Advertentie | |
|
17-01-2005, 16:07 | ||
Citaat:
__________________
"25 maart 2005: Quiana is op De Kantine vervangen door PV."
|
17-01-2005, 16:09 | ||
Citaat:
__________________
Hasselt!|lid van Berlijn fanclub!|Gott mit uns
|
17-01-2005, 16:29 | ||
Citaat:
__________________
Hasselt!|lid van Berlijn fanclub!|Gott mit uns
|
17-01-2005, 17:07 | ||
Citaat:
( en dat stond ook onder mijn ctrl - v
__________________
wie niet waagt, die heerscht niet
|
Advertentie |
|
17-01-2005, 17:08 | ||
Verwijderd
|
Citaat:
|
17-01-2005, 17:09 | ||
Citaat:
__________________
wie niet waagt, die heerscht niet
|
17-01-2005, 17:11 | |
Verwijderd
|
Bits of Freedom
Persbericht Amsterdam, 29 april 2004 Europees voorstel bewaarplicht telecomgegevens 450 miljoen Europeanen Groot-Brittannië, Frankrijk, Ierland en Zweden hebben een voorstel gedaan aan de Raad van de Europese Unie om alle telecommunicatiegegevens van 450 miljoen burgers in de EU tussen de één en drie jaar te bewaren, ten behoeve van misdaadbestrijding. Als de ministers van de lidstaten het voorstel aannemen, wordt van 450 miljoen burgers bewaard naar wie zij hebben gebeld en e-mail verstuurd, op welke lokatie hun gsm is geweest en welke websites zij hebben bezocht. De indieners van het voorstel willen de bewaarplicht voor deze gegevens opleggen aan telefoonbedrijven en internetproviders. Zij moeten dan de gegevens bewaren van alle gebruikers, dus niet alleen van verdachten. Aangezien er maar weinig mensen in Europa zijn zonder telefoon, gsm of internet, gaat het - na de toetreding van de nieuwe lidstaten op 1 mei - om ongeveer 450 miljoen burgers. De zogenaamde verkeersgegevens worden toegankelijk voor politie, justitie en inlichtingendiensten. Het is uitdrukkelijk de bedoeling dat landen deze gegevens bij elkaar kunnen opvragen. De lidstaten bepalen zelf de bevoegdheden op basis waarvan de autoriteiten toegang krijgen tot de gegevens. In Nederland is dat geregeld in de wet vorderen gegevens telecommunicatie die in maart is aangenomen door de Eerste Kamer. Iedere officier van justitie kan op basis van deze wet verkeersgegevens opvragen. Mensenrechten- en privacy-organisaties verzetten zich tegen een bewaarplicht verkeersgegevens voor niet-verdachten. Door gegevens op te slaan van iedereen die elektronisch communiceert, wordt een belangrijk principe losgelaten; namelijk dat iedereen onschuldig is tot het tegendeel is bewezen. Bedrijven worden gedwongen om grote hoeveelheden zeer persoonsgevoelige informatie op te slaan, ook als daar geen enkel bedrijfsdoel mee is gediend. Bedrijven worden daardoor een verlengde arm van justitie. Met deze maatregel slaat Europa een fundamenteel andere weg in bij de opsporing van de misdaad; van gerichte opsporing naar algemeen toezicht op alle burgers. Het alternatief, namelijk gerichte opslag van gegevens van verdachten, wordt in het voorgestelde kaderbesluit afgedaan met de bewering dat het soms nodig is voor de opsporing om maanden of jarenlang later gegevens op te vragen over een verdachte. Bits of Freedom betwijfelt ten zeerste of een dergelijke onderbouwing voldoet aan de Europese privacy-normen van proportionaliteit en subsidiariteit. Het gevaar dreigt dat de samenleving volledig ten dienste wordt gesteld van opsporing, in plaats van omgekeerd. Draft Framework Decision on the retention of data http://register.consilium.eu.int/pdf...08958.en04.pdf |
17-01-2005, 17:28 | |
Handouts
Islamic NGOs and Development in Africa The Promise and Peril Prof. Mohamed Salih salih@fsw.leidenuniv.nl Institute of Social Studies, The Hague Dept. of Political Science University of Leiden Resource of poor-due and voluntary action in Islam: 1) Zakat (Islamic alms), 2) Kharaj (land tax), 3) Sadaqat id al-fitr (an equivalent to a poll tax, which every Muslim must pay, except the absolutely poor and is given on the conclusion of the fasting month of Ramadan), 4) Waqf (charitable endowments), 5) Gifts and donations, 6) Voluntary services (education, defence etc.) and 7) Obligatory family support. Sources of Islamic law are of two types: i) Primary sources are 1) the Quran and 2) sunna (prophet Muhammed's pronouncements and acts) and ii) secondary sources include 1) ijma, 2) qias, 3) ijtihad and 4) masalaha. Zakat is defined by Islamic primary sources of law as the third pillar of Islam, an integral part of the Muslim faith The evolutions of Modern African NGOs · 1960s - 1970s was characterised by the transformation of community-based organisations and urban associations into “modern” urban charity and local voluntary development organisations. · 1970s-1980s African NGOs began to expand rapidly under the influence of foreign NGOs and to a large extent as a result of recurrent droughts and civil wars; · 1980s-1990s were characterised by (a) formation and emergence of independent African NGOs; (b) proliferation -national, sub-regional and regional; and (c) co-operation and dialogue between foreign, including Islamic and secular African NGOs. · Late 1990s to-date: consolidation and refinement of operational capacity, including the development of mechanisms for monitoring and evaluation, with an increasing call for accountability, transparency. The rise of religious and secular NGOs in Africa is driven by at least three major crises: (1) Africa crisis which refers, mainly to the economic crisis and its social ramifications; (2) Livelihood crisis emanating from civil wars, drought and famine aggravated by the economic crisis and (3) Governance crisis, including economic mismanagement, corruption, abuse of power, disrespect for human and civic rights by military and one-party authoritarian states. However, it is impossible to disentangle these crises which are mutually reinforcing and do impact on each other in many ways. The emergence of Islamic NGOs in Africa cannot be isolated from factors which contributed to the emergence of secular NGOs in general i.e. the economic, governance and livelihood crises. Muslim NGOs aspire to replace Western development model(s) with an Islamic “civilization mission”. Because most governments in the Muslim World have adopted a western style political system, they are considered part of the Western decadence. This explains why Islamic NGOs have co-operated with regimes that declared themselves Islamic (Sudan, Mauritania, Libya etc.) and actively operated in countries with large Muslim population (Ethiopia, Kenya, Mauritania, Mozambique, Nigeria, Senegal, Somalia South Africa, Sudan, Uganda, Sierra Leone etc.). Table 1: Growth of African Islamic NGOs 1980-2000 Country 1980 2000 No. of major NGOs No. of major IslamicNGOs % No of major NGOS No of major IslamicNGOs % Benin 23 3 13.04 144 31 21.52 Burkina Faso 56 9 16.07 171 29 16.95 Cameroon 42 9 21.40 89 17 19.10 Central African Republic 12 0 - 57 9 15.78 Chad 29 5 17.24 68 23 33.82 Ethiopia 23 0 13.20 150 13 8.66 Gambia 17 2 11.76 81 17 20.98 Kenya 57 8 14.03 268 23 8.58 Mozambique 14 2 14.28 154 19 12.33 Mali 33 5 15.15 74 21 28.37 Niger 13 3 23.07 69 29 42.02 Nigeria 1,350 54 4.14 4,028 523 12.98 Senegal 50 19 38.0 112 35 31.25 Sierra Leone 65 3 0.40 80 9 11.25 Sudan 19 5 26.31 71 29 40.84 Tanzania 17 3 17.64 147 27 18.36 Uganda 34 8 23.52 133 37 27.81 Total 1854 138 ** 5896 891 ** Note: ** Total # 100 Sources: (1) NGOs and Voluntary Organisations Registry of the countries sited (2) ECA (1996) Source Book of African People’s Organisations. 2 Volumes. Public Administration, Human Resources and Social Development Division. Addis Ababa: Economic Commission for Africa. (ECA) The table reveals that the total number of NGOs operating in Africa has increased from 1854 in 1980 to 5896 in 2000. In other words NGOs in Africa have grown three fold (about 310 %). In 1980, Islamic NGOs represented about 7.4 % of the total NGOs operating in Africa. In 2000 they represented 15.1 percent of the total number of NGOs. Islamic NGOs, both African and non-Africa, operating in African have grown from 138 in 1980 to 891 in 2000. In other words, Islamic NGOs in Africa have grown more than six times (about 640 %) between 1980 and 2000 i.e. twice faster than secular and non-Muslim NGOs (i.e. Christian) put together. Because, the growth of Africa’s NGOs sector had occurred at the onset of the democratisation process during the late 1980s and early 1990s, it is safe to argue that their expansion is the result of the emergence of a reformed post-1990s African state. The newly acquired freedom of organisation and expression has offered greater possibilities for the emergence of different interest associations, including Islamic NGOs. From a developmental viewpoint, the emergence of Islamic NGOs is inseparable of the factors that contributed to what is known as the Islamic resurgence. Four aspects of this resurgence are succinctly depicted by Esposito (1998: 165) as follows: 1. Islam is a total and comprehensive way of life. Religion is integral to politics, law, and society; 2. The failure of Muslim societies is due to their departure from the straight path of Islam and their following of a western secular path, with its secular, materialistic ideologies and values; 3. The renewal of society requires a return to Islam, an Islamic religio-political and social reformation or revolution; 4. Although the westernisation of society is condemned, modernisation as such is not. Science and technology are accepted, but they are subordinated to Islamic belief and values in order to guard against the westernisation and secularisation of Muslim society; Transnational Islamic foundations and societies with significant financial and human resources have also emerged. Transnational Islamic foundations and societies are engaged in diverse activities ranging from activism, conversion, evangelism and development activities such as education, health, water and soil conservation, relief and emergency support throughout the Muslim and non-Muslim World. Some of these transnational Islamic foundations are used as fronts for terrorist organizations. Fore example the cases against after the East African bombing of the US Embassies: Mercy Relief International, Al-Haramain Foundation, Help African People, the Islamic Relief Organisation (reinvented itself as International Islamic Relief Organisation) and Ibrahim Bin Abdul Aziz Al Ibrahim Foundation . Table 2: Major Transnational Islamic NGOs and countries of operation Transnational Islamic NGOs Africa Countries ISRA (Denmark) Chad, Kenya, Mali, Senegal, Sudan and South Africa The Islamic American Relief Agency (IARA), (USA) Chad, Ethiopia, Kenya, Mali, Nigeria, Senegal, Somalia, Somaliland, Sudan, Tanzania, Uganda International Muslim Relief Network (USA) Somalia, Sudan Ibrahim Bin Abdul Aziz al Ibrahim Foundation (Saudi Arabia) Kenya, Somalia, Sudan Human Concern International (Canada) Benin, Eritrea, Somalia and Sudan Mercy International (USA) Ethiopia, Kenya, Somalia, Sudan Horn of Africa Relief Agency (HARA), (Kenya) Sudan, Somalia, Kenya, Somalia, Djibouti Al Haramin Islamic Foundation (Saudi Arabia) Kenya, Sudan, Somalia, Tanzania Uganda. Islamic Relied Worldwide Mali, Sudan Al Tawhid Foundation (Uganda) Uganda, Sudan, Tanzania World Ahlubait Islamic League (UK) Tanzania (with strong business interests in the UK, USA, Canada, Finland, Sweden, Tanzania, United Arab Emirates, India and Pakistan). Table 3: Inter-governmental organisations* International Islamic Charitable Foundation (Kuwait)* Chad, Ethiopia, Kenya, Mali, Mauritania, Nigeria, Niger, Senegal, Somalia, Somaliland, Sudan, Tanzania, Uganda International Islamic Relief Organisation (Saudi Arabia)* Burkina Faso, Egypt, Gambia, Mauritania, Malawi, Morocco, Senegal, Somalia, Sudan, Uganda Muslim World League (Saudi Arabia)* Burkina Faso, Burundi, Congo, Ethiopia, Gabon, Kenya, Mali, Mauritanai, Mauritius, Moroni Comores, Mozambique, Nigeria, Nigeria, Senegal, Sierra Leone. Somalia, South Africa, Sudan, Tanzania, Uganda World Islamic Call Society (Libya)* Burkina Faso, Democratic Republic of Congo, Egypt, Guinea Konakry, Libya, Malawi, Morocco, Senegal, Sierra Leone, South Africa, Sudan, Uganda World Assembly of Muslim Youth (WAMY) (Saudi Arabia)* Africa is served through the Sudan office League of Islamic Universities (Saudi Arabia)* Egypt, Kenya, Sudan, Uganda International Islamic Council for Da'wa and Relief (Egypt) * Burkina Faso, Democratic Republic of Congo, Egypt, Guinea Conakry, Libya, Malawi, Morocco, Senegal, Sierra Leone, South Africa, Sudan, Uganda * These organizations provide considerable material and ideological support to national and transnational Islamic NGOs. Islamic NGOs deficit and the secular Muslim critique 1. The major deficit of NGOs is inherent in their close association with Islamic regimes or groups that aspire to establish Islamic states. Some are often insensitive to the contemporary debate on the universality of human rights; 2. Although Islamic NGOs have benefited from the democratic revolution which swept through Africa, they are not active partners in the democratization struggle; 3. Islamic NGOs are ambivalent to authoritarianism and the debate linking democracy and development and some strands are scornful of western democracies, shunning them as instruments for political manipulation and hence co-optation and domination; 4. The contingency of Islamic NGOs development support on conversion, particularly in situations of great suffering mutes out their humanism and clog it on paternalism; and 5. Islamic NGOs are more concerned with the spread of Islam and the creation of a universal Muslim Umma (community) than development or rather they are concerned with the supremacy of spiritual over material development However, despite their deficit, there is no denying that Islamic NGOs represent new phenomena in development interventions and studies, attempting to provide an alternative to the secularism of the dominant development paradigm. Islamic NGOs should be taken seriously because they could use their vast financial and human sources to alleviate the poverty of impoverished and disfranchised populations, and Conversely, they could a source of great harm if they allow themselves to be used as front organisations serving the gruesome objectives of militant Islamic groups and terrorists
__________________
Hela världen är så underbar
|
17-01-2005, 18:14 | ||
Citaat:
?
__________________
once or twice i've killed three ducks
|
|
|