Vrijmetselaarspolitiek om Imazighen te de-islamiseren.
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    Onderwerp: Vrijmetselaarspolitiek om Imazighen te de-islamiseren.

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      Standaard Vrijmetselaarspolitiek om Imazighen te de-islamiseren.

      ...
      Others like General Brémond made no effort to conceal the need to “de-Islamise the Berbers and to Gallicize them” (quoted by Ageron 1971: 57). The Freemasons believe that we can expect much “from the educated Berbers in order to counterbalance the Muslim fanaticism influence” and that we must “avoid the eviction of the Customary law as defense against the Koranic law”.
      ...

      French and Spanish colonial policy in North Africa: revisiting the Kabyle and Berber myth - Mohand Tilmatine
      'One who deceives will always find those who allow themselves to be deceived'

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      Standaard Re: Vrijmetselaarspolitiek om Imazighen te de-islamiseren.

      CHAPTER IV

      The Berber Dahir: 1929-1930


      Aspirations des Francs - Masons

      From the beginning it is understood that for the FF \ in Morocco: "France must assert its right to colonize ... because the colonies have their social utility". In colonial matters after the Great War, the main lines of thought of the GODF, consistent with those of the GLDF, were given from the 1920 Convent for education and the 1923 Convent for the whole of the colonial question.

      In Morocco, it is hoped on the one hand that "the period of military operations is definitively closed" and on the other hand that "the dissemination of public education and strictly secular vocational education be continued; that the status of the populations indigenous or not, is clearly defined, clarified, that a flexible policy of broad association be applied to the natives with a view to their progressive and complete assimilation ".

      Resident General Steeg will partly satisfy these wishes since he will slow down pacification and grant French representation on the Government Council.

      There remains the assimilation, which will lead to the development of the famous Berber Dahir (Decree) . In fact, in the eyes of the FF \, "despite the active propaganda of Islam, the Berber bloc remains ethnically separate from the conquering Arabs .... Without our arrival, Fez fell irreparably in their hands ... We cut our legs from the Berber movement and this did not was not the least cause of their hostility towards us. This hostility was exasperated when they realized that we wanted in addition to place them under the yoke of the Moslem law ... We have to redeem the faults passed by an action full of attention to them: let us create among these people, eager to know and learn, Franco-Berber schools and not Franco-Arab schools. We can all hope for educated Berbers to counterbalance the influence of Muslim fanaticism. .. "

      What the Congress of Lodges of the GODF meeting in Casablanca in 1928 expresses expressly :

      "1 ° - that our policy towards our Moroccan protégés takes more widely into account the ethnic differences separating the Berber block from the Arabs proper"

      "2 ° - that this policy ensures the protection of the individual freedom of all of our protégés by gradually freeing them from religious oppression, from the harmful action of the brotherhoods ... that education be spread as widely as possible in the sense of secularism and gratuity " .. In the hope of contributing to the rapprochement and fusion of the different ethnic elements in North Africa.

      Hope that manifested in 1929 in turn in Rabat, first the VIth Congress of the Lodges of North Africa, then the XXXIth Inter-Obediential Conference of the Lodges of North Africa. This Conference, in the presence of TIF \ Le Foyer GM \ of GLDF, recommends: "the generalization of the French language ... the fight against clerical deviations by means of secular teaching ... actions to promote rapprochement of all ethnic groups in the various organizations (unions, mutual societies) and to tend to ensure French justice and avoid in Morocco, pending the common law regime, the eviction of Berber customary law by Koranic law ... ". Opinion of the F \ Cordier, first president of the Court of Appeal in secular life, widely shared by all the FF \ .

      A press release is sent to the press, with the agreement of the two obediences. It emphasizes the attachment of the FF \ to secularism, to the study of the means suitable to favor the bringing together of the various ethnic groupings of North Africa. The Berber dahir is in the making.

      To this action of the Freemasons towards the Berber world is paradoxically added that of the Catholic circles. Indeed, in 1928, the conversion to Christianity - in Paris, of a Moroccan student from a large bourgeois family of Fez - excited the spirits all the more since the bishop of Rabat founded some hopes of conversions in Berber country . Here too the idea is gaining ground that "the Berbers are less Islamized than the Arabs".

      Lyautey, it is argued, had well admitted in 1914 for these tribes the existence of special courts which had given all satisfaction. Except that Lyautey did not, at any time, aim to diminish the authority of the Maghzen. Now, this time, it is quite another thing; it is a question of creating customary courts of appeal in order to consolidate the local courts and, at the same time, to establish a penal and criminal justice inspired by the principles of French law outside any control of the Maghzen.

      It is done on May 16, 1930 and La Vigie Marocaine , in its editorial of June 3 entitled "Berber Justice", emphasizes that "the first Berber decree dates from 1914 ... this at least kept the tribes calm subject .... The Berber question then remained suspended for a long time to motivate many articles including those of Mr. Le Glay and M ° Surdon ". Which, what La Vigie Marocaine does not say , is a F \ listened to on this subject precisely.

      Immediately, with the protection of some councilors of the bishopric and to the chagrin of the FF \ , the customary courts closest to the cities received a few converted Kabyle secretaries. Now the emir Chébib Arslam , great promoter of pan-Islamism, discreetly inquires in Tangier and Tetouan then spreads the terrible news of the "Christianization of Morocco". The FF \ , forgetting their own responsibility in the adventure, blame the exclusive fault on the bishop of Rabat and his friends. It is indirectly supporting the reproach that Moroccans make of the Christian "Tashbir", that is to say of evangelization. Because the repeal of the Berber dahir becomes a theme of claim of nationalism which all organizations, embryonic in urban areas and hitherto without contact with each other, will get closer. For the first time, masses who are ready to follow are offered to those who want to be leaders of men; indeed an attack on religion is then almost the only idea-force able to draw from its passive indifference the population.

      Made more circumspect by these reactions, the FF \ now speak of more mutualism as a factor of rapprochement and assimilation; they want in this respect "a single provident society". Because in this Morocco where the development of cities increasingly isolates the two populations from each other, the FF \ strive to keep in touch. For them, the ideal solution remains school, teaching "to be given in mixed and secular schools, in the single school!"

      This program goes against the fears of many Europeans living in Morocco who are afraid "that by entering our high schools, in fairly large numbers, Muslims will not become competitors for their sons at the very moment when the opportunities are rare ".…" this is deep selfishness "judge the FM" and should we suffer slightly, we would not have the right to complain, because after all it would be regrettable if the Moroccans could not obtain jobs with them ... It is at this price that we will find an echo in the hearts of our protégés and that we will hasten the hour when the brotherhood of peoples will have become a reality! "
      'One who deceives will always find those who allow themselves to be deceived'

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      Standaard Re: Vrijmetselaarspolitiek om Imazighen te de-islamiseren.

      "The false climax"

      The economic crisis from the USA has not yet reached North Africa, even if the depression promises to be attentive observers. In fact, North Africa is plunged into the manifestations of colonial triumphalism, what J. Berque called "the false climax".

      In Algiers, the centenary of the French occupation is celebrated. It is a flood of official trips: "In Oran Mr. Loubet was received courteously, in Algiers Mr. Millerand coldly and Mr. Doumergue aroused enthusiasm", if one believes La Vigie Marocaine .

      In Carthage, the Eucharistic Congress opens with great fanfare under the impulse of the local Archbishop Mgr Lemaître. The official speakers welcome the work accomplished among young Muslim girls. We are also pleased that "The New Church of Africa" ​​is in the midst of an evangelistic crusade.

      In Rabat, it is the Dahir Berbère of May 16 which marks the euphoria of the moment. Some hoping that the Berbers would go "straight to a secularizing culture. In some respects what the first teachers in Kabylia had tried". The others aspire to their conversion to Catholicism.

      Masonry itself does not escape this triumphalism. Either it pushes for the Berber decree, or it organizes its Congress of Lodges of North Africa in Algiers, from April 16 to 19, "at the time of the Centenary celebrations". On the occasion of his visit to Morocco, Algeria and Tunisia, the SGC \ Savoire is accompanied by the President of the Council of the Groussier Order: "We will thus affirm the close and confident union, the absolute communion of ideas which exists between the two highest bodies of our Order. "

      In Mazagan, on April 5, TIF \ Savoire, Groussier and Bouty congratulate the Congress for the seriousness and competence which accompanied the study of social questions. In the evening, during the white banquet organized at the Mazagan casino with, sign of the times, the most outstanding personalities of the city, the TIF \ Savoire exhibits "for forty five minutes, with scale and courage, the work of Masonry" then the TIF \ Groussier "surpasses itself: fiery, sparkling, incisive it arouses the enthusiasm of its listeners".

      A feeling of fullness that the S \ Chapter of Casablanca should also feel when it receives the same TIF \ , a few days later, on April 20. And yet the plan to create a second Chapter in Rabat gives rise to recrimination. Project evoked since 1924, long dodged by the Casablancans or rejected because they believe that "it would be a mistake to disperse the forces of the Ateliers des Hauts Grades". In 1929 the FF \ of Casablanca suggested that "the S \ Chapter could have several annual outfits in Rabat".

      Proposal without follow-up and, in March 1930, Paris informs of the creation of a Chapter in Rabat under the distinctive title " La Fraternité Marocaine ". Immediately, protests from the Chapter " The Lighthouse of Chaouia and Morocco " which protested against the absence of a prior opinion request from the Casablancais.

      In April, the TIF \ Savoire closed the debate by specifying: "the creation of this new Chapter in Rabat is explained by the activity of the many Moroccan lodges, the activity of the lodges of foreign obediences, the distances which separate the various cities from Morocco".

      Therefore, the very development of FM \ in Morocco made the Rbatis thesis prevail. Just like a first time in 1925 already, with the setting up of a Congress of Lodges of Morocco, the S \ Chapter of Casablanca sees, with the existence of a second Chapter, its relatively reduced influence after 1930.

      The structure of the GODF Lodges in Morocco is now completed with a Philosophical Council and two Chapters. " Le Phare de la Chaouia et du Maroc " in Casablanca , with F \ Chapon as inspiration, will be more oriented towards the lodges of the South both in its recruitment and in its action, while " La Fraternité Marocaine " in Rabat, with the F \ Cazemajou as founder and animator, will cover the North zone. The relations between the two Chapters will relax, officially, from 1931 during equinoctial stages where "after the usual speeches, the F \ Cazemajou, in a touching gesture of brotherhood, asked the F \ Tarriot, in the absence of F \ Chapon, to forget, as he himself forgot, the transient disagreements which may have divided them for a moment ... ". The sharing is officially confirmed!




      Ethnolinguistic Map of Morocco 1973


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      'One who deceives will always find those who allow themselves to be deceived'

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      Standaard Re: Vrijmetselaarspolitiek om Imazighen te de-islamiseren.

      Hubert Lyautey misbruikte de islam om de Franse bezetting te legitimeren

      2021-04-27




      Hieronder een samenvatting en vertaling van een stuk uit het boek ‘Abdelkrim El Khattabi, een alternatieve geschiedenis‘ dat dit jaar verscheen:

      Zo was er een groep ‘geleerden’ in Fes die experts werden in het schrijven van vrijdagpreken die Abdelkrim El Khattabi en en zijn strijders aanvielen. De inhoud van deze preken is dat de Riffijn ‘zich niet houdt aan een beginsel van de islam’. Dit beginsel volgens de geleerden van Hubert Lyautey is ‘Alqada wa Alqadar’ (lot en voorbestemming). Volgens deze geleerden was de Franse bezetting voorbestemd door Allah en verzet daartegen is tegen de Wil van Allah.


      Abdelkrim El Khattabi stuurde brieven naar de verschillende geleerden en vroeg ze daarin om de mensen te mobiliseren voor de strijd voor hun land en geloof. Een van deze personen is El Jilali, hoofd van de ‘Raad van de Geleerden van Fes’. Deze Jilali bracht de brief van Abdelkrim echter naar de Franse residentgeneraal.


      Een andere geleerde is El Rahouni, hoofd van de ‘Raad van de Geleerden van Tetouan’. Maar ook deze persoon bracht de brief van Abdelkrim naar de Spaanse Hoge Commissaris.


      Wat deze mensen beweren staat nergens in de koran of de overleveringen van de profeet. Daarom kunnen we deze handelingen beschouwen als een Makhzen-religie die zijn uiterste best doet om de geest en de juiste interpretatie te negeren. Het doel daarvan is dat de mensen in hun coma, onwetendheid, ziekte en armoede blijven. Dit is het principe van de Omajjaden-staat.




      https://arifnews.com/articles/hubert-lyautey-misbruikte-de-islam-om-de-franse-bezetting-te-legitimeren/
      'One who deceives will always find those who allow themselves to be deceived'

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      Standaard Re: Vrijmetselaarspolitiek om Imazighen te de-islamiseren.



      The Ethnographic State: France and the Invention of Moroccan Islam


      Edmund III Burke

      Abstract

      Alone among Muslim countries, Morocco is known for its national form of Islam, “Moroccan Islam.” This book argues that Moroccan Islam is far from timeless, that the discourse on Moroccan Islam was the collective product of a generation of French scholars, volunteer ethnologists, and colonial officers. The chapters in part 1 trace the history of the Moroccan colonial archive over the period 1900–1912. They argue that the Moroccan colonial archive was not just a product of its Algerian colonial roots and discursive destiny. Rather, it must be viewed against the background of the multiple historical conjunctures (diplomatic, political, and intellectual).

      The chapters in part 2 explore the transformation of Moroccan Islam following the 1912 establishment of the French protectorate. In this phase, French ethnographers were tasked with providing the basis for native policy planning. A series of publications were launched and new institutions were founded, among them, the Institut des hautes marocaines and the Ecole supérieure des lettres. Chapters in this section also detail the development of French policy toward Moroccan Berbers and cities.

      Part 3 traces how the discourse on Moroccan Islam provided the ideological template for the French protectorate over Morocco, a model of indirect rule that claimed to be deeply respectful of Moroccan traditions and culture and the preexisting Moroccan state structures. Ultimately, the French colonial project was deeply dependent upon the hegemony of the discourse on Moroccan Islam. It structured, organized, and institutionalized the perceptions of the protectorate for non-Moroccans and Moroccans alike, in the process, creating the modern Moroccan polity.


      https://california.universitypresssc...-9780520273818
      'One who deceives will always find those who allow themselves to be deceived'

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