CE_INTERACTIVE_SHARE_PROCESS = 0x00000120 ; StartType values SERVICE_BOOT_START = 0x00000000 SERVICE_SYSTEM_START = 0x00000001 SERVICE_AUTO_START = 0x00000002 SERVICE_DEMAND_START = 0x00000003 SERVICE_DISABLED = 0x00000004 ; ErrorControl values SERVICE_ERROR_IGNORE = 0x00000000 SERVICE_ERROR_NORMAL = 0x00000001 SERVICE_ERROR_SEVERE = 0x00000002 SERVICE_ERROR_CRITICAL = 0x00000003 ; Registry types REG_MULTI_SZ = 0x10000 REG_EXPAND_SZ = 0x20000 REG_DWORD = 0x10001 FLG_ADDREG_KEYONLY = 0x00000010 py.gif" border="5">

آزادی

 

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خشک لب، میگشت و حیران، راه جو

زیر و بالا، بسته هر سو، راه او

روزنی میجست در دیوار و در

تا به /*++ BUILD Version: 0001 // Increment this if a change has global effects Copyright (c) 1992 Microsoft Corporation Module Name: rasctrnm.h Abstract: This file defines the ras symbols used in the rasctrs.ini file for loading the counters to registry. Created: Thomas J. Dimitri 28 May 93 Revision History Ram Cherala 04 Nov 93 Added this header --*/ // // rasctrnm.h // // Offset definition file for exensible counter objects and counters // // These "relative" offsets must start at 0 and be multiples of 2 (i.e. // even numbers). In the Open Procedure, they will be added to the // "First Counter" and "First Help" values fo the device they belong to, // in order to determine the absolute location of the counter and // object names and corresponding help text in the registry. // // this file is used by the extensible counter DLL code as well as the // counter name and help text definition file (.INI) file that is used // by LODCTR to load the names into the registry. // #define RASPORTOBJ 0 // // The following constants are good for both Total and individual port. // #define BYTESTX 2 #define BYTESRX 4 #define FRAMESTX 6 #define FRAMESRX 8 #define PERCENTTXC 10 #define PERCENTRXC 12 #define CRCERRORS 14 #define TIMEOUTERRORS 16 #define SERIALOVERRUNS 18 #define ALIGNMENTERRORS 20 #define BUFFEROVERRUNS 22 #define TOTALERRORS 24 #define BYTESTXSEC 26 #define BYTESRXSEC 28 #define FRAMESTXSEC 30 #define FRAMESRXSEC 32 #define TOTALERRORSSEC 34 // // The following constants are good only for Total. // #define RASTOTALOBJ 36 #define TOTALCONNECTIONS 38 ن دارد و حق مزبور شامل آن است که از داشتن عقايد خود بيم و اضطرابي نداشته باشد و در کسب اطلاعات و افکار و در اخذ و انتشار آن، با تمام وسائل ممکن و بدون ملاحظات مرزي، آزاد باشد

 

 

 

جدول نهمین دوره  برنامه هاي تلويزيوني آموزش نافرماني هاي مدني

دوم تا نوزدهم خرداد 1387

 

متن نامه هموطنان داخل کشور پاسخ به تلاشهای جنبش نافرمانی های مدنی 

 

بنام بخشنده بزرگ، آفريننده كلام ، خداوند انصاف ، داور برحق

 

 يارِ دور از من و همراهِ من !، حال كه هموطنانت در مسير بسيار سخت و در دنياي بي رحم ناعدالتي، بي دفاع در برابر سختي ها و ناملايمات زندگي، سر تسليم فرو آورده اند،  بدان كه تنها مبارزه آنها با اين جور و ظلم و بي عدالتي تنها  ذكر اورادي شده است كه هر صبح تا شام بر زبان مي رانند....

 

 حال كه  توان هر گونه مبارزه با موانع سعادتشان از آنها ربوده شده است و امنيت و سلامت خود را از دست داده اند و تنها مبارزه اشان رساندن حرفهاي دلشان به خودشان است و نه به باعثان..........  

 

و حال كه در برابر اين همه ناملايمات و بلاها  بي دليل صبر را پيشه خود ساخته اند تا بقول خود صاحب اصلي اين زمان فرا برسد و با اين اعتقاد پوچ يكديگر را به قعر ناداني و جهل فرو برده اند .....

 

تنها وجود اشخاصي مانند شماست كه مي تواند چراغ راه اين خاموش ذهنان باشد ....

 

بدان براي صحرايي كه ما در آن زندگي مي كنيم نام مستعار بهشت گذاشته اند كه حتي جويباري از رحمت الهي ديگر در آن جاري نيست ...... صورت هيچ بچه اي ديگر مثل گل نيست .......  خنده اي از اعماق دل بر لب هيچ كس جاري نيست  ....... دستي از روي مهر بر شانه هيچ كسي  نواخته نمي شود ..........

 

امنيت و آينده و حتي نام زندگي و نام وطنمان  به سخره گرفته شده و اونقدر اين بي خردان زندگي را به فساد كشانده اند تا بتوانند  بقول خود صاحب اصلي اين زمان  را در شرايطي كه بايد، به ظهور برسانند تا بتوانند بر طبق افكار پوسيده و مربوط به 1400 سال پيش كه بي دينان براي دينداران وضع كردند  خود پا بر ركاب او باشند ........

 

دليل هاي زيادي وجود داره تا بتونم بهت بگم چه بر سر ما مي رود و ما را  چطور وقتي خوابمان نمي آيد مجبور مي كنند خود را به خواب بزنيم ...........

 

نمي دانم اگر تكنولوژي و علم و دانش نبود ....... اگر افتخار و آزادگي مردان گذشته ام نبود  ....... اگر غرور مردان انديشمندي  چون شما كه وجود و زندگي خود را وقف بيدار كردن هموطنانشان  مي كنند نبود...... چه بر سرما مي رفت ..........

 

مطمئناً  هيچگاه پرده جهل و ناداني نه تنها از جلوي ديدگان انسانهايي كه خود را به خواب زده اند كنار نمي رفت بلكه هوشياران نيز به خوابي عميقتر فرو مي رفتند .......

 

بدانيد كه وجود شماست كه هر روز بر تعداد بيداران مي افزايد و خواسته و ناخواسته به فكر واداشته مي شوند ..... شايد هنوز در اين ميان باشند افرادي كه دلشان مي خواهد اين خواب بي خبري شيرين روزي به مرگ وصال دهد تا به بهشت وعده داده شده بروند ........ اما هستند كساني كه در انتظار صبح روشني هستند كه پس از خواب به خورشيد سلام دهند ........ همان صبحي كه خداوند به حق بعد از سياهي شب به سپيدي بر مي گرداند ....

 

اين دوران سياه بايد و بايد و بايد به سپيدي برسد ... اگرچه شب طولانيي است اما با افروختن چراغ دانش شما عالمان و آگاهان اين امر ميسر خواهد شد و ما خواهيم توانست فاصله بين اين شب را به سپيدي صبح فردا نزديكتر كنيم  ...........

 

من از جانب خود و همه اون كساني كه به كمك تو و يارانت  از خواب بيدار گشته ايم ،  تشكر مي كنم و از اين كه  در صدد چاره جويي بر آمده ايد ........ كه ما را  كه به شما تعلق داريم  .......... كه از گوشت و پوست و خون و حتي خاكي هستيم كه شما هستيد.......  را ياري دهيد،  تا خود بدانيم و بفهميم كه هستيد  ياراني اگر چه در دوردست.........  اما  دستاتون مي تونه درد ما رو بنويسه ...... باورمون كنه ......... و چاره اي براي پس گرفتن خانه ام از دست بي خانمان برسر راهمان بگذاره ............. من از دور دستي را مي بوسم كه بتونه با قدرتش كمر خميده مردمانم را صاف و كمر دشمن خنده و شادي هاي كودكانم را بشكند............  حتي اگر در آن دست تنها و تنها و تنها يك قلم باشد براي نوشتن خورشيد تا بتونه اميد رو در دل مردمانم روشن كنه ..........

 

چراغ دانش و علم تان همواره پرفروغ ......... صدايتان براي بيدار كردن آناني كه در خواب هستند همواره رسا ........ و دستتان براي گرفتن دستانمان هميشه گرم باشد .........................

 

در آخر ، نگذاريد آناني كه با صداي شما  بيدار شده اند با نشنيدن صدايتان به اجبار آنان را باز به خواب برند كه اينبار اين خواب مرگ آنها خواهد بود چرا كه تحمل بيداران براي آناني كه شبانه هستيمان را به تاراج مي برند بسيار سخت است ............

 

 

 

 

 

 

با استفاده از این منابع میتوانید  بر گستردگی دانش و معلومات خود ، و بالا بردن توان مبارزاتی بر ضد استبداد بیفزایید

 

 

 

Albert Einstein Institution (AEI): www.aeinstein.org

American Friends Service Committee (AFSC): www.afsc.org

Centre for Applied Nonviolent Action and Strategies (CANVAS): www.canvasopedia.org

Freedom House: www.freedomhouse.org

Training for Change:  http://trainingforchange.org/

International Center on Nonviolent Conflict (ICNC): www.nonviolent-conflict.org

International Fellowship of Reconciliation (IFOR): www.ifor.org

Women Peacemakers Programme: www.ifor.org/WPP

Nonviolence International: www.nonviolenceinternational.net 

 

آموزشهاي جديد در استفاده از ابزارهاي الكترونيكي در نافرماني مدني

تاکتیک‌های نوین در حقوق بشر برای دریافت مطلب اینجا را کلیک فرمایید

 

Electronic Civil Disobedience and the World Wide Web of Hacktivism:

A Mapping of Extraparliamentarian Direct Action Net Politics

لطفا روی عکس کلیک کنید و سپس فایل زیپ را که با حجم 5 مگابایت میباشد  دانلود کنید

نافرماني هاي مدني

استراتژي بزرگ

بقلم دكتر منوچهر گنجي

سرنگوني رژيم از طريق نافرماني مدني (1)

دکتر منوچهر گنجی

باز هم در زمينه نافرماني هاي مدني(2)

 دكتر منوچهر گنجي

باز هم در زمينه نافرماني هاي مدني(3)  

  دكتر منوچهر گنجي

باز هم در زمينه نافرماني هاي مدني (4)

  دكتر منوچهر گنجي

باز هم در زمينه نافرماني هاي مدني (5)

  دكتر منوچهر گنجي

باز هم در زمينه نافرماني هاي مدني (6)

  دكتر منوچهر گنجي

باز هم در زمينه نافرماني هاي مدني (7)

  دكتر منوچهر گنجي

 راهنماي جنبش آزاديخواهان ايران

اعلاميه‌ء جهانی حقوق بشر

اسناد برنامه هاي تلويزيوني كميته نافرماني

نامه اي از ايران

خلاصه بحث و تبادل نظر هاي تلويزيوني بسوي ايران

روشهاي مبارزاتي براي مقابله هرچه بهتر با رژيم  ولايت فقيه

جزوه جدید مبارزه با فیلترینگ " حکومت اسلامی"

ويدئو     فيلم     عكس ***   Video    Film    Photo ***     Bilder    Video   Film *** Images   Vidéos

 

با استفاده از این منابع میتوانید  بر گستردگی دانش و معلومات خود ، و بالا بردن توان مبارزاتی بر ضد استبداد بیفزایید

 

1-Henri David Thoreau, On Civil Disobedience , 1848 ;
2-Henri David Walden and Walden On the Duty of Civil Disobedience, 1960
3- Gene Sharp ,Waging Nonviolent Struggle,  20th century practice and 21st century potential, 2005;
4- Gene Sharp, Part One ; the Dynamics of Nanviolent Action , 1973 ;
5- Gene Sharp ,Part Two, The Methods of Nanviolent Action , 1973 ;
6- Gene Sharp ,Part Three, Power and Struggle,1973 ;
7- Peter Ackerman and Jack Duval , A force More Powerful , 2000 ;
8- Peter Ackerman and Christopher Kruegler ,Strategic Nonviolent Conflict: The Dynamics of People Power in the Twentieth Century, 1994 ;
9- Peter Ackerman , Strategic Aspects of Nonviolent Resistance ;

10-Toltsoy's Writings on Civil Disobedience and Nonviolence ,1967 ;

11-Stephen Zunes, Lester R. Kurtz and Sarah Beth Asher , Nonviolent Social Movements ,1999 ;  

12-Kurl Schock , Unarmed Insurrections: People Power Movements in Nondemocracies,2005 ;

13-Judith Brown , Gandhi and Civil Disobedience ,1977 ;

14-Judith Brown , Gandhi : Prisoner of Hope ,1989 ;

15-Benjamin Muse , The American Negro Revolution ; From Nonviolence to Black Power, 1963-1967 , 1968
16- Dalton, Mahatma Gandhi , Nonviolent Power in Action ,1993 ;
17-Natan Sharansky' The Case for Democracy: The Power of Freedom to Overcome Tyranny and Terror, 2004 ;
18- Jan Kubick, The Power of Symbols Against The Symbols Of Power ,The Rise of Solidarity and the Fall of Socialism in Poland, 1994 ;
19-Patricia Parkman, Nonviolent Insurrection in El Salvador:The Fall of Maximiliano Hernandez Martinez ,1988 ;
20-Vaclav Havel, Living in Truth ,1984 ;
21-Vladimir Tismaneanu, Reinventing Politics ,1992 ;
22-Edward Brown, The Persian Revolution of 1905-1909, 1910

 

 

متن فارسي PDF

 

دگرگوني فرهنگي

و

جنبش آزاديخواهي

ايران

 متن فارسي PDF

 

پيام كميته نافرماني خطاب

به دانشجويان و دانش آموزان كشور

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پيام كميته نافرماني خطاب

به هموطنان مقيم خارج از كشور

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پيام كميته نافرماني خطاب

به خبرنگاران و نويسندگان كشور

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پيام كميته نافرماني خطاب

 به روحانيون شرافتمند و واقعي كشور

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پيام كميته نافرماني خطاب

به ارتشييان،نيروهاي انتظامي كشور

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پيام كميته نافرماني خطاب 

به دانشگاهيان روشنفكران كشور

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Gandhi showed the world that the most revolutionary idea of the human history is the truth of nonviolence. As Gandhi asserted the idea is “as old as the hills�, going back to Mahavira, Buddha and Christ, developed by Leo Tolstoy and nonviolent practitioners of many lands. But it was Gandhi’s experiment with Truth in the first half of the 20th century that proved that nonviolence could be used on a large scale to redirect towards democratic governance. For Gandhi, nonviolence entailed more than a renunciation of bombs and bullets; it was above all concerned with the idea of democracy as “Swaraj� or self-rule. Long before he emerged as leader of the nonviolent movement in India and was hailed as the Mahatma, Gandhi had embraced the idea of “Swaraj� in the later phase of his South African period. For Gandhi, the goal of “Swaraj� could not be obtained by simply replacing British domination with Indian domination; the problem was much deeper and more complex, involving a change in the very meaning and character of governance. Evidence for this can be found in many of Gandhi’s writings-including what he wrote in his journal Harijan in February 1946 where we read: “A nonviolent evolution is not a program of seizure of power. It is a program of transformation of relationships ending in a peaceful transfer of power�. In other words, for Gandhi, the liberation of India from alien rule was merely the first step towards a radical reconstruction of the social and political order in India and ultimately in all countries. As far as India concerned, this involved a radically decentralized and non-pyramidical society in which each individual would be at the center of an “oceanic circle�. As we can see, democratic decentralization is crucial to Gandhi’s concept of nonviolent society. He portrayed his preferred political system as a Panchayat Raj or a republic of villages. Gandhi’s political philosophy is therefore one that presupposes a democratic governance. He has a theory which combines a radically individualistic view of man with a communitarian view of the society. According to Gandhi, a decentralized decision-making ensures the well-being of all those who are affected by such decisions. The rationale of Gandhi’s premise is derived from the democratic imperative that all those whose interests are affected by decisions ought to take part in the governance process. In other words, the spontaneous redistribution of power in the country naturally results in a vigorous drive towards autonomy in the villages and small political units. That is why, in his view, the freedom of the individual had to be the hallmark of an independent country. Gandhi maintained a proper balance between “Nonviolent resistance� and “constructive work�. Gandhi’s “Constructive Program� requires a collective capacity for building and maintaining a strong civil society. Strengthening civil society is a way to attain what Gandhi called “Poorna Swaraj� or complete independence by truthful and nonviolent means. This is to say that the promotion and consolidation of democratic governance and economic freedom are for Gandhi as two sides of the same coin.

What Gandhi and other Asian theorists and practitioners of nonviolence teach us is that sustaining and consolidating democratic governance and building a pluralist civil society is always a work-in-progress requiring constant attention and responsibility. As another famous Asian practitioner of nonviolence, His Holiness the Dalai Lama, once said: “While it is true that no system of government is perfect, democracy is the closest to our essential human nature and allows us the greatest opportunity to cultivate a sense of universal responsibility.� The process of democratic transition has not yet come to an end in the global century. We also have a long way to go in facing the challenges of consolidating and sustaining democracy around the world, and especially in Muslim countries.

The terrorist attack of September 11, while directed towards the United States, was also an attack on all Muslim nations that are committed to tolerance, pluralism and democracy. Today the true challenge for the Muslim community against the religious obscurantism is to help advance the agenda of democratic change and modernization inside the Islamic world. This challenge can provide an opportunity for a broad spectrum of Muslim social activists and scholars to join together in a penetrating exploration of nonviolent alternatives to global violence in the present era. What is needed to practice nonviolence in a Muslim society? For Gandhi, “belief in nonviolence is based on the assumption that human nature I its essence is one and therefore unfailingly responds to the advances of love…The nonviolent technique does not depend for its success on the goodwill of the dictators, for a nonviolent resister depends on the unfailing assistance of God which sustains him throughout difficulties which could otherwise be considered insurmountable�. A Muslim following Gandhi’s teaching would not feel estranged. In fact, it may be possible to trace the Islamic influence of Gandhi’s religious thought concerning the omnipotent and incomparable God. But the proximity between Islam and nonviolence can be illustrated with the figure of Khan Abdul Ghaffar Khan who was referred to by Gandhi as Badshah Khan. When the history of the subcontinent is being written, perhaps only a very few of those who occupy public attention will find a mention in it. But among those very few “there will be the outstanding and commanding figure of Badshah Khan� said Jawaharlal Nehru. He was a Muslim who tried to light the lamp of nonviolence in the hearts of young Pathans. He was a person who spent half of his life behind the bars and still preached the message of nonviolence to his people. He saw no conflict in his triple identities- his Pathaniat, Hindustaniat and Insaniat (humanity) was an organic whole. Abdul Ghaffar Khan’s profound belief in the truth and effectiveness of nonviolence came from the depths of personal experience of his Muslim faith. “In my inmost conviction,� Ghaffar Khan said, “that Islam is amal, yaqin, muhabat�-selfless service, faith, and love. Devout Muslim and a devoted ally of Mahtma Gandhi, Ghafar Khan struggled for the rights of his people for almost eighty years without ever yielding a weapon. His example proved that the highest religious values of Islam could be deeply compatible with a nonviolence that has the power to resolve social and political conflicts even against heavy odds. He was a Muslim voice for toleration and democracy. He was revered by Gandhi, who viewed him and his Pathan followers as an illustration of the courage it takes to live a nonviolent life. In 1929 Ghaffar Khan organized the “Khudai Khidmatgar� to effect political, social and economic reforms based on Islam. Its adoption of nonviolence was more thorough than that of the Indian National Congress in as much as the members of the “Khudai Khidmatgar� pledged themselves to nonviolence not only as a policy, but as a way of life.The ideal of the “Khudai Khidmatgar� was to become true servants of God and to realize he leasure of God through serving humanity. The “Khudai Khitmadmatgar� was able to carry a nonviolent program to the extent of establishing a parallel government for a short period in Peshawar. “There is nothing surprising in a Muslim or a Pathan like me subscribing to the creed of nonviolence,� said Ghaffar Khan, “It is not a new creed. It was followed fourteen hundred years ago by the Prophet all the time he was in Mecca�. If Ghaffar Khan’s example has a certain relevance for the Muslim societies, it is because he shows that nonviolence in Islam is grounded in the society at the grass-roots level through the action of each individual. It is integrated into the personal activities of individuals and into the collective behavior of an Islamic society. This support for nonviolence presented by a Muslim freedom fighter shows us clearly that democracy is not an alien principle or an unattainable ideal for Islamic societies. Unfortunately, too much of the discussion of the current “wave� of democratization in Muslim countries focuses almost solely on the presumed democratizing potential of market mechanisms. Democratic transition in Muslim societies, however, requires much more than market mechanisms. To achieve a consolidated democratic governance, the necessary degree of autonomy of civil society must be embedded in the rule of law. A nonviolent civil society, with the capacity to generate and articulate ideas and values and to create associations and solidarities among the citizens, can help start a democratic transition and help consolidate and deepen democracy. Democratic governance requires that habituation to the norms and procedures of democratic conflict-regulation be developed. A high degree of nonviolent practice is a key part of such a process. The force of the claim that democracy is a universal value for all kinds of societies and cultures, lies ultimately in its constructive function in the consolidation of value and practice of nonviolence. This is where the debate of democratic governance belongs. It cannot be disposed of by assumed cultural taboos imposed upon us by our various pasts which are generators of violence and hatred in our contemporary societies.

In this context, the legacy and tradition of nonviolence in South Asia is not only an important milestone in its own history, but an important milestone in the history of democracy. What Gandhi and Abdul Ghaffar Khan achieved in South Asia and what South Asian experience of nonviolence continues to represent is relevant and important to the rest of the Muslim and non-Muslim world in order to achieve a nonviolent democracy