Tuesday, May 31, 2016

Nato Leaders Urged To Boost Collective Defence To Dissuade Russia

To read the entire text, kindly click on the link below:


30 May 2016 - NATO leaders urged to boost collective defense to dissuade Russia

Tirana, May 30, 2016 – Lawmakers called Monday on NATO leaders to boost the Alliance’s collective defences to confront an increasingly assertive Russia and ensure that any aggression is met with a rapid response and reassure those allies that feel under threat.

In a declaration at the NATO Parliamentary Assembly’s Spring Session, co-presented by Nicole Ameline (France) and Ojars Eriks Kalnins (Latvia) the lawmakers urged the leaders to develop a comprehensive strategy at their summit in Warsaw in July to boost stability in the broader neighbourhood with partners like the United Nations, European Union and regional actors.

Defence budgets too need to be boosted, the parliamentarians agreed at the session in Tirana, Albania, with only five of the 28 member states currently meeting the target spending of two percent of Gross Domestic Product.
“We need a strategy to ensure that Russia’s renewed aggressiveness comes at a price and that further aggression is deterred. In Warsaw, we must reaffirm that deterrence – conventional and nuclear – and collective defence remains NATO’s first and essential mission,” said NATO PA chairman US Congressman Michael Turner.

The declaration, adopted unanimously, urges heads of state and government to assert that a threat to any ally will be met with the Alliance’s combined might, reassuring those on NATO’s eastern and southern flanks. Partnerships with Sweden and Finland should be strengthened to boost security in the Baltic Sea region, where the Russian military has been increasingly active.

Riksdagsledamöter deltar i Nato-möte i Tirana

För att läsa texten på Riksdagens hemsida, klicka vänligen på länken:


Riksdagsledamöter deltar i Nato-möte i Tirana

Publicerad: 26 maj 2016

Douglas Murrary, Gatestone Institute: Storbritannien? Moderate? Hvordan er det nu lige?

För att läsa hela texten, klicka vänligen på länken:


Storbritannien? Moderate? Hvordan er det nu lige?

Migrationsverket: "Det är jätteallvarligt"

Kalla fakta: Övergrepp mot kvinnor på asylboenden

För att se programmet på TV4 Play, klicka vänligen på länken:


Burak Bekdil, Gatestone Institute: Qatar: The World's Wealthiest Family-Run Gas Station


Qatar: The World's Wealthiest Family-Run Gas Station

From the article:

The proud Gulf state of Qatar boasts human habitation dating back to 50,000 years ago. It may not be the only country across the world with such an impressive historical habitation story. But what makes it unique is its skillfully planned preservation tradition, particularly its persistent touch on medieval, not ancient, history.

Qatar is the world's wealthiest country, or more of a family-run gas station. It boasts abiding by various aspects of the sharia (Islamic religious law), which, according to its constitution, it considers the main source of its legislation. In Qatar, flogging and stoning are legal forms of punishment. Apostasy (leaving Islam) is a crime punishable by the death penalty.

The Qataris, not knowing that their grandchildren would one day be the best strategic allies of their Ottoman colonialists' grandchildren, fought the Ottomans to gain their independence in 1915, ending the 44-year-long Ottoman rule in the peninsula. Independence came at last, and lasted for about a year -- until 1916, when Qatar became a British protectorate, retaining that status until 1971.


"Modern day slavery" is the way many people describe Qatar's treatment of expatriate laborers on World Cup sites. "The fact that thousands must die to build 12 fine stadiums for us has nothing to do with football," said William Kvist of the Danish national team. Some 1,200 workers have already died and, according to warnings, up to 4,000 could perish before World Cup begins.

Emile Tyan (d. 1977), Islamic Law Scholar, on Islam’s Eternal Jihad to Impose a Caliphate

To read the entire item at learned scholar Dr. Andrew Bostom`s blog, kindly click on the link
Emile Tyan (d. 1977), Islamic Law Scholar Par Excellence, on Islam’s Eternal Jihad to Impose a Caliphate

January 9th, 2014 by Andrew Bostom |

Emile Tyan (1901-1977) studied law at St. Joseph University in Beirut, and received a doctorate in 1926 from the Faculty of Law at Lyon for a treatise on Islamic law. He became a professor of law in Beirut, and a politician, serving as a Lebanese minister of justice. Tyan was a major scholar of the Caliphate system noted, for his monumental works Le califat en regime sultanien (1956), and Sultanat et califat (1956). He also wrote a pellucid, remarkably compendious and unapologetic analysis of jihad for the venerable Encyclopaedia of Islam.

Hugh Fitzgerald, Frontpage Magazine: Switzerland: What`s in a Handshake?

To read the entire item by learned expert on Islam Hugh Fitzgerald, kindly click on the link below:



The Swiss' bold stance against Muslim cultural aggression.

From the article:

Sometimes it’s the little things that are most telling. In Switzerland it has long been customary for students to shake the hands of their teachers at the beginning and end of the school day. It’s a sign of solidarity and mutual respect between teacher and pupil, one that is thought to encourage the right classroom atmosphere. Justice Minister Simonetta Sommaruga recently felt compelled to further explain that shaking hands was part of Swiss culture and daily life.
And the reason she felt compelled to speak out about the handshake is that two Muslim brothers, aged 14 and 15, who have lived in Switzerland for several years (and thus are familiar with its mores), in the town of Therwil, near Basel, refused to shake the hands of their teacher, a woman, because, they claimed, this would violate Muslim teachings that contact with the opposite sex is allowed only with family members. At first the school authorities decided to avoid trouble, and initially granted the boys an exemption from having to shake the hand of any female teacher. But an uproar followed, as Mayor Reto Wolf explained to the BBC: “the community was unhappy with the decision taken by the school. In our culture and in our way of communication a handshake is normal and sends out respect for the other person, and this has to be brought [home] to the children in school.”
Therwil’s Educational Department reversed the school’s decision, explaining in a statement on May 25 that the school’s exemption was lifted because “the public interest with respect to equality between men and women and the integration of foreigners significantly outweighs the freedom of religion.” It added that a teacher has the right to demand a handshake. Furthermore, if the students refused to shake hands again “the sanctions called for by law will be applied,” which included a possible fine of up to 5,000 dollars.
This uproar in Switzerland, where many people were enraged at the original exemption granted to the Muslim boys, did not end after that exemption was itself overturned by the local Educational Department. 

SVT Nyheter - 2016-05-31, 06.00

För att se sändningen, klicka vänligen på länken:


David Wood: Women in Islam (Women in the Quran and Hadith)

According to the Qur'an, Muslim men can beat their wives into submission (4:34) and rape their female captives (4:24). Muhammad taught his followers that the testimony of women is unreliable because women are stupid and immoral (Qur'an 2:282, Sahih al-Bukhari 2658, Sahih Muslim 142). Muhammad's wife Aisha even said that Muslim women are treated worse than non-Muslim women (Sahih al-Bukhari 5825).
For the sources quoted and cited in this video, kindly visit the following link:

Double agent

In the field of counterintelligence, a double agent (also double secret agent) is an employee of a secret intelligence service, whose primary purpose is to spy on a different target organization, but who, in fact, is a member of the target organization.[1]
Double agentry may be practiced by spies of the target organization who infiltrate the controlling organization, or may result from the turning (switching sides) of previously loyal agents of the controlling organization by the target. The threat of execution is the most common method of turning a captured agent (working for an intelligence service) into a double agent (working for a foreign intelligence service) or a double agent into a re-doubled agent. It is unlike a defector, who is not considered an agent as agents are in place to function for an intelligence service and defectors are not, but some consider that defectors in place are agents until they have defected.
Double agents are often used to transmit disinformation or to identify other agents as part of counter-espionageoperations. They are often very trusted by the controlling organization since the target organization will give them true, but useless or even counterproductive, information to pass along.

Monday, May 30, 2016

Harassment - legal definition


(either harris-meant or huh-rass-meant) n. the act of systematic and/or continuedunwanted and annoying actions of one party or a group, including threats and demands.The purposes may vary, including racial prejudice, personal malice, an attempt to forcesomeone to quit a job or grant sexual favors, apply illegal pressure to collect a bill, ormerely gain sadistic pleasure from making someone fearful or anxious. Such activitiesmay be the basis for a lawsuit if due to discrimination based on race or sex, a violation onthe statutory limitations on collection agencies, involve revenge by an ex-spouse, or beshown to be a form of blackmail ("I'll stop bothering you, if you'll go to bed with me"). Thevictim may file a petition for a "stay away" (restraining) order, intended to prevent contactby the offensive party. A systematic pattern of harassment by an employee againstanother worker may subject the employer to a lawsuit for failure to protect the worker.(See: harasssexual harassment)
Copyright © 1981-2005 by Gerald N. Hill and Kathleen T. Hill. All Right reserved.


1 the offence in England of using threatening or abusive or insulting words withinthe hearing or sight of a person likely to be harassed thereby: Public Order Act1986.
2 conduct which may require a person to be given legal protection in terms of theProtection from Harassment Act 1997. For these purposes harassment is notdefined but it includes causing the person alarm or distress. For the courts to actunder this legislation the harassment was caused by a course of conduct. This isdefined in the Act as conduct on more than one occasion. It need not be the sameconduct on each occasion. There are defences such as that the conduct wasreasonable in the circumstances. It is not open to plead as a defence that it was notintended by the alleged offender that alarm be caused. It is enough if his or herconduct would cause harassment, if a reasonable person, in possession of thesame information, would think that the course of conduct would have that effect.Similar rules apply in Scotland.
3 it is an offence in England to harass a person with demands for payment that arecalculated to subject him or his household to alarm, distress or humiliation, or topretend that criminal proceedings might be possible if payment is not made:Administration of Justice Act 1970.
4 harassment is not of itself a tort but the Protection from Harassment Act 1997,effectively creates a statutory tort and delict in Scotland.
5 sexual harassment of employees has become a rhetorical focus in employmentlaw- a way of unfairly dismissing or a way of creating circumstances such that the‘victim needs to resign and claim constructive dismissal. See UNFAIR DISMISSAL.
6 special powers exist where there is harrassment of a person in his or her home:Criminal Justice and Police Act 2001. The police have power to direct persons toleave the vicinity of residential premises, if their presence or behaviour there islikely to cause harassment, alarm or distress and failure to comply is itself anoffence.
7 collective harassment arises where there is a campaign of harassment by more than one person.
Collins Dictionary of Law © W.J. Stewart, 2006

Dr. Mordechai Nisan: At forstå dhimmitude

För att läsa hela recensionen av historikern och professorn Bat Yeors  bok Understanding Dhimmitude av mellanösternexperten Dr. Mordechai Nisan i dansk översättning från engelskan, klicka vänligen på länken:

At forstå dhimmitude 
Anmeldelse af Bat Ye'ors seneste bog
Dr. Mordechai Nisan underviste i Mellemøststudier ved Det Hebraiske Universitet i Jerusalem.

Oversættelse af: Understanding Dhimmitude
Kilde: FrontPageMag.com, 19. juli 2013
Udgivet på myIslam.dk: 10. august 2013

Bat Ye'ors bøger og artikler om islam og jihad, dhimmitude og sammenbruddet af orientalsk kristendom, samt Eurabien og den muslimsk-kristne anti-zionistiske alliance, udgør et værk af historiske proportioner og stor videnskabelig betydning. Over en periode på omkring 30 år skrev hun fem store værker, der med massiv dokumentation godtgjorde den historiske forfølgelse af jøder og kristne (dhimmier) under islamisk styre, samt det moderne arabiske projekt for islamiseringen af Europa og Vesten. 

Dr. Mordechai Nisan: Understanding Dhimmitude

Here a few words about Professor Mordechai Nisan at the Israel National News website:  


Dr. Mordechai Nisan, is a retired lecturer in Middle East Studies at the Hebrew University of Jerusalem. Among his books is The Conscience of Lebanon: A Political Biography of Etienne Sakr (Abu-Arz). His most recent book is Only Israel West of the River: The Jewish State and the Palestinian Question, available at Amazon.com

To read this item by in the leading American publication Frontpage Magazine, kindly click on this link:



Bat Ye’or's new book on the position of non-Muslims in Islamic societies.

Dr. Mordechai Nisan taught Middle East Studies at the Hebrew University of Jerusalem.


The books and articles by Bat Ye’or on Islam and jihad, dhimmitude and the collapse of Oriental Christianity, Eurabia and the Muslim-Christian anti-Zionist alliance, compose an oeuvre of historic proportions and scholarly significance. In a period of some thirty years she wrote five major works that substantiated with massive evidence the historic persecution of Jews and Christians (dhimmis) under Islamic rule and the contemporary Arab project for the Islamization of Europe and the West.

With her five major books in hand, and a growing reputation as a woman of courage and truth, with a call for justice for the defenseless dhimmi victims of Islam, Bat Ye’or lectured in a variety of forums in Europe, America, Canada, and Israel. She was consistently forthright  and precise, teaching and warning. The major themes that Bat Ye’or expresses and explains in her lectures can be summarized as follows:
  1. Islam in its religious doctrine and civilizational aspirations demands a superior status in replacing and superseding Judaism and Christianity, its ancient forerunners;
  1. Islam has from its origins constructed a “regime of dhimmitude [over the inferior and tolerated non-Muslims], the laws of dhimmitude…the mentality of dhimmitude” (p. 118) that has imposed insecurity and oppression on the native peoples of the Orient/Middle East;
  1. Islam succeeded to bring about a situation such that “the whole of Oriental Christendom was destroyed” (p. 40), a kind of "religious cleansing" rolling on to this very day;
  1. There is no validity to “the myth of a marvelous Muslim-Christian symbiosis” or a “Middle East Golden Age” (p. 161), not in the past nor to its present formulations and offshoots, like the Euro-Arab Dialogue and the Alliance of Civilizations, which are deceptive plots for Muslim conquest;
  1. The Islamic jihad mentality of conquest overwhelmed Eastern Christianity and now targets “the Christian West” (p. 83) – with the goal “to force us all to live in the shadow of dhimmitude in Europe” (p. 52).
  1.  In the face of Islamic jihad, “Israel represents the national liberation of a dhimmi people” (p.55), as the Jews have risen up in rebellion against the forces of Muslim repression and degradation to secure their political independence in their ancient homeland. 

Sharia Versus Freedom - Scholar Andrew Bostom unveils the legacy of Islamic totalitarianism

Dr. Jamie Glazov interviews scholar Dr. Andrew Bostom regarding his work The Legacy of Islamic Totalitarianism in the leading American publication Frontpage Magazine, a program at the David Horowitz Freedom CenterTo read the entire interview, kindly click on the link:



Scholar Andrew Bostom unveils the legacy of Islamic totalitarianism.


Frontpage Interview’s guest today is Andrew G. Bostom, the editor of the highly acclaimed The Legacy of Jihad: Islamic Holy War and the Fate of Non-Muslims and of The Legacy of Islamic Antisemitism: From Sacred Texts to Solemn History. He has published articles and commentary on Islam in the Washington TimesNational Review OnlineThe New York Post, The New York Daily News, Frontpagemag.com,American ThinkerPajamas MediaThe Daily CallerHuman Events, and other print and online publications. He is the author of the new book, Sharia versus Freedom: The Legacy of Islamic TotalitarianismVisit his blog at andrewbostom.org/blog/.

FP: Andrew G. Bostom, welcome to Frontpage Interview.
Congratulations on your new book, Sharia versus Freedom: The Legacy of Islamic Totalitarianism.
What inspired you to write this book about Sharia Law and how is it different from other books?
Bostom: Thanks Jamie! I became fascinated (if alarmed) by some excellent polling data reported in the Spring of 2007 resulting from a collaboration between the University of Maryland, and World Opinion Dynamics (and wrote about it here). The survey sample was quite extensive (encompassing some 4000 individuals) and comprised of face to face interviews in local languages of Muslims from Morocco, Egypt, Indonesia, and Pakistan. Data from two questions jumped out at me. The first asked about the strict implementation of Sharia law in Islamic countries. Sixty-five percent of Muslims were moderately or strongly in favor of this proposition. The second was about desire to establish/re-establish the Caliphate (i.e., a transnational Muslim superstate, consistent with the borders established by the jihad conquests across Asia, Africa, and Europe, from the 7th through 17th centuries). Again, 65% of the Muslim sample was supportive of this goal. I began to ask myself a series of questions. How has the idea of the Caliphate been actualized in the past? Why has it survived to this day? Why is the notion of a Caliphate so popular among Muslims, and what are implications of its popularity, for Muslims, and non-Muslims? These questions lead inevitably to Islam’s quintessence, and at the same time far reaching set of guidelines, the Sharia, or Islamic law.
Thus I began to research and write additional essays on many broad themes related to the Sharia,  which, when combined with other introductory materials written specifically for the book, including Andrew C. McCarthy’s elegant Foreword, eventually became Sharia Versus Freedom—The Legacy of Islamic Totalitarianism. But the final and perhaps most important inspiration proved to be a patient, careful reading of Whittaker Chambers’ autobiographical opus, Witness.  I discovered that much could be gleaned from Chambers’ witness-martyrdom in the struggle against Communism, sacrificing himself, as he put it, “a little in advance to try to win for you that infinitesimal slightly better chance,”  and applied to the modern threat of resurgent Islamic totalitarianism. As described in the book, Chambers’ own brief 1947 comparison of Communism and nascent Islam comported with more extensive, independent contemporary characterizations (i.e., made from 1920-2001) by Western scholars and intellectuals who similarly juxtaposed these ideological systems. I also elucidate in Sharia Versus Freedom Chambers’ understanding that faith in the Judeo-Christian God was conjoined to Biblical freedom. The antithetical conceptions of modern atheistic totalitarianism—epitomized by Communism—and equally liberty-crushing Islamic doctrines are compared. Specifically, with regard to Islam,  I discuss “hurriyya,” Arabic for “freedom as perfect slavery to Allah,” and how the God of Islam, the unrelenting autocrat, Allah, engendered, in Palgrave’s words, Islam’s “Pantheism of Force.”
Unlike other treatments of the Sharia, per se, the book moves well beyond a few illustrative “shocking” examples of these ancient Islamic doctrines applied in our era. Sharia Versus Freedom weaves together a very detailed, living tapestry which elaborates the unbowdlerized doctrinal elements of Sharia, while demonstrating the contemporary popularity of Sharia mandates (i.e., via copious polling data from representative Muslim population samples, as well as numerous examples from the legal codes of Muslim societies, and the mainstream Muslim jurists associations advising Muslims who reside in non-Muslim societies), and the consequences of its application across space and time, through the present. The book also elucidates how jihadism, as well as Jew- and a more general non-Muslim infidel-hatred, are intrinsic to the Sharia, while dissecting modern Sharia apologetics, which span the political spectrum. In a final section, the book offers concrete examples of strategies to combat Sharia encroachment, and  concludes with a discussion of what Whittaker Chambers’ apostasy from Communism—and the shared insights of contemporary apostates from Islam—can teach the West.

Raymond Ibrahim: Hvordan taqiyya ændrer islams regler for krig

För att läsa hela översättningen av amerikanske islamspecialisten Raymond Ibrahims artikel ur vilken IceViking citerat, klicka vänligen på länken nedan:

Hvordan taqiyya ændrer islams regler for krig
Overvindelse af jihad-terrorismen
Af Raymond Ibrahim
Middle East Quarterly
Winter 2010, Volume XVII, Number 1, pp. 3-13

Denne artikel kan ses som en omskrivning og udvidelse af: Islam, krig, og bedrag: En syntese

Oversættelse af: How Taqiyya Alters Islam's Rules of War
Kilde: Middle East Forum
Udgivet på myIslam.dk: 15. september 2012

Från översättningen:
Taqiyya præsenterer en række moralske dilemmaer. Enhver, der virkelig tror, at Gud retfærdiggør og, ved sin profets eksempel, tilmed opfordrer til bedrag, vil ikke få moralske skrupler over at lyve. Overvej tilfældet Ali Mohammad, bin Ladens første "træner" og langtids al-Qaeda-agent. Som egypter, var han oprindeligt medlem af Islamisk Jihad og havde tjent i den egyptiske hærs militære efterretningsenhed. Efter 1984 arbejdede han for en tid med CIA i Tyskland. Selvom han betragtedes som utroværdig, lykkedes det ham at komme til Californien, hvor han blev indrulleret i den amerikanske hær. Det virker sandsynligt, at han fortsatte med at arbejde i en eller anden egenskab for CIA. Senere trænede han jihadister i USA og Afghanistan og stod bag flere terrorangreb i Afrika. Folk, der kendte ham, så på ham med "frygt og respekt for hans utrolige selvtillid, hans manglende evne til at blive skræmt, hans absolut skånselsløse vilje til at ødelægge islams fjender og hans nidkære tro på den militante islamiske fundamentalismes principper." [46] Ja, denne sætning sammenfatter det hele: For en nidkær tro på islams principper, der legitimerer bedrag for at gøre Guds ord enerådende, vil bestemt gå meget langt i skabelsen af en "utrolig selvtillid", når der lyves. [47]
Alligevel fortsætter de fleste vesterlændinge med at tro, at muslimske skikke, love og etiske begrænsninger er næsten identiske med dem i den jødisk-kristne tradition. Naivt eller arrogant overfører nutidens multikulturelle ledere deres eget verdenssyn på islamisterne og tror, at et håndtryk og et smil over en kop kaffe, samt talrige indrømmelser, er nok til at afmontere kraften af Guds ord og århundreders uforanderlige tradition. Men faktum er: Rigtigt og forkert i islam har meget lidt at gøre med universelle standarder, men kun med, hvad islam selv lærer - hvoraf meget er i modstrid med vestlige normer.
Det må derfor accepteres, at læren om taqiyya, i modsætning til mangeårige akademiske antagelser, rækker langt ud over muslimers brug af religiøs forstillelse til egen overlevelse, og omfatter vildledning af den vantro fjende i almindelighed. Dette fænomen bør være grundlaget for forståelsen af det shiitiske Irans nidkære stræben efter at få atomkraft, mens landet samtidig insisterer på, at dets motiver er helt fredelige - for særligt i shia-islam er taqiyya blevet en anden natur.
Ej heller er taqiyya begrænset til udenlandske affærer. Walid Phares fra National Defense University har klaget over, at hjemmedyrkede islamister opererer uhæmmet på amerikansk jord, på grund af deres brug af taqiyya: "Er vores regering klar over, hvad denne doktrin handler om, og endnu vigtigere, uddanner myndighederne vores forsvarsapparat til at tage hånd om denne snigende trussel, der lurer iblandt os?" [48] Efter Fort Hood-massakren, hvor Nidal Malik Hasan - en amerikansk muslim, der udviste en lang række islamistiske tegn, der blev ignoreret - dræbte tretten mandlige og kvindelige medsoldater, tvinges man til at svare nej.
Dette er så dilemmaet: Islamisk lov deler utvetydigt verden op i to evigt krigsførende dele - den islamiske verden overfor den ikke-islamiske - og holder det for Guds vilje, at førstnævnte opsluger sidstnævnte. Men hvis krig mod de vantro er en evig affære, hvis krig er bedrag og hvis handlinger retfærdiggøres af deres intentioner - så vil mange muslimer naturligvis konkludere, at de har en guddommeligt sanktioneret ret til at bedrage, så længe de tror, at deres bedrag tjener til støtte for islam, indtil "der ikke længere er nogen fristelse til frafald, og indtil al religion tilhører Gud". [49] Et sådant bedrag vil yderligere blive set som et middel til et altruistisk mål. Muslimske tilnærmelser til fred, dialog, eller endda midlertidige våbenhviler skal ses i dette lys, hvilket vækker mindet om filosoffen James Lorimers praktiske bemærkninger, udtalt for over et århundrede siden: "Så længe islam eksisterer, vil forsoningen af dens tilhængere med jøder og kristne, og endnu mere med resten af menneskeheden, fortsætte med at være et uløseligt problem." [50]
Til slut - mens det i en vestlig sammenhæng kan være mest hensigtsmæssigt at tale om "krig og fred" som naturligt sammenhængende logiske begreber, så vil det i islams tilfælde være mere præcist at tale om "krig og bedrag." For, set fra et islamisk synspunkt, er tider med fred - det vil sige, når islam er betydeligt svagere end sine vantro rivaler - tider med hyklet fred og forstillelse, eller med et enkelt ord, taqiyya.2

Raymond Ibrahim: How Taqiyya Alters Islam's Rules of War