La police tunisienne met en danger la vie d’un ex prisonnier d’opinion en salle de r\u00e9animation<\/strong><\/font><\/h2>\n<\/font><\/div>\n
Nous alertons l’opinion publique sur les agissements criminels de la police tunisienne mettant d\u00e9lib\u00e9r\u00e9ment en danger La vie de Monsieur JLASSI Abdel Hamid, ex prisonnier d’opinion, op\u00e9r\u00e9 d’un cancer du Larynx et hospitalis\u00e9 dans un \u00e9tat critique en r\u00e9animation au service\u00a0 ORL de l’hopital Salah Azaiez de Tunis. Madame Jlassi fait part de sa grande inqui\u00e9tude devant le non respect par la police tunisienne de l’interdiction absolue de toute visite \u00e0 son mari qui a d\u00e9j\u00e0 \u00e9t\u00e9 victime de plusieurs \u00e9pisodes de surinfection ayant n\u00e9c\u00e9ssit\u00e9 des interventions it\u00e9ratives de ses m\u00e9decins. Passant outre cette d\u00e9cision m\u00e9dicale, les agents de la police se sont introduits \u00e0 maintes reprises dans la salle de r\u00e9animation pourtant int\u00e9rdite \u00e0 toute personnes \u00e9trang\u00e8re au corpd m\u00e9dical, lui m\u00eame contraint \u00e0 se conformer \u00e0 des mesures drastiques de d\u00e9sinfection et d’hygi\u00e8ne, en raison de l’\u00e9tat des patients. Les agissements de la police tunisienne sont d’autant plus incompr\u00e9hensibles que Mr JLASSI Abdel Hamid qui a pass\u00e9 17 ans dans les g\u00e9oles du r\u00e9gime tunisien a \u00e9t\u00e9 \u00e9largi en 2007 sans aucune mesure de controle judiciaire, et combien m\u00eame \u00e7a aurait \u00e9t\u00e9 le cas, un tel comportement reste condamnable. Voix libre d\u00e9nonce le non respect de la vie humaine par la police tunisienne. Consid\u00e8re le r\u00e9gime tunisien comme le seul responsable de toute complication de l’\u00e9tat de Monsieur JLASSI. Appelle tous les d\u00e9fenseurs des droits humains \u00e0 condamner vigoureusement ses agissements et \u00e0 oeuvrer de fa\u00e7on urgente pour y mettre fin. Vous pouvez contacter Mme Jlassi Monia au num\u00e9ro suivant 0021622933600. Voix Libre<\/font><\/strong> ONG oeuvrant pour les droits de l’Homme contact@voixlibre.org Tel : 01 46 58 55 44 – Fax : 01 46 58 55 45 Port : 06 60 37 68 16\u00a0 – www.voixlibre.org \u00a0<\/p>\n\n Amnesty International<\/font><\/strong> Public Statement AI Index: MDE 30\/012\/2008 14 November 2008 <\/p>\nTunisia: Former political prisoners face harassment<\/font><\/h2>\n<\/strong> <\/div>\n
The hunger strike staged since 2 October by former political prisoner, Abdellatif Bouhajila, to protest against the authorities\u2019 denial to grant him access to medical care and to issue him a passport is a stark reminder of the harassment faced by former political prisoners in Tunisia, said Amnesty International today. The organization urges the Tunisian authorities to accord Bouhajila his rights and to end the harassment and stigmatization of political prisoners following their release. Since his conditional release in November 2007 following a presidential pardon, Abdellatif Bouhajila was unable to get his medical files from the hospital where he was treated during his imprisonment and his hospital appointments have been systematically postponed, in an apparent attempt to prevent him from receiving the medical care needed. In protest, he started a hunger strike on 2 October. On 12 November, he was visited by two officials from the Tunisian Ministry of Public Health, who asked him about his medical condition and promised to provide medical assistance. At the time of writing, he was still on hunger strike at his home. Abdellatif Bouhajila had undergone kidney surgery when in prison in 2002 and continues to suffer from heart and kidney problems and his health is said to be poor due to ill-treatment in prison and his multiple hunger strikes. He was charged with membership of a terrorist organization in 2000 and sentenced to 17 years in prison, reduced to 11 years on appeal in 2002. The dire situation of Abdellatif Bouhajila is emblematic of the difficulties former political prisoners face in Tunisia. Many of them continue to serve an additional sentence of \u201cadministrative control\u201d, requiring them to report at specific police stations several times per week, to be subjected to close police surveillance, to face difficulties obtaining jobs and medical care, as well as confronting restrictions on movement and travel. The authorities refuse to issue them and, in some cases, their immediate family members with passports in violation of Tunisia\u2019s Constitution and international human rights obligations, including Article 12 of the International Covenant on Civil and Political Rights to which Tunisia is a party. Some political prisoners are ordered after their release to reside in a remote area away from their families. For instance, a former political prisoner and member of the banned Islamist organization, Ennahda (Renaissance), Abdallah Zouari, has had his freedom of movement within Tunisia restricted by the authorities since his release in June 2002. He is not allowed to move more than 30km away from Hassi Jerbi, a village near Zarzis, southern Tunisia, some 500km from his home in Tunis, without permission and his requests for permission to visit his wife and children in Tunis have routinely gone unanswered. Former political prisoners who were able to receive medical care have been subjected to police intimidation inside hospitals. On 13 November 2008, a police officer entered the room of former political prisoner Abdelhamid Jallasi one hour after he had undergone surgery and refused to leave, in spite of instructions from medical staff, contending that he was following instructions given to him. On 5 November, President Ben Ali ordered the conditional release of 44 political prisoners, including 21 long term prisoners belonging to Ennahda. While Amnesty international welcomes these recent releases, the organization fears that the pattern of harassment against political prisoners will continue unabated following their release and is urging the Tunisian authorities to end such practices. All 44 prisoners were released to mark the 21st anniversary of President Ben Ali coming to power. Most of the 21 long term political prisoners were held for over 15 years because of their membership of Ennahda,after unfair trials before the Bouchoucha and Bab Saadoun military courts in 1992. They were the last group of Ennadha detainees to remain in prison. Some are reported to be in poor health and in urgent need of medical treatment because of ill-treatment in detention and harsh prison conditions, including prolonged solitary confinement, for many years. These include Mondher Bejaoui, Wahid Serairi and Ridha Boukadi. On 11 November, the Mornaguia prison administration refused to hand Ridha Boukadi his medical file when he went to collect it for further treatment. He suffers from severe kidney problems. The remaining 23 were released following their arrest and imprisoned in connection to the protests in the mining region of the Gafsa governorate in 2008. They were sentenced on charges such as setting up a group with the aim of causing damage to public and private property and assault on public officials. They included teacher and human rights activist, Zakia Dhifaoui, who was sentenced in July 2008 to four and a half months in prison for her participation in a peaceful demonstration. The demonstration had been organized to call for the release of those detained in connection to previous protests in the region since January 2008. Despite Zakia Dhifaoui\u2019s release, no investigation into her allegation of torture and sexual abuse is known to have been ordered. Hundreds of detainees continue to be held in connection with alleged anti-terrorism offences and are serving sentences imposed after unfair trials. The organization urges the Tunisian authorities to repeal or amend all laws that permit prison sentences for the peaceful exercise of the right to freedom of expression and association. \u00a0<\/p>\n\n
\u00ab Kairouan, capitale de la culture islamique en 2009 \u00bb <\/p>\nPourvu qu’on sorte des sentiers battus !<\/font><\/h2>\n<\/font><\/strong><\/div>\n
Les pr\u00e9paratifs vont bon train, \u00e0 tous les\u00a0 niveaux, pour assurer le succ\u00e8s de la manifestation \u00ab Kairouan, capitale de la culture islamique, en 2009 \u00bb et en faire un moment de grande joie et de d\u00e9couvertes enrichissantes. Les intellectuels et hommes de culture esp\u00e8rent que le programme des festivit\u00e9s r\u00e9pondra \u00e0 cet objectif, en sortant des sentiers battus et de la rumination de ce qui est, g\u00e9n\u00e9ralement,\u00a0 rapport\u00e9 dans les livres et ouvrages en circulation \u00e0 propos de la ville de Kairouan et de son histoire et que tout le monde conna\u00eet parfaitement. Nouvel \u00e9clairage La manifestation devrait avoir le m\u00e9rite d’enrichir nos connaissances dans ce domaine, et \u00e0 d\u00e9faut, pr\u00e9senter ce qui est connu sous un nouvel \u00e9clairage plus scientifique, au sens moderne du terme. Justement, sur ce plan, des chercheurs croient pouvoir affirmer que l’histoire de Kairouan remonte tr\u00e8s loin dans le pass\u00e9 et que la ville de Kairouan existait et \u00e9tait un centre religieux florissant et un sanctuaire religieux v\u00e9n\u00e9r\u00e9, longtemps avant l’\u00e9tablissement des premi\u00e8res communaut\u00e9s islamiques sur le site de cette ville et en Tunisie, en g\u00e9n\u00e9ral. Ils ajoutent qu’une telle anciennet\u00e9 historique – si elle se v\u00e9rifie –\u00a0 est de nature \u00e0 renforcer le prestige et la place historique de ce grand bastion de l’Islam, de tous les temps. Selon ces chercheurs, le site de Kairouan avait \u00e9t\u00e9, tour \u00e0 tour, un temple religieux berb\u00e8re \u00e0 vocation pa\u00efenne, puis un monast\u00e8re chr\u00e9tien, avant de devenir un haut lieu de l’Islam, avec la construction de la grande mosqu\u00e9e de la ville par la premi\u00e8re communaut\u00e9 islamique venue, en Tunisie, aux environs de l’an 45 de l’h\u00e9gire, et 665 de l’\u00e8re chr\u00e9tienne. Des arguments directs et indirects corroborent cette hypoth\u00e8se. Ainsi, l’histoire des diff\u00e9rents peuples de la terre confirme que chaque fois qu’un pays change de ma\u00eetres, les anciens sanctuaires religieux du pays ne sont pas d\u00e9molis, mais ils sont conserv\u00e9s et changent tout simplement de vocation, en devenant des lieux de culte suivant la religion des nouveaux ma\u00eetres. Il est historiquement \u00e9tabli que la grande mosqu\u00e9e de la Zitouna de Tunis, la grande mosqu\u00e9e de Damas, en Syrie et la grande mosqu\u00e9e d’Al Aksa, \u00e0 EL Qods, en Palestine, avaient \u00e9t\u00e9, tour \u00e0 tour, des temples \u00e0 vocation pa\u00efenne, puis des \u00e9glises chr\u00e9tiennes avant d’\u00eatre reconverties en mosqu\u00e9es islamiques. Les mosqu\u00e9es de l’ancienne Andalousie arabe et islamique en Espagne ont \u00e9t\u00e9 transform\u00e9es en \u00e9glises chr\u00e9tiennes, alors que les \u00e9glises chr\u00e9tiennes de Constantinople, dans l’actuelle Turquie, ont \u00e9t\u00e9 reconverties en mosqu\u00e9es. Or, dans son livre \u00a0\u00bbRyadh Ennoufousse\u00a0\u00bb, l’ancien auteur et historien arabe Al Maliki rapporte que la ville de Kairouan a \u00e9t\u00e9 fond\u00e9e vers 45 de l’h\u00e9gire \u00e0 l’initiative du commandant arabe Mouawyia Ibn Houdayje, chef de l’une des toutes premi\u00e8res troupes islamiques venues en Tunisie de l’Arabie, bien avant la venue du commandant Okba Ibn Naf\u00e2a, \u00e0 qui l’histoire attribue la fondation de Kairouan, vers 50 de l’h\u00e9gire. L’historien Al Maliki signale que c’est Mouawyia Ibn Houdayje qui lui aurait donn\u00e9 le nom de\u00a0 \u00ab Kairouan \u00bb, et\u00a0 Al Maliki indique litt\u00e9ralement \u00ab qu’il y avait \u00e0 la place de Kairouan un important fort byzantin et une \u00e9glise chr\u00e9tienne dont on a pris les deux colonnes rouges ayant servi \u00e0 la construction de la mosqu\u00e9e de Kairouan \u00bb. Arguments directs D’un autre c\u00f4t\u00e9, dans son trait\u00e9 d’histoire et de g\u00e9ographie universelles intitul\u00e9 \u00ab Al Massalek wa Al Mamalek \u00bb, l’ancien historien et g\u00e9ographe arabe et maghr\u00e9bin Al B\u00e9kri signale la pratique du chamanisme et du culte des pr\u00eatres et magiciens appel\u00e9s \u00ab Chamans \u00bb,\u00a0 chez beaucoup de tribus berb\u00e8res de l’Afrique du Nord, avant et apr\u00e8s l’Islam, indiquant que les chamans berb\u00e8res \u00e9taient d\u00e9sign\u00e9s par un nom berb\u00e8re qui signifie en arabe \u00ab Rakkada \u00bb, c’est-\u00e0-dire les dormants, car ces pr\u00eatres ou chamans berb\u00e8res pratiquaient la divination et lisaient l’avenir en entrant en extase pendant trois \u00e0 quatre jours cons\u00e9cutifs, comme les chamans des tribus d’Asie du Nord. Les anciens auteurs grecs signalaient, d\u00e9j\u00e0,\u00a0 dans leurs livres, la pratique de cette forme de divination, depuis l’antiquit\u00e9, chez les habitants d’Afrique du Nord ou libyens, comme ils les appelaient. Or, la ville de Kairouan comporte, encore, un quartier dans sa banlieue, appel\u00e9 \u00ab\u00a0 Rakkada \u00bb. D’ailleurs, le culte des dormants est rest\u00e9 r\u00e9pandu en Tunisie et en Alg\u00e9rie, jusqu’\u00e0 nos jours, sous diverses formes. De tr\u00e8s nombreux villages alg\u00e9riens et tunisiens comportent, encore,\u00a0 des lieux plus ou moins consacr\u00e9s, appel\u00e9s \u00ab\u00a0 les dormants \u00bb\u00a0 ( Roukoud ). Enfin, d’apr\u00e8s les chercheurs cit\u00e9s, le nom de \u00ab Kairouan \u00bb que porte la ville, incite \u00e0 la r\u00e9flexion et \u00e0 une discussion plus approfondie, car il n’est pas arabe et m\u00eame si le mot\u00a0 \u00ab Kairouan \u00bbfait, apparemment, partie du vocabulaire de la langue persane et iranienne et y est utilis\u00e9, entre autres, au sens de \u00ab campement \u00bb,\u00a0 il est tr\u00e8s peu probable qu’il ait \u00e9t\u00e9 emprunt\u00e9 par l’une des premi\u00e8res communaut\u00e9s arabes, envoy\u00e9e r\u00e9pandre l’Islam \u00e0 l’\u00e9tranger, pour d\u00e9signer une ville qu’elle venait de fonder, dans une terre n’ayant aucun rapport avec la Perse, au moment o\u00f9 la langue arabe est en mesure de lui fournir des centaines d’appellations plus appropri\u00e9es et mieux adapt\u00e9es aux circonstances.<\/div>\n
Salah\u00a0 BEN\u00a0 HAMADI (Source: \u201cLe Temps\u201d (Quotidien \u2013 Tunis), le 14 novembre 2008)<\/font><\/strong><\/div>\n