arab Axis.»

Julgamento de Wilders (3)

Entrevista com o professor de direito Afshin Ellian⁽¹⁾, iraniano radicado na Holanda, in Gates of Vienna:

«(...) You said that the Wilders Trial reminds you of justice in your country of origin, Iran. Is that not somewhat exaggerated? “The Netherlands, of course, is not comparable with Iran, it is but about the experience. If you cannot say that the Islam is a backward religion and that Muhammad is a criminal, then you are living in an Islamic country, my friend, because there you also cannot say such things. I may say Christ was a f** and Mary was a w****, but apparently I should stay off of Muhammad.” (...)»

Lede tudo. ⁽¹⁾ - Afshin Ellian was born February 17, 1966 in Tehran, Iran. In 1983 he fled the regime of Ayatollah Khomeini in Iran. He had studied medicine in Kabul an came to the Netherlands in 1989, where he studied criminal law, constitutional law, and philosophy. At present he is a professor of law, a poet, a columnist (Elsevier, NRC Handelsblad), and a professor of citizenship, social cohesion and multiculturalism at the University of Leiden.

Julgamento de Wilders (2)

«Far-right MP Geert Wilders on trial for discrimination against Muslims Geert Wilders, the far-right MP who likens the Koran to Hitler’s Mein Kampf, goes on trial today in a politically charged test of the limits of tolerance and free speech in the Netherlands.

Mr Wilders, 46, leader of the Freedom Party, is charged with incitement and discrimination against Muslims over his outspoken comments attacking Islam and for his film, Fitna, which juxtaposed images of 9/11 and beheadings with verses of the Koran. He has called the Koran “a fascist book” and described Islamic culture as retarded.

Mr Wilders (...) has called his indictment a political trial but the Amsterdam Court of Appeal decided that it was in the public interest to prosecute him because his comments have been “so insulting to Muslims”.

“I am being prosecuted for my political convictions,” Mr Wilders said this week.

“The freedom of speech is on the verge of collapsing,” Mr Wilders added. “If a politician is not allowed to criticise an ideology anymore this means that we are lost, and it will lead to the end of our freedom. However, I remain combative: I am convinced that I will be acquitted.”

He faces up to two years in prison if convicted but his opponents fear that, win or lose, his Freedom Party will receive a boost in next year’s election where it is expected to challenge the ruling Christian Democrats for the largest party vote.

Mr Wilders has received numerous death threats for his campaign against the “Islamisation of our societies” views but has built a large following by exploiting a backlash against relaxed Dutch immigration policies, vowing to close Holland’s borders if he comes to power.

“My supporters say, ‘At last there is someone who dares to say what millions of people think’. That is what I do.” Today’s hearing in Amsterdam district court is a formal opening session to determine who will be called as witnesses and whether they will all be heard in public.

(...)

“The Court of Appeal determined that statements equating Islam to Nazism were a punishable insult to Islamic worshippers and therefore constituted ground for criminal prosecution,” she said.

In its judgment ordering the prosecution of Mr Wilders the Court of Appeal stated: “The court considers this so insulting for Muslims that it is in the public interest to prosecute Wilders. By attacking the symbols of the Muslim religion, he also insulted Muslim believers. In a democratic system, hate speech is considered to be so serious that it is in the general interest to draw a clear line.”»

Apenas uma observação: discordo em absoluto da classificação de Wilders e do PVV como partido de "extrema-direita". Nas declarações de Wilders nada aponta nesse sentido, como afirma Daniel Pipes no artigo hoje aqui divulgado. De resto, a notícia foca alguns dos pontos essenciais deste caso. Via Jihad Watch.

Imagem: Bosch Faustin