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01 2002, A new year, we carry on where we left off in 2001
von: John O <ncadc@ncadc.org.uk>
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National Coalition of Anti-Deportation Campaigns (NCADC)
110 Hamstead Road
Birmingham B20 2QS
Phone: 0121-554-6947 Fax: 0121-554-7891
E-mail ncadc@ncadc.org.uk
Web site: http://www.ncadc.org.uk/
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2002, A new year, we carry on where we left off in 2001
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** Asylum for Anwar Dholan Campaign **

Demonstration: 9.30am, Monday 14 January 2002

Immigration Appellate Authority
York House
203 Dukes Green
Hatton Cross
Feltham
Middlesex

The campaign are asking for your support in the case of Mohammed Anwar
Dholan, a well-known Pakistani high court lawyer, socialist and human
rights campaigner. Anwar sought asylum here in the UK in 1999.

Background:
http://www.ncadc.org.uk/anwar.dholan.campaign.html

For further information contact: Anwar.Dholan.Campaign@ncadc.org.uk
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** Bayo Omoyiola goes to Human Rights Court **

Demonstration: 9.30am, Monday 21 January 2002

Urgent Support Needed
Lobby Of Immigration Court
Aldine House
New Bailey Street
Salford M3

Bayo Omoyiola, our comrade with an unresolved immigration case, will appear
before an Adjudicator in Salford on 21 January 2002.

The merit of the case is that granted Bayo's length of residence,
contribution and deep roots in Liverpool, deportation - as a course of
action - is grossly disproportionate to the insistence on law and order
which immigration control depicts.

For further information contact:
Bayo Omoyiola Campaign
c/o UNISON,
8 Victoria Street
Liverpool L2 6QJ
Telephone: 0151 236 1944
email: Bayo.Omoyiola.Campaign@ncadc.org.uk

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** Lata and Devesha Campaign **

After 18 months of campaigning Lata and Devesha's appeal will finally be heard

Urgent Support Needed
Lobby Of Immigration Court
Aldine House
New Bailey Street
Salford M3

Demonstration: 9.30am, Friday 1 February 2002

Because of legal technicalities the appeal will fail. Although the Adjudicator will find against Lata and Devesha, he can make a recommendation to the Home Secretary that Lata and Devesha should stay.

Further information contact: Lata.and.Devesha.campaign@ncadc.org.uk
Background
http://www.ncadc.org.uk/letters/news21/shah.html

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MELDUNGEN UND KOMMENTARE
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02 Racism and marginalization (Summary ) AHDA report 2001
von: "verein-ahda" <verein-ahda@chello.at>
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Racism and marginalization (Summary) report 2001

For many Africans who come as a refugees or to study or to settle in Austria, it is often a shock to realize that far from being issues of the past, racism and sexism are still very much current realities. They soon
realize the vast difference between espoused values of equality and the lived realities of inequality in spite of the monumental achievements of the Human rights Organisation and the Africa- Austria women's movement. For many Africans who are trying to make a living, the cost of racism is very high. It entails putting up with much subtle and covert racism; and not talking about it because their positions are not secure. The shock of racism and its attendant marginalization in Austria are unparalleled,
because they are not expecting it. Since 1993 "Many African immigrants have experienced social and political turbulence in their countries as a result
move for re-settle in Austria and other part of the World .While In Austria, most have experienced social and class discrimination, but many had experienced overt racial discrimination" Consequently, they are taken unawares and do not have the skills to deal with it constructively and the perpetrators get away with the offense at the expense of the victims.

The intention of this report is to highlight some of the marginalizing experiences of Africans in relation to others The rationale for this report is that "change is possible and people can help bring about that change. Therefore, it aims to evoke a change in attitude and motivation to work toward overcoming marginalization and developing more inclusive attitudes toward other people considered different from a particular racial or sexual point of reference. While this work is intended to benefit all people of goodwill, it is particularly hoped that it would serve African women who
interact closely with White people in a variety of settings in Europe, Africa . To this effect, the first part of the report articulates the nature and effects of marginalization resulting from racism and briefly
highlights the psychological roots of racism and sexism as well as their similarities. The second part suggests some responses to marginalization with a focus on African women.

The term marginalization derives from the word margin, which in turn is to be on the edge, at the limit and on the fringes and so on. Margin is related, conversely, to space and freedom, in terms of scope, franchise and self-determination; in the sense of being unlimited, unconditional and so on. Therefore, to be marginalized is to be limited in scope, space, freedom of operation and the right to self-determination. In the lived experience, marginalization often involves exclusion, discrimination as well as rejection, omission and isolation.

Sexism, as used in this report, is "discrimination or oppression based on gender". On the other hand, racism refers to "any action or attitude, conscious or unconscious, that subordinates an individual or group based on skin colour or race. This subordination can be enacted individually or institutionally" Subordination, in turn, consists in "being placed in or
occupying a lower class, rank or position". In this report , the paradigm, marginalization serves to express the experience of subordination in the
lives of women and Africans. Thus, as entailed in the trans-Atlantic slave trade, colonialism and the apartheid policy in Africa, racism has been a
subordinating experience for Africans in relation to Europe and other apart. Since these historical realities have officially ended, there is a tendency to underestimate their long lasting effects.

Slavery and the apartheid policy which have led to the internalization of racism in all peoples, whether as members of a dominant race or as members of a subordinated race. As such, racism is a worldwide phenomenon, embedded in the human psyche and in the total personality. That is to say, no one is
free from the effects of racism, irrespective of their place of origin. Therefore, racism is a sickness, which has infected all. Since racism is so deeply entrenched, it is literally so close to the skin that it is hard to
see. Thus, contrary to impressions that racism is now a thing of the past in many Countries, for instance, racism has continued to manifest. The only difference is that it has become more subtle than ever in the many and varied experiences of many people with darker skin in their daily contacts with white people.

Moreover, one often gets the impression that one is not free to discuss it or to use the word racism. The myth about racism is that the word applies only to extremist hate groups and "an insignificant section of the population" This view is, comfortably, held by people who deny racism, or who through their privileged social positions are shielded from suffering
the stringent effects of past and current racism. Perhaps, they have never tried to find an apartment in a racist society. Yet, the experience of many people with a darker skin who continue to suffer the marginalizing effects of racism is that racism is alive, active and pervasive. Especially, In Austria where the law does not forbids open discrimination or where there is no (pack)law against discrimination, racism goes not underground and becomes more subtle. Since people are not afraid to be accused and
prosecuted, racist attitudes and behaviors become more covert and intangible, though no less damaging.

Too often, in Austria courts and police procession, the experiences of people with darker skin (Africans) are denied, discounted and trivialized, leading to a sense of frustration and powerlessness. Consequently, :The
notion by some whites that . whites, because of their skin colour and 'culture', are superior to other peoples, and on that basis, should also be able to exercise power and control over them, is a colonial inheritance. It has been passed implicitly from generation to generation. Feelings of superiority are included so naturally in the socialization of some whites, in their upbringing, their education, the media, politics - in short, in the entire organization and functioning of society- that many whites do not recognize the racism in their attitudes and behaviour toward blacks.
Everyday racism refers not only to the prejudice and discriminatory treatment actually experienced [in ordinary encounters with some Whites on a daily basis], but also to the stress caused by the threat of racism. the fear of being hurt suddenly and unexpectedly".

From our Organisation observation, The marginalizing experiences range from exclusion from activities involving use of voice, prejudicially termed "accent", to difficulty finding apartments,. Some of the experiences include being belittled, being restricted to service type jobs rather than
intellectually and socially stimulating ones; and in relation to education,
low expectations from and discouragement from pursuing higher educational
credentials. Those who are assertive risk being punished with low grades.

[B]eing both women and black, they meet with different forms of sexism than do white women, or the same kinds but to a greater extent. Since they are
not only black but, also women, they encounter different forms of racism than do black men. And in their relationships with white men, the racism
they are confronted with can be closely tied with sexism.

Thus, just as our point of contact with the reality of marginalization is through experiences of racism, so also, my entry point into discussions of racism is through everyday racism. "Everyday racism is . racism from the point of view of those who experience it" It "refers not only to the prejudice and discriminatory treatment actually experienced (in ordinary encounters with Whites on a daily basis), but also to the stress caused by the threat of racism. the fear of being hurt suddenly and unexpectedly" consciously or unconsciously, to make life so uncomfortable, so frustrated as to want to leave and go away from the Country.

NB: If you need the complete report please write to

The anti-racism and marginalization officer
AHDA-Association for human Rights and Democracy in Africa
Dietrichsteingasse 5/10
1090 Vienna Austria
email: ahda@chello.at

MERRY CHRISTMAS & HAPPY NEW YEAR 2002

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03 This happened in Haifa
von: Gush Shalom <adam@gush-shalom.org>
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GUSH SHALOM - pob 3322, Tel-Aviv 61033 - http://www.gush-shalom.org/

Could it be that Sharon is becoming nervous?

------- Forwarded message follows -------

From: Irit Katriel <iritka@internet-zahav.net.il >

A peaceful vigil was held today in Haifa in front of the home of the Patriarch, to which Sharon was to pay a visit.

Shortly before Sharon's arrival, the police moved in and dispersed the vigil with a lot of force. Two were arrested. The first was Yoav Bar, who was beaten on the way to the police car. The second was attourney Aiman Ouda (a Haifa council member) who approached
the policemen and asked why Yoav was being arrested. He was kicked and shoved into the police car as well. Ouda was released a few hours later, and Yoav is being held overnight, denied the possibility
of medical attention after being beaten in the head and ribs. Both are accused of "assaulting policemen".

A video taken by a photographer of I'lam media center shows the dispersal of the vigil, the minutes leading to it, and Yoav's arrest.
When viewed in slow motion, it is very clear:

Yoav is among the crowd, his back to the policemen. One of them steps towards Yoav, lightly rests his hand on his back for a few seconds, then raises his other arm, grabs Yoav by the collar of his jacket and pulls him backwards - fishing him out of the crowd.
That is the first time you can see Yoav's face. Several more policemen join in and they all beat him until he is on the ground. They drag him to the police car while continuing to beat him, and he can be heard yelling "leave me alone, leave me alone".

The video will be shown tomorrow at the "shalom" (lower) court where he will be brought for the extension of his arrest, 8:00 AM (unless the police will prefer to save itself the embarassment and will refrain from requesting an extension, in which case it will be shown elsewhere. We will work on putting it online).

For once, they claim they were assaulted and it's not "our word against the good boys' word". We have evidence to their lies.
Come to the court if you can. Today it's Yoav, tomorrow it's you.

As for the rest of the video, you see policemen telling the organizers of the vigil that it is "an illegal demonstration" (which is a lie - everyone is clearly on the sidewalk, doing nothing more than holding
signs and chanting slogans). One policeman says to the others "bring a police car". Jaffer Farah, director of Mossawa, asks him "what do you need a police car for? Are you trying to heat things up?" Aiman
Ouda says something that can't be heard, and the policeman says "yes, I am going to make illegal arrests". He then orders the other cops to stand in a line and start pushing the demonstrators. They do so, with quite a lot of force. While they do that, Yoav is snatched out as described above. It is very clear from the video that NOTHING provoked the dispersal of the vigil, except for their wish to spare Sharon the sight of a protest against him.

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04 Zum Beitrag von el awadalla (Nr.6 im MUND vom 28.12.)
von: Günther Ahmed Rusznak <rusznak@religionsfreiheit.at>
(Sprecher der amtlich zerstörten Moschee "Mescid Ül-Aksa"in Traun)
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»Big Mama und das radikale Element«

Jetzt sind wir doch noch (schriftlich) zusammen gekommen. Drei Tage vor der Schließung der Trauner Moschee (siehe Artikel: TRAUN - Moscheestreit ­ Was
der Politik gelungen ist und was nicht.) und nach fast vierjährigem Ringen um einen Platz für die freie Glaubensausübung, erbarmt sich *el awadalla*
über das radikale Element (Definition Dr. Peter Schlögl, **SPÖ**- Bürgermeister von Traun) Günther Ahmed Rusznak, nämlich über mich. Nahezu mütterlich warnt sie vor verhängnisvollen Kontakten mit Peter Zöhrer, seines Zeichens Präsident von ICRF, und zu den Scientologen.
Wie halt Mütter, eben Big Mamas so nun einmal sind, fallen ihr da Sachen ein, welche mich erschaudern lassen müssten, würde ich die Leute nicht wirklich gut kennen. Vier Jahre lang gut kennen. Während Mama, also el awadalla, sich vier Jahre lang nicht zum Trauner Moscheenstreit geäußert hat, war es vor allem Peter Zöhrer, welcher in absolut uneigennütziger Weise, eine Stütze in diesem ungleichen Kampf war.
Ich/Wir haben diesen Kampf verloren. Muslimische Männer, Frauen, Jugendliche und Kinder sind die Leidtragenden. In den Zeitungen und im
Fernsehen wurde ausgiebigst davon berichtet. Nur el awadallah hat dazu geschwiegen. Mit ihr eine ganze Menge Leute. "Angebettelt" um Hilfe habe ich unzählige Menschen und Institutionen, zu deren Dunstkreis auch el awadalla zu zählen ist. Schweigen war keine gute Antwort. Den Ausländerfeind schlechthin, den Religionsfeind, nämlich die ***FPÖ*** galt es zu bekämpfen. Denn durch ihre Agitation in Traun, wurde die unselige Zerstörung erst möglich. Doch..........Schweigen.
Da hat sich nicht nur el awadalla schuldig gemacht, nein auch unzählige andere, welche normalerweise für Toleranz und Akzeptanz eintreten. Irgend etwas hat sie gestört, irgend etwas hat nicht in's Konzept gepasst.
Aber da war dann doch einer, der hat nicht erst lange gefragt, der hat gehandelt. Peter Zöhrer. Inzwischen sind wir Freunde geworden und ich habe es noch an keinem Tag bereut.
Getreu dem Koranwort: "Mir meinen Glauben, euch euren Glauben!" Das ist gelebte Toleranz und Friedfertigkeit zwischen den Religionen. Helfen,
fragen nach dem Glauben, akzeptieren. So war das, so ist das.
Liebe Big Mama! Liebe el awadalla!
Vier Jahre Schweigen sind zuviel. Da lässt sich auch mit fiesen Belehrungen und Ratschlägen nun nichts mehr kitten. Belassen wir es beim neuerlichen,
gegenseitigen Schweigen. Der letzte Satz in deinem Artikel lässt mich aber doch noch hoffen: "Die Glaubensfreiheit und Religionsausübung aller
Religionsgemeinschaften hat in gleicher Weise gewährleistet zu sein, nicht nur auf dem Papier, sondern auch in der Praxis."
Hoffen aus dem einen Grund: Ich trete tatsächlich ** auch mit Taten **, für meine geschriebenen Worte ein. Könnte ja sein........?
Und noch etwas interessiert mich, aber bitte nicht antworten:
Bei den Veranstaltungen, welche Du besuchst, wird da eventuell Werbematerial der **FPÖ** verteilt? Nein! Na siehst Du. Auch die Scientologen verteilen auf ihren Veranstaltungen eben nur *ihr* Werbematerial. Was soll daran schlecht sein?
Übrigens, hättest Du mich auf dieser Friedenveranstaltung der Scientologen angesprochen, vielleicht hätte ich dann doch noch Muttergefühle für dich entwickelt.

Günther Ahmed Rusznak
Traun, 28. Dez. 2001
Zur Veröffentlichung freigegeben.

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-top-

Redaktionsschluss: 28. Dezember 2001, 22:00 Uhr
Diese Ausgabe hat Edgar Ernstbrunner <hx65@dial.pipex.com>
zusammengestellt


Fehler moege frau/man mir nachsehen!