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On 10 December 2012 Justice for Iran will launch the first-ever comprehensive report on sexual violence and torture in Iranian prisons. Crimes & Impunity will be launched on-line at http://justiceforiran.org/crime-and-impunity/
The report will mark International Anti-Corruption Day and Human Rights Day on 9 and 10 December. The first of three reports, Crimes & Impunity is based on historical, empirical and anecdotal facts regarding crimes committed by Iranian prison authorities during the first decade after the establishment of the Islamic Republic in Iran. “With the launch of this report, we hope to not only end the cycle of violence and silence in Iran, but also highlight the fact that if in accordance with statements of Iranian authorities torture does not exist in Iranian prisons, then they are responsible to stand by their word and bring to justice those official elements who have committed and continue to commit such illegal and criminal acts,” said Shadi Sadr, the co-founder and Executive Director of Justice for Iran.
Crimes & Impunity covers details of mistreatment of women prisoners by Iranian prison authorities and highlights the impact of such acts on the young prisoners and their children who were subjected to or witnessed sexual violence. The report’s pioneering work documents the manner in which Iranian security officials systematically raped hundreds of
This weighty report based on testimonials of victims, survivors, witnesses and experts, examines the extent to which women prisoners are systematically subjected to sexual violence as a gender-specific means of silencing young Iranian girls and women dissidents.
The report will mark International Anti-Corruption Day and Human Rights Day on 9 and 10 December. The first of three reports, Crimes & Impunity is based on historical, empirical and anecdotal facts regarding crimes committed by Iranian prison authorities during the first decade after the establishment of the Islamic Republic in Iran. “With the launch of this report, we hope to not only end the cycle of violence and silence in Iran, but also highlight the fact that if in accordance with statements of Iranian authorities torture does not exist in Iranian prisons, then they are responsible to stand by their word and bring to justice those official elements who have committed and continue to commit such illegal and criminal acts,” said Shadi Sadr, the co-founder and Executive Director of Justice for Iran.
Crimes & Impunity covers details of mistreatment of women prisoners by Iranian prison authorities and highlights the impact of such acts on the young prisoners and their children who were subjected to or witnessed sexual violence. The report’s pioneering work documents the manner in which Iranian security officials systematically raped hundreds of
This weighty report based on testimonials of victims, survivors, witnesses and experts,
examines the extent to which women prisoners are systematically subjected to sexual
violence as a gender-specific means of silencing young Iranian girls and women dissidents.Justice for Iran
young virgins as a rite of passage to qualify them for execution in accordance with their interpretation of Sharia laws, or forced prisoners into marriage as a barter for life. In light of this pioneering work JFI calls upon the United Nations, international organisations and EU member states to support its proposal for the appointment of a special or joint envoy to investigate the matter of sexual torture in Iranian prisons.
The second and third parts of the report will be published in due course. To find out more about this groundbreaking report and to arrange interviews please contact: JFI Executive team: Shadi Sadr for interviews in English, Shadi Amin for interviews in Farsi and German Witnesses:
Monireh Baradaran for interviews in Farsi and German, and Sorayya Zangbari for interviews in Farsi and Swedish All requests for interviews should be forwarded to: Justice for Iran by email: info@justiceforiran.org or phone: +44 (0)2034411499 or +44 (0)7707049084.
About Justice For Iran (JFI)
'Justice for Iran' was established in July 2010 with the aim of addressing and eradicating the practice of impunity prevalent among Iranian state officials and their use of systematic sexual abuse of women as a method of torture in order to extract confession.
JFI uses methods such as documentation of human rights violations, collection of information, and research about authority figures who play a role in serious and widespread violations of human rights in Iran; as well as use of judicial, political and international mechanisms in place, to execute justice, remove impunity and bring about accountability to the actors and agents of human rights violations in the Islamic Republic of Iran.
Collection Of Shadi Books In Urduielts Documents
Abu Al-Qasim Al-Shabi did not succeed in publishing his poem 'Songs of Life' while he was alive, and he only succeeded in publishing his book 'The Poetic Imagination of the Arabs', because of which he was subjected to various types of criticism and attack, so he struggled to print his poem, but the mania passed away and the diwan did not appear Only the year 1955.
The collection was not complete, it was re-published in 1966, and the editions continued to add new poems discovered here and there every time until the complete works were published in 1994, and we calculated that the matter of compiling the texts had ended and the matter was settled in the manuscript Shabbi heritage, before the Shabi Association came out to us. Cultural and Social Development 'late last year, with an important volume of 250 pages under the title' Shadows of the Palm ... Poetic and Prose Texts and Messages published for the first time '. It was presented to and verified by Dr. Ali Al-Shabi.
Original documents
In his introduction to the book, Dr. Ali Al-Shabi, the investigator, says, “In November 2019, my friend, Mr. Jalal Al-Shabi, the great son of our poet, Abu Al-Qasim Al-Shabi, gave me a special review of his father’s documents, full of innovations that were published from them and what had not been published, so I studied them and carefully studied them, so I collected what was not published Of his literature, poetry, artistic prose, and letters from him and to him. '
The investigator states that he found it difficult to achieve them, and nearly 90 years have passed since those texts written by al-Shabi in pencil.
The investigative researcher considers that “these texts are a real addition in which the scholars of Shabbi find their students.
The truth is that the Tunisian scene, with its official and civil society institutions, has been seeking for years to excavate the hidden and forgotten ammunition of the founders of the modernity of Tunisian culture, especially the writers and thinkers of the 1930s.
The House of Wisdom Foundation had previously released an anonymous manuscript by the Tunisian author Taher Haddad, 'Stagnation and Renewal in Their Power'. However, Chebbi was not a poet 'locally or regionally,' as the investigator says, 'but an international poet who is unique in his art, speaks to a person whoever he is, at any time and at what Therefore, the book came under the name of 'Abu al-Qasim al-Shabi, the poet of humanity.'
Why chose 'Palms Shades' as a title?
The investigator proves that he chose this address for several reasons, most notably the Chebbi house:
I went to the sad river, and above it fell in the sadness of the shadows of palm trees
He also recalls that the shadows of the palms were the smuggler of al-Shabi, the son of the southern desert city of Tozeur, and he often rushed to the shadows of the palms in the oases, cut off from people and the small world to unleash his broad human ideas and imagination, so that his friend, the poet Mustafa Kharif - as confirmed by the Tunisian academic Ali Chebbi, scion of the Chebbi family - He wrote to him a letter dated February 14, 1931, in which he said, 'How can I speak to my friend Aba Al-Qasim, the calm and calm, under the rustle of dreamy leaves and on the banks of the springs poured on the sand, pure as purity, carefree as childhood.'
The investigator cites other examples of al-Shabbi's attachment to palm trees and its shades, from the letters of writers of his time and critics, from Muhammad al-Halawi to Muhammad al-Bishrush, and from his poetry and prose.
The investigator ends his presentation by describing Chebbi as the poet of humanity and the greatest poet Tunisia has known in its history since the Islamic conquest.
The book 'Shades of Palms'
The book is divided into sections, the first of which is under the title 'The New in the Literature of Chebbi', and it contains his poems that have not been published before, which are many poems, and another section for prose of articles and thoughts on style and the concept of poetry and texts in the eulogy of his friends, and a section for the letters and letters sent to him. .
The book ends with appendices, which are documents between his relatives' lamentations or the congratulations that he received on the occasion of his wedding, and pictures of him and his family.
The investigator counts the equivalent of 22 texts between prose and artistic prose, and 25 poetic texts distributed between patriotism, wisdom, nature, spinning, elegy, mystical and romantic desires, and 28 messages.
The poetic texts vary in length, the lowest is one verse and the longest is 24 verses, with a variety of purposes and topics as we have indicated.
And because al-Shabbi did not date his texts, the investigator made an effort to identify the periods of writing texts, the periods before the loss of his father, that is, before 1929, “when the poet was blessed with the comfort of his father’s life and the happiness of mind”, and after that the interval in which his father died and became aggravated by it Hypertrophic heart disease, which is a period of pessimism, sadness and the search for salvation. The investigator says, 'He no longer thinks about Sufi salvation, that of virtual death or real death.'
He says in a poem published for the first time in this book:
'I am a tight-knit lyre that is sorrowfully singing
In a frenzy, nerves are almost burned in its fire and become wasted
The soul revolted like a violent wind as he cast his lament over the graves
Hell's flame, I want to be tempted with songs, morning and evening.
In his study of the newly discovered poems, Dr. Ali Al-Shabi confirms that Al-Shabbi was influenced by the Sufi doctrine in thought, language and artistic image, especially in his conception of the concept of love, soul and the story of solutions to the body of hatred, so it seems - according to the investigator's opinion - that al-Shabbi is influenced by al-Sahroudi, Ibn Arabi and Jalal al-Din al-Rumi. The Khmer flirtation, which they adopted for divine love, by drawing on him in his human spin.
Concerning descent and ascension, this principle is essentially linked to Sufi salvation, that is, to virtual death or real death, and he is exemplified for that by what he found of new poems that support what emerged from that influence in the volume of 'Songs of Life'.
Chebbi says in his newly discovered poem 'O Heart':
“Heart, on the horizon is the beauty of visions and the magic of being
Collection Of Shadi Books In Urduielts Documentation
In the vastness of the sky, dreams tremble, drunk with their extended charm
The luxury of birds, light, enchanted melodies and the fragrance of roses
On the ground, sadness, pain and death creep beside Lahoud. '
As for his patriotic poems, al-Shabbi, as we used to him in “Songs of Life”, remained indignant at his inactive people, provoking him and criticizing him. In his poem discovered in this book, he says, “Oh, his mother, bury time in her heart.”
'I stood in the narcotic people by phone in the gloomy darkness of the night
They went to the world of struggle, for it is the hope of life and the place of gods
I searched for the flame of life, but I found around me only to restore the faded ashes
So I shook off my hands and my joy, and buried my hopes for nothing
And she chanted in a frustrated, frustrated, intermittent voice, like a symptom of a child
O nation of time buried its heart and walked with what it carried to its heels
And his indignation increases at his lethargic people and content with the colonialists and dishonor. '
And he shouted at them in another poem entitled 'Banu Omi':
Die, for neither are you my mother's children, nor am I among you
You are nothing but frail that will be swept away by blood
You are a ghadir, a thousand humiliation for ages
He learned the deaf silence from caves and rocks. '
Chebbi's artistic view and his concept of literature
In his newly discovered texts, al-Shabbi stops at many artistic matters, perhaps the most prominent of which is the issue of style. In an discovered passage entitled “Style,” al-Shabbi separates language from style, saying, “Language is placed in front of every grudge and class, but art in style can only be gained by the most extraordinary.”
And the language - according to his opinion - “lies in front of everyone, but not all people are able to bring life into it, even as if his meanings were not created for them except those words.” This reminds us of Al-Jahiz’s phrase, “meanings lie on the road.”
The poet’s awareness of the issue of style at that time is a reaction to the revival group, poetic opposition literature, grammarians and the literature of scholars who raise linguistic ability to the level of the basic pillar of creativity, while Shabbi always talks about something else, which is the imagination that creates the style and uses that language to say new and original ideas .
Thus Al-Shabi denies language its sanctity in order to elevate the status of style, self-creation and thinking. Language, as he says, is “images of the universe, in which there is death and life in nature. In language, words that a person watches shine in the folds of himself and flash the flash of flickering stars, and with words one feels that they are enriching It is as if it is a violin to hear its music responding in the depths of itself, and it contains soft words, some coarse, some wilted, another fresh and fresh, and other bright, and others wrapped in like fog, and the genius in his style knows how to separate his words from his meanings, that is the live style, And that is art in style. '
Al-Shabi dedicates a beautiful and deep text to the concept of poetry, linking it to life, for his poetry “expands when life expands, and contracts from what it contracts, and what life does not hold? Unless it is something that faces obsession and creates crazy dreams, because life is too old to go down to what the hitters degenerate into. In the field of imagination, 'and prolonged theorizing on the transcendence of poetry and the advancement of life itself through its different perception of it.
Chebbi’s philosophy appears in other texts in which he presents his concept of love and life. The book also included al-Shabbi’s views in his critics, and in one of his discovered texts providing a response to his opinion of Hussain al-Jaziri, owner of al-Nadim newspaper, and al-Shabi used to publish in another newspaper, “The Literary World,” so he poured out his anger. Ali Al-Jaziri:
A friend of mine told me what the author of Al-Nadim’s paper wrote about me and my poem “O death” which I lamented my father, Munim Al-Mabroor. Indeed people write in ignorance and idiocy, then they publish what they write to people with bravado, without any qualities or their hardening themselves. Ashamed of humans. '
And he thinks that the reason for not responding to him falls under the door of elevation, and he says in a sharp tone: “This crook wrote about me a lot, and my soul did not push me to go along with him, knowing that I defiled my pen by competing with it, and if I knew that one would count with such a group of people to throw at it a bone that works by chewing it About his barking. '
Al-Jaziri had accused al-Shabi in his poem “The Unknown Prophet” of being stolen from the “Prophet” by Khalil Gibran. Al-Shabi answered him and revealed his ignorance and that he criticized hearing and not reading, and that all he had in the matter was that he heard a prophet here and a prophet there and established his ruling for theft.
Then he wonders, 'And whoever has this amount of ignorance, how can he justify himself to speak to people and criticize poets?'
Messages to and from Chebbi
The section of messages exchanged between him and a number of Tunisian and Arab intellectuals and creators represents a rich material to know his life and learn about his art and his vision of life and literature, and directed it to each of the writers Mustafa Kharif, Ahmed Zaki Abu Shadi, Hassan Hosni Abdel Wahab, Shazly Ata Allah, Abdel Khaleq Al Bishroush, Saleh bin Ali bin Ahmed Al Alawi From Singapore, where he talked about his literature and his relationship with the Tunisian and Eastern newspapers, intellectuals, and Tahar Haddad's book 'Our Woman in Sharia and Society' and the objections he encountered.
The responses also reflect the private lives of his comrades and talk about the reality of Arab writers and their news, such as the letter of Mustafa Kharif, who told him about the arrest of Abbas Mahmoud Al-Akkad for publishing in 'The New Supporter' harsh articles and accused of defaming the king of Egypt, or his letter dated April 12, 1931 informing him of the death of Gibran Khalil Jibran says:
If you read Al-Zaman newspaper, the issue before the past, there is no doubt that you came across the painful earlier news that it contained. Yes, it carried to its readers the news of the death of that great Arab guru: Gibran! Yes, I carried Al-Ahram telegrams from New York to the Arab world. His death reverberates in the East and West, to cast serenity and reverence in the heart of humanity that Gibran served, and to make the artist's beautiful features in black mark the loss of Gibran her righteous son.
The poet Mustafa Kharif tells him about the Literary Club’s decision to hold a memorial to the late Gibran, and he was assigned to correspond with the writers to receive their memorial service, and he asks Shabbi to pay tribute to him and to present a research paper on his literature.
The correspondence between him and the poet Mustafa Kharif also reveals his relationship and the beginning of dealing with 'Apollo' magazine, as Mustafa Kharif urged him to correspond with it, considering it the appropriate platform to raise the curtain on his genius and genius.
As for Saleh bin Ali’s message, I mentioned how al-Shabi used to collect money through subscriptions to print his collection of 'Songs of Life', and the sender says, 'Without you fold this: 15 francs are the value of a subscription to your collection of Songs of Life, and I hope you will send it to me when it is fully printed.'
Ahmed Zaki Abu Shadi’s letters reflect the amount of love and appreciation with which al-Shabbi received in the Apollo literary group, how al-Shabbi became their confidence and was assigned to collect studies of North African poets to publish them in the magazine, and how Abu Shadi was fighting the attacks on the magazine and his great sacrifices for its continuation despite enemies in the cultural arena. In another letter, Abu Shadi returns a sum of money to the young man who wanted him to subscribe to the magazine, saying:
'The mail pleased me with your generous writings and with it your two wonderful poems and the sum of 40 francs. Please allow me to return this amount to you, because Apollo sends you a gift.'
Abu Shadi said praising Chebbi’s poetry, “I welcome your poetry, which I find at a level that differs from the level of Tunisian, Algerian and Marrakech poetry that I have read to others. I would also like that your critical studies of poetry and poets with a review of modern French poetry from time to time will not be forbidden by Apollo, and I hope you consider Apollo your sincere journal. Masterpieces of Arabic poetry in every Arab kingdom.
Abu Shadi offers to Shabi publish his collection of 'Songs of Life' in Cairo, and offers himself to present a study with his own pen, if he agrees.
It was suggested to him to allocate a committee to follow up the publication of his book, consisting of the poet Hassan Kamel al-Sayrafi, the critic writer Muhammad Abd al-Ghaffour and Ahmed Zaki Abu Shady, editor of Apollo, and that the Egyptian Nahda and Crescent Library distribute the book throughout the entire Republic of Egypt.
The emergence of this book is considered a Tunisian and Arab cultural event that would support research in the literature of Chebbi and his contemporaries, and thus it would seal a unique decade in Arabic literature, and hopefully this would include another writer from the Surah group, the pioneering writer Muhammad al-Araibi, who is one of the leaders of the 'group under The fence 'is the foundation for the modernity of Tunisian culture, with which Chebbi used to cross with his friends Al-Bishroush and Mustafa Khareef, without actually belonging to it.'