موسادالله

‫‪ 4‬ژﺍﻧﻮﻳــﻪ ‪2013‬‬

‫ﺑﺎ ﻓﺮﻭﭘﺎﺷــﻰ ﺳﻨﮕﺮ ﺣﻘﻮﻕ ﺑﺸــﺮ ﻳﺎﻧﻜﻰﻫﺎ ﻭ ﺗﻜﻴﻪﮔﺎﻩ ﺍﺳــﻄﻮﺭﻩﺍﻯ ﺍﺩﻳﺎﻥ‬ ‫ﺍﺑﺮﺍﻫﻴﻤــﻰ ﺩﺭ ﻣﺼــﺮ ﻭ ﺍﺳــﺮﺍﺋﻴﻞ‪ ،‬ﺁﻥ ﺭﻭﻧﺪ ﺟﺎﺩﻭﺋﻰ ﻛﻪ ﺟﻬــﺎﻥ ﺭﺍ ﺑﻪ ﺩﻭ‬ ‫ﻗﻄــﺐ ﺟﺎﻧﺒــﺪﺍﺭ »ﻛﻔﺮ« ﻭ »ﺩﻳﻦ« ﺗﻘﺴــﻴﻢ ﻛــﺮﺩﻩ ﺑﻮﺩ ﭘﺎﻳــﺎﻥ ﮔﺮﻓﺖ ﻭ‬ ‫ﺩﻛﺎﻥ »ﺍﺧﻼﻕﻣﺤــﻮﺭﻯ« ﻳﺎ ﺑﻬﺘﺮ ﺑﮕﻮﺋﻴﻢ‪» ،‬ﺩﻳﭙﻠﻤﺎﺳــﻰ ﺑﻤﺐ« ﺗﻌﻄﻴﻞ‬ ‫ﺷــﺪ‪ .‬ﺍﻳﻨﭽﻨﻴﻦ ﺑﻮﺩ ﻛﻪ ﭘﺮﺩﻩ ﺍﺯ ﺷــﻴﻔﺘﮕﻰ »ﻣﻮﺳــﺎﺩ« ﺑﺮ ﺟﻤﺎﻝ ﺑﻰﻣﺜﺎﻝ‬

‫»ﺍﺳــﻼﻣﮕﺮﺍﻳﺎﻥ« ﺑﺮﺍﻓﺘﺎﺩ ﻭ ﺩﺭ ﺗﺪﺍﻭﻡ ﺭﺍﻩ ﻧﻮﺭﺍﻧﻰ ﻫﻴﺘﻠﺮ‪ ،‬ﺣﻜﻮﻣﺖ ﺟﻤﻜﺮﺍﻥ‬ ‫ﺑﻼﻓﺎﺻﻠﻪ ﻫﻤﺴــﺎﻳﺔ ﺷــﻤﺎﻟﻰ ﺭﺍ ﺩﺭ ﻓﻬﺮﺳﺖ »ﺩﺷــﻤﻦ« ﺟﺎﻯ ﺩﺍﺩ ﻭ ‪ ...‬ﻭ ﺩﺭ‬ ‫ﻫﻤﻴﻦ ﺭﺍﺳــﺘﺎ ﺣﻘﻮﻕ ﺑﺸﺮ »ﺍﺳﺘﺒﺪﺍﺩﺳــﺘﻴﺰ« ﻣﺤﻔﻞ ﻛﻮﺷﻨﺮ ﺑﺠﺎﻯ ﺣﻘﻮﻕ‬ ‫ﺑﺸــﺮ ﺩﻳﻨﻰ ﻧﺸﺴــﺖ ﻭ ﻫﻤﺰﻣﺎﻥ ﺑﺎ ﺷــﻴﻮﻥ ﻧﻮﺭﻯﺯﺍﺩ ﺑﺮﺍﻯ »ﺍﺳﻼﻡ«‪ ،‬ﺭﺿﺎ‬ ‫ﻋﻼﻣﻪﺯﺍﺩﻩ ﻫﻢ »ﺷــﻮﺍﻟﻴﺔ ﺍﻭﻣﺎﻧﻴﺴﺖ« ﺭﺍ ﺑﻪ ﻓﺮﻭﺵ ﮔﺬﺍﺭﺩ! ﺭﻛﻮﺭﺩ ﺷﻜﺴﺘﻦ‬ ‫ﻋﺮﺑﺴــﺘﺎﻥ ﺩﺭ »ﻣﺎﺯﺍﺩ ﺑﻮﺩﺟﻪ«‪ ،‬ﻭ ﺗﺒﺪﻳﻞ ﺷــﺪﻥ ﻓﺮﻭﻍ ﻓﺮﺧﺰﺍﺩ ﺑﻪ »ﻓﺮﻭﻍ‬ ‫ﺍﻟﺰﻣــﺎﻥ« ﺩﻟﻴﻞ ﻣﻮﺟــﻪ ﺩﺍﺭﺩ؛ ﺑﻴﻤﺎﺭﻯ ﻓﺮﺿﻰ ﻫﻴﻼﺭﻯ ﻛﻠﻴﻨﺘﻦ ﻭ ﺳــﭙﺲ‬ ‫ﺑﺴﺘﺮﻯ ﺷﺪﻥ ﻭﻯ ﺩﺭ ﺑﻴﻤﺎﺭﺳﺘﺎﻥ ﻧﻴﺰ ﺑﻰﺣﻜﻤﺖ ﻧﻴﺴﺖ!‬

‫ﺳﺎﺯﻣﺎﻥﻫﺎﻯ ﺑﻪ ﺍﺻﻄﻼﺡ ﻣﺪﺍﻓﻊ ﺣﻘﻮﻕ ﺑﺸﺮ ﺩﺭ ﻏﺮﺏ ﻧﻴﺰ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﻦ‬ ‫ﺟﻨﺎﻳﺎﺕ ﺳــﻜﻮﺕ ﺍﺧﺘﻴﺎﺭ ﻛﺮﺩﻩﺍﻧﺪ؛ ﭼﺮﺍ؟ ﭼﻮﻥ »ﻳﻚﺩﺳــﺖ« ﺷﺪﻥ‬ ‫ﻛﺸﻮﺭﻫﺎﻯ ﻣﺴﻠﻤﺎﻥﻧﺸﻴﻦ‪ ،‬ﻣﻨﺎﻓﻊ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺗﺄﻣﻴﻦ ﻣﻰﻛﻨﺪ‪ .‬ﺑﻪ ﻳﺎﺩ‬ ‫ﺩﺍﺭﻳﻢ ﻛﻪ ﻫﻤﺰﻣﺎﻥ ﺑﺎ ﺗﺒﺪﻳﻞ ﻓﺮﻭﻍ ﻓﺮﺧﺰﺍﺩ ﺑﻪ »ﻓﺮﻭﻍﺍﻟﺰﻣﺎﻥ«‪ ،‬ﺁﺧﻮﻧﺪ‬ ‫ﺻﺪﻳﻘﻰ ﻫﻢ ﺩﺭ ﻭﻗﻮﻗﻴﺔ ‪ 8‬ﺩﻳﻤﺎﻩ ﺳــﺎﻟﺠﺎﺭﻯ ﺑﻪ »ﺳﺮﻣﺎﻳﻪ ﮔﺰﺍﺭﻯ ﻛﻼﻥ‬ ‫ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺍﺗﺤﺎﺩ ﺟﺎﻣﻌﺔ ﺍﺳﻼﻣﻰ« ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩ ﺑﻮﺩ! ﭘﻴﺶ ﺍﺯ ﺍﺩﺍﻣﻪ‬ ‫ﻣﻄﻠﺐ ﻳــﻚ ﭘﺮﺍﻧﺘﺰ ﺑﺎﺯ ﻣﻰﻛﻨﻴﻢ ﺗﺎ ﺑﺒﻴﻨﻴﻢ ﺑﻪ ﭼﻪ ﺩﻟﻴﻞ ﺍﻭﺑﺎﺵ ﻣﺆﻧﺚ‪،‬‬ ‫»ﻓﺮﻭﻍﺍﻟﺰﻣﺎﻥ« ﺭﺍ ﺑﺠﺎﻯ ﻓﺮﻭﻍ ﻓﺮﺧﺰﺍﺩ ﻧﺸﺎﻧﺪﻩﺍﻧﺪ!‬

‫ﺷــﺎﻳﺪ ﺑﻴﻤﺎﺭﻯ ﺭﺳــﺎﻧﻪﺍﻯ ﻫﻴﻼﺭﻯ ﻛﻠﻴﻨﺘﻦ ﺑﺎ ﻣﻮﻋﺪ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺍﺳــﺮﺍﺋﻴﻞ ﻭ‬ ‫ﺑﺤﺮﺍﻥ ﺳــﻮﺭﻳﻪ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺷﺘﻪ ﺑﺎﺷــﺪ‪ .‬ﺍﻳﻦ ﺑﻴﻤﺎﺭﻯ ﻫﻢ ﻫﺸﺪﺍﺭﻯ ﺍﺳﺖ ﺑﻪ‬ ‫ﺩﻭﻟﺖ ﺍﺳــﺮﺍﺋﻴﻞ‪ ،‬ﻭ ﻫﻢ ﺗﺮﻣﺰﻯ ﺍﺳــﺖ ﺑﺮﺍﻯ ﺗﺎﺧﺖ ﻭ ﺗﺎﺯ ﻣﺤﻔﻞ ﻭﺯﻳﺮ ﺍﻣﻮﺭ‬ ‫ﺧﺎﺭﺟﺔ ﺁﻣﺮﻳﻜﺎ ﺩﺭ ﺳــﻮﺭﻳﻪ‪ .‬ﻳﺎﺩﺁﻭﺭ ﺷﻮﻳﻢ‪ ،‬ﻫﻴﻼﺭﻯ ﻛﻠﻴﻨﺘﻦ ﺗﺎ ‪ 20‬ژﺍﻧﻮﻳﻪ‬ ‫‪ 2013‬ﺩﺭ ﺟﺎﻳــﮕﺎﻩ ﻭﺯﺍﺭﺕ ﺑﺎﻗﻰ ﺧﻮﺍﻫﺪ ﻣﺎﻧــﺪ ﻭ ﺍﻳﻦ ﻓﺮﺻﺖ ﺑﺮﺍﻯ ﺣﻤﺎﻳﺖ‬ ‫ﺍﺯ ﺍﺳــﺮﺍﺋﻴﻞ ﺟﻬﺖ ﺟﻨﮓﺍﻓﺮﻭﺯﻯ ﺩﺭ ﺳــﻮﺭﻳﻪ ﻛﻔﺎﻳــﺖ ﻣﻰﻛﻨﺪ! ﻣﻰﺑﻴﻨﻴﻢ‬ ‫ﻛﻪ ﺍﺳــﻼﻡﮔﺮﺍﻳﺎﻥ ﺑﻪ ﺭﻫﺒﺮﻯ ﻣﻮﺳــﺎﺩ ﺑﻪ ﻛﺸــﺘﺎﺭ ﺩﺭ ﺳــﻮﺭﻳﻪ ﻣﺸﻐﻮﻝﺍﻧﺪ ﻭ‬

‫ﺑﺮﺍﻯ ﭘﺎﺳــﺦ ﺑﻪ ﺍﻳﻦ ﭘﺮﺳــﺶ ﻛﺎﻓﻰ ﺍﺳــﺖ ﺑﻪ ﻳﻚ ﺳﺎﻳﺖ »ﻓﺮﻫﻨﮕﻰ«‬ ‫ﻣﺮﺍﺟﻌــﻪ ﻛﻨﻴــﻢ ﻛــﻪ ﺩﺭ ﺁﻥ‪ ،‬ﺍﻟﺒﺘــﻪ ﺍﺯ ﺯﺑــﺎﻥ ﭘﺎﻣﻨﺒﺮﻯ ﺳﺮﺷــﻨﺎﺱ‬ ‫ﺁﺵﻓﺮﻭﺵﻫــﺎ‪» ،‬ﻧﻴﻠﻮﻓﺮ ﺑﻴﻀﺎﺋﻰ«‪ ،‬ﻓــﺮﻭﻍ ﻓﺮﺧﺰﺍﺩ ﺑﻪ ﻋﻨﻮﺍﻥ »ﻣﺎﺩﺭ«‬ ‫ﺧﻼﻕ ﻭ »ﺑﺎ ﺷﻬﺎﻣﺖ« ﻭ ﺭﻧﺞﻛﺸﻴﺪﻩ ﻭ »ﭘﻴﺸﮕﻮ« ﺑﺎ ﻃﺎﻫﺮﻩ ﻗﺮﺓﺍﻟﻌﻴﻦ ﺑﻪ‬ ‫ﻗﻴﺎﺱ ﻛﺸﻴﺪﻩ ﺷﺪﻩ! ﺧﻼﺻﻪ ﻓﺮﻭﻍ ﺭﺍ ﻫﻤﭽﻮﻥ ﺍﻣﺎﻣﺎﻥ ﺷﻴﻌﻰﻣﺴﻠﻜﺎﻥ‬ ‫ﺩﺭ ﻫﺎﻟﻪﺍﻯ ﺍﺯ »ﺗﻘﺪﺱ« ﺷــﻨﺎﻭﺭ ﻛﺮﺩﻩﺍﻧﺪ ﻭ »ﻻﺯﻡ« ﺁﻣﺪﻩ ﺯﻧﺎﻥ ﺍﻳﺮﺍﻥ ﺍﺯ‬ ‫ﻫﻤﻴﻦ »ﺍﻟﮕﻮ« ﭘﻴﺮﻭﻯ ﻛﻨﻨﺪ‪:‬‬

‫»]‪ [...‬ﻫﺮ ﺩﻭ ﺩﺭ ﺁﻏﺎﺯ ‪ 30‬ﺳﺎﻟﮕﻰ ﺍﺯ ﺩﻧﻴﺎ ﺭﻓﺘﻨﺪ ]‪ [...‬ﻫﺮ ﺩﻭ ﺩﺭ ﺍﻭﺝ ﺧﻼﻗﻴﺖ‬ ‫ﻭ ﻧﻮﺁﻭﺭﻯ ﺭﻓﺘﻨﺪ‪ .‬ﻫﺮ ﺩﻭ ﺑﻬﺎﻯ ﺳــﻨﮕﻴﻨﻰ ﺭﺍ ﺑﺮﺍﻯ ﺍﺳــﺘﻘﻼﻝ ﻭ ﺑﺎﻭﺭﺷــﺎﻥ‬ ‫ﭘﺮﺩﺍﺧﺘﻨﺪ‪ :‬ﻓﺮﺯﻧﺪﺍﻥﺷــﺎﻥ ﺍﺯ ﺁﻥﻫﺎ ﮔﺮﻓﺘﻪ ﺷــﺪﻧﺪ‪ .‬ﻫــﺮ ﺩﻭ ﻣﺮگ ﺧﻮﺩ ﺭﺍ‬ ‫ﭘﻴﺶﺑﻴﻨﻰ ﻛﺮﺩﻩﺍﻧﺪ]‪ [...‬ﺁﻥﻫﺎ ﺳــﻨﺖﻫﺎ ﻭ ﻋﺎﺩﺍﺕ ﺩﻳﺮﻳﻨﻪ ﺭﺍ ﻋﻠﻴﺮﻏﻢ ﺁﮔﺎﻫﻰ‬ ‫ﺑﻪ ﺍﻳﻨﻜﻪ ﻋﺮﺻﻪ ﺑﺮ ﺁﻥﻫﺎ ﺗﻨﮓ ﺧﻮﺍﻫﺪ ﺷــﺪ‪ ،‬ﺑﻪ ﺯﻳﺮ ﻋﻼﻣﺖ ﺳﻮﺍﻝ ﺑﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﺷــﻬﺎﻣﺖ ﺑﺮﺍﻯ ﺯﻧﺎﻧﻰ ﻛﻪ ﺩﺭ ﻛﺸــﻮﺭﻯ ﻣﺜﻞ ﺍﻳﺮﺍﻥ ﺗﺮﺑﻴﺖ ﻣﻰﺷﻮﻧﺪ ﺗﺎ‬ ‫ﺧﻮﺩ ﺭﺍ ﺗﻄﺒﻴﻖ ﺩﻫﻨﺪ ﻻﺯﻡ ﺍﺳﺖ]‪«[...‬‬

‫»ﺑﺮﺧﻮﺭﺩ ﻏﺮﻳﺰﻯ« ﻭ ﺍﻟﺒﺘﻪ »ﻣﺎﺩﺭﺍﻧﻪ« ﺑﺎ ﻣﺴــﺎﺋﻞ ﺑﺎﺷــﺪ! ﻭﻳﮋﮔﻰ ﺍﻳﻦ‬ ‫»ﺑﺮﺧﻮﺭﺩ« ﻫﻤﺎﻥ ﺑﻴﮕﺎﻧﮕﻰﺍﺵ ﺑﺎ ﻭﺍﻗﻌﻴﺖ ﺑﺮﻭﻧﻰ‪ ،‬ﻳﻌﻨﻰ ﺷﺮﺍﻳﻂ ﺍﻧﺴﺎﻥ‬ ‫ﺩﺭ ﺯﻣــﺎﻥ ﻭ ﻣﻜﺎﻥ ﻣﺸــﺨﺺ ﺧﻮﺍﻫــﺪ ﺑﻮﺩ‪ .‬ﺁﺵﻓﺮﻭﺵﻫــﺎ ﺯﺑﺎﻥ ﺍﻳﻦ‬ ‫ﻗﻤﺎﺵ »ﺑﺮﺧﻮﺭﺩ« ﺭﺍ »ﺯﺑﺎﻥ ﺯﻧﺎﻧﻪ« ﻣﻰﺧﻮﺍﻧﻨﺪ ﻭ ﺍﻳﻦ ﺑﻪ ﺍﺻﻄﻼﺡ ﺯﺑﺎﻥ‬ ‫ﺭﺍ ﺑﻪ ﺯﺑﺎﻥ »ﺍﻧﺴﺎﻥﺳــﺘﻴﺰ« ﻋﺮﻓﺎﻥ ﭘﻴﻮﻧﺪ ﻣﻰﺯﻧﻨــﺪ! ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪،‬‬ ‫ﺍﻳﻨﺎﻥ ﻧﻴﺰ ﻫﻤﭽﻮﻥ ﺁﺧﻮﻧﺪﺟﻤﺎﻋﺖ ﺑﻌﺪ »ﻣﺎﺩﻯ« ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﻔﻰ‬ ‫ﻣﻰﻛﻨﻨﺪ!‬

‫ﺑﻠــﻪ »ﺻــﺪﻭﺭ ﻓﺘــﻮﻯ« ﺑﺮﺍﻯ ﺯﻧﺎﻥ ﺩﻳﮕﺮ؛ ﻭ ﺍﻳﻦ ﺍﺳــﺖ ﺭﻳﺸــﻪ ﻭ ﺍﺳــﺎﺱ‬ ‫ﺩﺭﺍﻓﺸــﺎﻧﻰﻫﺎﻯ ﺁﺵﻓﺮﻭﺵﻫﺎ! ﺍﻟﺒﺘﻪ ﻻﺕﺑﺎﺯﻯ ﺍﻭﺑــﺎﺵ ﻣﺆﻧﺚ ﺟﻤﻜﺮﺍﻥ ﺑﻪ‬ ‫ﻧﺸــﺎﻧﺪﻥ ﻓﺮﻭﻍﺍﻟﺰﻣﺎﻥ ﺑﺠﺎﻯ ﻓﺮﻭﻍ ﻣﺤﺪﻭﺩ ﻧﻤﻰﺷﻮﺩ؛ ﺑﻪ ﻫﻴﭻ ﻋﻨﻮﺍﻥ‪ ،‬ﺍﻳﻦ‬ ‫ﺭﺷﺘﻪ ﺳﺮ ﺩﺭﺍﺯ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﺍﻇﻬﺎﺭﺍﺕ ﻣﺸﻌﺸﻊ »ﻧﻴﻠﻮﻓﺮ ﺑﻴﻀﺎﺋﻰ« ﻗﻄﺮﻩﺍﻯ‬ ‫ﺍﺳﺖ ﺍﺯ ﺩﺭﻳﺎﻯ ﺗﻘﺪﺱ ﻭ ﺗﻮﺣﺶ ﺟﻤﻜﺮﺍﻧﻴﺎﻥ‪.‬‬

‫ﺑﺎﺭﻯ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﺑﺨﺸﻰ ﺍﺯ ﻗﻠﻢﻓﺮﺳﺎﺋﻰ ﺣﺎﺟﻴﻪ ﺗﻮﺳﻠﻰ ﻛﻪ ﺩﺭ ﺳﺎﻳﺖ‬ ‫»ﻋﺼﺮ ﻧــﻮ«‪ ،‬ﻣﻮﺭﺥ ‪ 9‬ﺩﻳﻤﺎﻩ ﺳــﺎﻟﺠﺎﺭﻯ‪ ،‬ﺗﺤﺖ ﻋﻨﻮﺍﻥ »ﭘﻴﺶﻛﺶ‬ ‫ﻓﺮﻭﻍ« ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻄﻠﺐ‪» ،‬ﺟﻤﻊ ﺯﻧﺎﻥ« ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺗﻞ‬ ‫ﻣﺎﺩﻳﻨﻪ ﻭ »ﻣﻨﻄﻖﺳــﺘﻴﺰ« ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ »ﻋﻠﻤﻰ« ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ! ﻧﻴﺎﺯﻯ‬ ‫ﻧﻴﺴــﺖ ﻛﻪ ﺑﮕﻮﺋﻴﻢ ﺍﻳﻦ ﻣﻘﺎﻟﺔ ﺷــﻴﻮﺍ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺩﻳﮕــﺮ ﻣﻘﺎﻻﺕ ﻟﻮﻃﻰ‬ ‫ﻭ ﻋﻨﺘﺮﻫﺎﻯ ﻋﻤﻮﺳــﺎﻡ‪ ،‬ﻣﺘﻔﻜﺮﺍﻥ ﻣﺪﺭﻧﻴﺘــﻪ ﻳﻌﻨﻰ ﻣﺎﺭﻛﺲ‪ ،‬ﻧﻴﭽﻪ ﻭ‬ ‫ﻓﺮﻭﻳــﺪ ﺭﺍ ﻫﺪﻑ ﻗﺮﺍﺭ ﺩﺍﺩﻩ! ﺍﻳﻨــﺎﻥ ﺑﺎ ﭘﺮﺗﺎﺏ ﺯﻥ ﺑﻪ ﺟﺎﻳﮕﺎﻩ »ﻣﺎﺩﻳﻨﻪ«‪،‬‬ ‫ﺍﻭ ﺭﺍ ﺍﺯ ﻧﻈﻢ ﺟﺎﻣﻌﺔ ﺍﻧﺴــﺎﻧﻰ ﺧﺎﺭﺝ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﺗﺎ ﺯﺑﺎﻥ ﻋﺮﻓﺎﻧﻰ ﻣﻮﻟﻮﻯ‬ ‫ﺭﺍ »ﺯﺑﺎﻥ ﺯﻥ« ﺑﺨﻮﺍﻧﻨﺪ ﻭ ﺍﻳﻨﭽﻨﻴﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻳﻚ ﭼﺸﻢ ﺑﺮﻫﻢ ﺯﺩﻥ‬ ‫»ﻧﮕﺮﺵ ﻣﺎﺭﻛﺲ« ﻫﻢ ﻧﻔﻰ ﻣﻰﺷــﻮﺩ ﻭ ﻣﻰﺭﺳﻴﻢ ﺑﻪ ﻓﻠﺴﻔﺔ ﻛﻼﺳﻴﻚ‬ ‫ﻭ ﻣﺰﺧﺮﻓﺎﺗﻰ ﺍﺯ ﻗﻤﺎﺵ ﻋﺸــﻖ ﻭ ﺷــﻮﺭ ﻭ ﺁﺭﻣﺎﻥﺷــﻬﺮ ﻭ ‪ ...‬ﻭ ﺍﺯ ﻫﻤﻴﻦ‬ ‫ﻧﺎﻛﺠﺎﺁﺑﺎﺩ ﺍﺳﺖ ﻛﻪ ﻣﻰﺗﻮﺍﻥ ﻣﺠﻬﺰ ﺑﻪ ﺍﺑﻬﺎﻡ »ﺷﻬﺎﻣﺖ«‪ ،‬ﭘﺎﻯ ﺑﻪ ﻋﺮﺻﺔ‬ ‫ﺳﻴﺎﺳﺖ ﮔﺬﺍﺭﺩ ﻭ ﻫﻤﭽﻮﻥ »ﺣﺴــﻴﻦ ﻋﻴﻦ« ﺑﺮﺍﻯ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺍﺳﺘﺒﺪﺍﺩ‬ ‫ﻗﻴﺎﻡ ﻛﺮﺩ‪:‬‬

‫ﺑــﺎﺭﻯ ﺩﺭ ﺗــﺪﺍﻭﻡ ﺩﻛﺎﻥ ﺍﺧﻼﻕﻣﺤﻮﺭﻯ ﺣﻀــﺮﺕ ﺍﺑﺮﺍﻫﻴــﻢ‪ ،‬ﺁﺵﻓﺮﻭﺵﻫﺎ‬ ‫ﺑــﻪ ﺑﻬﺎﻧﺔ ﺑﺰﺭﮔﺪﺍﺷــﺖ ﻓــﺮﻭﻍ‪ ،‬ﻭ ﺍﺯ ﻃﺮﻳﻖ ﺗﺤﺮﻳﻒ ﻧﻈﺮﻳﺔ ﻓﺮﻭﻳﺪ‪ ،‬ﺑﺴــﺎﻁ‬ ‫»ﺍﺳﻄﻮﺭﻩ ﻓﺮﻭﺷــﻰ« ﭘﻬﻦ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺣﻀﺮﺍﺕ ﺍﺯ ﻳﻚﺳﻮ ﻧﻴﭽﻪ‪ ،‬ﻓﻴﻠﺴﻮﻑ‬ ‫ﻣﺪﺭﻧﻴﺘﻪ ﺭﺍ ﺑﻪ ﻋﺮﻓﺎﻥ ﻧﺰﺩﻳﻚ ﻣﻰﻛﻨﻨﺪ‪ ،‬ﻭ ﺍﺯ ﺳــﻮﻯ ﺩﻳﮕﺮ ﺭﻭﺍﻧﻜﺎﻭﻯ ﺭﺍ ﺑﺎ‬ ‫ﺍﺳﻄﻮﺭﻩﺷﻨﺎﺳــﻰ ﺩﺭ ﺗﺮﺍﺩﻑ ﻗﺮﺍﺭ ﻣﻰﺩﻫﻨــﺪ! ﺍﻳﻨﻬﻤﻪ ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ‪ ،‬ﻳﻚﺑﺎﺭ ﻭ‬ ‫ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ »ﺯﻥ« ﺭﺍ ﺩﺭ ﺍﺳﺎﺭﺕ »ﺯﻧﺎﻧﮕﻰﺍﻯ« ﺑﻨﺸﺎﻧﻨﺪ ﻛﻪ ﺁﻥ ﺭﺍ ﺧﻮﺩﺷﺎﻥ‬ ‫»ﺗﻌﺮﻳــﻒ« ﻛﺮﺩﻩﺍﻧــﺪ! ﺍﻳﻨﺎﻥ ﺍﺩﻋﺎ ﻣﻰﻛﻨﻨﺪ‪» ،‬ﻧﮕﺎﻩ ﺯﻥ‪ ،‬ﺩﺭﻭﻧﻰ ﺍﺳــﺖ‪«.‬‬ ‫ﺍﻳﻨﻜــﻪ ﺍﻳﻦ »ﻓﺘﻮﻯ« ﺭﺍ ﺍﺯ ﻛﺠﺎ ﺍﺳــﺘﺨﺮﺍﺝ ﻛﺮﺩﻩﺍﻧــﺪ ﺍﻫﻤﻴﺘﻰ ﻧﺪﺍﺭﺩ‪ ،‬ﻣﻬﻢ‬ ‫ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﺑﺪﺍﻧﻴﻢ ﺑﺮﺧﻮﺭﺩ ﻏﺮﻳﺰﻯ ﺍﻧﺴﺎﻥﻫﺎ ﺑﺎ ﻣﺴﺎﺋﻞ ﺑﻪ ﻫﻴﭻ ﻋﻨﻮﺍﻥ ﺑﻪ‬ ‫»ﺯﻥ« ﻣﺤﺪﻭﺩ ﻧﻤﻰﺷﻮﺩ‪:‬‬ ‫»]‪ [...‬ﺑﺎﻳﺪ ﺑﺪﺍﻧﻴﻢ ﻭ ﺑﭙﺬﻳﺮﻳﻢ ﻛﻪ‪ ،‬ﺯﻧﺎﻥ ﻧﮕﺎﻩ ﺷﺎﻥ ﺑﻪ ﻣﺴﺎﻳﻞ ]‪ [...‬ﺑﻴﺸﺘﺮ ﺍﺯ‬ ‫ﺩﺭﻭﻥ ﺍﺳﺖ ﺗﺎ ﺍﺯ ﺑﺮﻭﻥ]‪«[...‬‬ ‫ﺑﻠــﻪ‪ ،‬ﺑــﺎ ﻓﻼﺳــﻔﺔ »ﻣﻜﺘﺐ ﺁﺵ« ﺑﻬﺘﺮ ﺁﺷــﻨﺎ ﺷــﻮﻳﻢ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﺍﻳﻨﺎﻥ‬ ‫ﺯﻥ ﺍﻳﺮﺍﻧﻰ ﻛﻪ ﺩﺭ ﺟﺎﻣﻌﺔ ﺗﺤﺖ ﺳــﻠﻄﺔ ﺁﺧﻮﻧﺪ‪ ،‬ﺍﺯ ﺍﻧﺴــﺎﻧﻴﺖ ﺗﻬﻰ ﺷــﺪﻩ ﻭ‬ ‫ﺍﺑﺰﺍﺭ ﺑﻬﺮﻩﻛﺸــﻰ ﺟﻨﺴﻰ ﺑﻪ ﺷــﻤﺎﺭ ﻣﻰﺁﻳﺪ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﺩﺭﻭﻥﺍﺵ »ﺑﻴﺮﻭﻧﻰ«‬ ‫ﻭ ﻣﺘﻌﻠﻖ ﺑﻪ »ﻗﺪﺭﺕ« ﻧﻴﺴــﺖ ﻛﻪ ﺑﻪ ﺯﻋﻢ ﺣﻀﺮﺍﺕ ﻧﮕﺎﻩﺍﺵ ﻫﻢ ﺍﺯ »ﺩﺭﻭﻥ‬ ‫ﺁﺧﻮﻧﺪ« ﻧﻤﻰﺁﻳﺪ! ﺷﺎﻳﺪ ﺍﻣﺜﺎﻝ ﺣﺎﺟﻴﻪ ﺗﻮﺳﻠﻰ ﻧﻤﻰﺧﻮﺍﻫﻨﺪ ﺑﻪ ﻣﺎ ﺑﮕﻮﻳﻨﺪ‪،‬‬ ‫ﺍﻳــﻦ ﺑﻪ ﺍﺻﻄﻼﺡ »ﻧﮕﺎﻩ ﺩﺭﻭﻧﻰ« ﺍﺻﻮﻻً ﭼﻴﺴــﺖ‪ ،‬ﻭﻟﻰ ﮔﻮﻳﺎ ﻣﻘﺼﻮﺩﺷــﺎﻥ‬

‫»]‪ [...‬ﻓﺮﻭﻍ ﺗﺠﺮﺑﺔ ﺷــﻜﻔﺘﻦ ﺯﻧﺎﻧﮕﻰﺍﺵ ﺭﺍ ﻛﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺗﺠﺮﻳﻪ ﻣﺎﺩﺭ‬ ‫ﺷﺪﻥ ﺍﺳﺖ ﻭ ﻧﻴﺰ ﻭﻳﮋﮔﻰﻫﺎﻯ ﻣﺎﺩﻳﻨﮕﻰ ]‪ [...‬ﺭﺍ ﻛﻪ ﻫﺮ ﺩﻭﺷﻴﺰﺓ ﺑﻜﺮﻯ‬ ‫ﺩﺭ ﺩﺭﻭﻥ ﺧﻮﻳﺶ ﺍﺣﺴــﺎﺱ ﻭ ﻟﻤﺲ ﻣﻰﻛﻨﺪ ﺍﻣﺎ‪ ،‬ﻛﻤﺘﺮ ﺯﻧﻰ ﺷﻬﺎﻣﺖ‬ ‫ﺍﺷﺎﺭﻩ ﻭ ﺣﺘﻰ ﻳﺎﺩﺁﻭﺭﻯ ﺁﻥ ﺭﺍ ﺩﺍﺭﺩ‪ ،‬ﺍﻳﻦ ﮔﻮﻧﻪ ﺑﻴﺎﻥ ﻣﻰﻛﻨﺪ ]‪«[...‬‬ ‫ﺍﺯ ﻧﻈــﺮ ﻣــﺎ ﻋﻨــﻮﺍﻥ »ﺩﺭ ﺑــﺎﺏ ﺗﺒﺪﻳﻞ ﺳــﺮﻭﺩﺓ ﻓــﺮﻭﻍ ﻓﺮﺧــﺰﺍﺩ ﺑﻪ‬ ‫ﺗﻮﺿﻴﺢﺍﻟﻤﺴــﺎﺋﻞ ﺍﻭﺑﺎﺵ ﻣﻮﻧﺚ!« ﺑﺮﺍﻯ ﻣﻘﺎﻟﺔ ﻭﺯﻳﻦ ﺍﺳــﺘﺎﺩ ﺗﻮﺳــﻠﻰ‬ ‫ﻣﻨﺎﺳــﺐﺗﺮ ﻣﻰﻧﻤﺎﻳﺪ‪ .‬ﻭﻟﻰ ﻧﻬﺎﻳﺖ ﺍﻣﺮ‪ ،‬ﺗﺮﻫﺎﺕ »ﭘﺮﻭﻓﺴــﻮﺭ« ﺗﻮﺳﻠﻰ‬ ‫ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﺗﻔﺴــﻴﺮ ﺑﻰﻧﻴﺎﺯ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﻣﺘﻔﻜﺮ ﻋﻈﻴﻢﺍﻟﺸﺄﻥ ﺑﺎ ﭘﻴﺮﻭﻯ‬ ‫ﺍﺯ ﺗﻮﺣﺶ ﺍﺑﺮﺍﻫﻴﻤﻰ‪» ،‬ﺟﺰء« ﺭﺍ ﺑﺠﺎﻯ »ﻛﻞ« ﻧﺸــﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﺍﻳﺸــﺎﻥ‬ ‫ﻫﻤﭽﻮﻥ ﺍﻏﻠﺐ »ﺗﺤﻠﻴﻞﮔﺮﺍﻥ« ﻋﺮﺻﺔ ﻓﻘﺮ ﻓﺮﻫﻨﮕﻰ‪» ،‬ﺳﻮﺑﮋﻛﺘﻴﻮﻳﺘﻪ«‬ ‫ﺩﺭ ﻳــﻚ ﻳﺎ ﭼﻨﺪ ﺷــﻌﺮ ﺭﺍ ﺑﺎ »ﺳــﻮژﻩ« ـ ﺷــﺨﺺ ﻓــﺮﻭﻍ ﻓﺮﺧﺰﺍﺩ ـ‬ ‫ﺩﺭ ﺗــﺮﺍﺩﻑ ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ! ﻭﺍﺭﺩ ﺟﺰﺋﻴﺎﺕ ﻧﻤﻰﺷــﻮﻳﻢ ﻓﻘﻂ ﻣﻰﮔﻮﺋﻴﻢ‪،‬‬

‫»ﺳــﻮﺑﮋﻛﺘﻴﻮﻳﺘﻪ«‪ ،‬ﻣﺎﻧﻨﺪ »ﺭﺍﻭﻯ« ﺩﺭ ﺭﻣــﺎﻥ‪ ،‬ﻣﻮﺟﻮﺩﻳﺘﻰ ﺑﺮﻫﻪﺍﻯ ﻭ ﮔﺬﺭﺍ‬ ‫ﺩﺍﺭﺩ‪ ،‬ﻭ ﺍﻳــﻦ ﻣﻮﺟﻮﺩﻳــﺖ ﺩﺭ ﻫﺮ ﺷــﻌﺮ ﻣﺘﻔﺎﻭﺕ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﺯ ﺳــﻮﻯ‬ ‫ﺩﻳﮕﺮ‪ ،‬ﺷــﻌﺮﻫﺎﻯ ﻓﺮﻭﻍ ﻓﺮﺧﺰﺍﺩ‪ ،‬ﺩﺭ ﺗﻤﺎﻡ ﺍﺑﻌﺎﺩ »ﻫﻨﺮ« ﺍﺳﺖ‪ ،‬ﻧﻪ »ﺷﻌﺎﺭ‬ ‫ﺳﻴﺎﺳﻰ!« ﺧﻼﺻﻪ‪ ،‬ﺑﺎﻳﺪ ﺑﻪ ﺍﻭﺑﺎﺵ ﺑﺮﺍﺑﺮﻯﻃﻠﺐ ﺑﮕﻮﺋﻴﻢ ﻛﻪ ﺑﺮﺍﻯ »ﺍﻧﻘﻼﺏ‬ ‫ﻓﺮﺍﺟﻨﺴــﻴﺘﻰ« ﻭ »ﺣﺴــﻴﻨﻰﺗﺎﻥ«‪ ،‬ﻧﻤﻰﺗﻮﺍﻧﻴﺪ ﺍﺯ ﻓﺮﻭﻍ ﻓﺮﺧﺰﺍﺩ »ﺭﻫﺒﺮ«‬ ‫ﺑﺴﺎﺯﻳﺪ‪.‬‬ ‫ﺁﺵﻓﺮﻭﺵﻫﺎﻯ ﻣﺤﺘﺮﻡ! ﭼﻪ ﺑﺨﻮﺍﻫﻴﺪ‪ ،‬ﻭ ﭼﻪ ﻧﺨﻮﺍﻫﻴﺪ؛ »ﺟﻨﺴﻰﺍﺕ« ﻳﻚ‬ ‫ﻭﺍﻗﻌﻴﺖ ﺍﺳﺖ‪ .‬ﻭ ﺑﺎ ﭘﻴﺮﻭﻯ ﺍﺯ ﺍﻣﺎﻡﺗﺎﻥ ﻧﻤﻰﺗﻮﺍﻧﻴﺪ ﻭﺍﻗﻌﻴﺖ ﺭﺍ »ﭘﺎﻙﺳﺎﺯﻯ«‬ ‫ﻛﻨﻴﺪ‪ .‬ﻭﺍﻗﻌﻴﺖ‪ ،‬ﺯﺩﻭﺩﻧﻰ ﻧﻴﺴــﺖ‪ .‬ﻧﻪ ﺑﺎ ﺷﻤﺸــﻴﺮ‪ ،‬ﻧــﻪ ﺑﺎ ﺣﺠﺎﺏ‪ ،‬ﻧﻪ ﺑﺎ‬ ‫ﻋﺮﻓــﺎﻥ ﻭ ﻧﻪ ﺑﺎ ﻧﻔــﻰ ﺟﻨﺲ ﻣﺨﺎﻟﻒ‪ .‬ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﺭﺗﺒــﺎﻁ‪ ،‬ﺗﻘﺎﺑﻞ ﻭ ﺍﻧﮕﻴﺰﺓ‬ ‫ﺟﻨﺴــﻰ ﻣﻴﺎﻥ ﺍﻧﺴــﺎﻥﻫﺎ ﻭﺍﻗﻌﻴﺖ ﺩﺍﺭﺩ‪ .‬ﻫﺮ ﭼﻨﺪ ﺁﺧﻮﻧﺪﻫﺎ ﺍﻳﻦ ﺍﺭﺗﺒﺎﻃﺎﺕ‬ ‫ﺭﺍ ﭘﺸــﺖ ﺩﺭﻫﺎﻯ ﺑﺴﺘﺔ ﺣﺮﻣﺴــﺮﺍ ﺑﻴﺸﺘﺮ ﺑﭙﺴــﻨﺪﻧﺪ‪ ،‬ﻭ ﻫﺮ ﭼﻨﺪ ﺟﻤﺎﻋﺖ‬ ‫ﺁﺧﻮﻧﺪﻫﺎﻯ ﻣﻴﻨﻰژﻭپﭘﻮﺵ ﺑــﺎ ﻭﺭﺍﺟﻰﻫﺎﻯ »ﺍﻓﻼﻃﻮﻧﻰ ـ ﺧﺎﻟﻪ ﺯﻧﻜﻰ« ﺑﻪ‬ ‫ﻧﻔﻰ ﺍﻳﻦ ﻭﺍﻗﻌﻴﺖ ﺑﻨﺸﻴﻨﻨﺪ! ﺍﻟﺒﺘﻪ »ﺣﻖ« ﻫﻤﻴﺸﻪ ﺑﺎ ﺁﺵﻓﺮﻭﺵﻫﺎ ﺧﻮﺍﻫﺪ‬ ‫ﺑﻮﺩ‪ ،‬ﭼﺮﺍ ﻛﻪ »ﻭﺭﺍﺟﻰ« ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﺯ ﺍﺳﺘﺪﻻﻝ ﺑﻰﻧﻴﺎﺯ ﺍﺳﺖ‪.‬‬ ‫ﺑــﺎ ﻫﻤﻴــﻦ ﻭﺭﺍﺟﻰﻫﺎ ﻳﻮﺗﻮﭘﻴﺎ‪ ،‬ﻳﺎ ﺑﻬﺘــﺮ ﺑﮕﻮﺋﻴﻢ‪ ،‬ﻧﺎﻛﺠﺎﺁﺑﺎﺩ ﻣﻨﺎﺳــﺒﻰ ﺑﺮ ﭘﺎ‬ ‫ﻣﻰﺷﻮﺩ‪ ،‬ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻰﺗﻮﺍﻥ »ﺍﻧﺴﺎﻥﻣﺤﻮﺭﻯ« ﺭﺍ ﺑﻪ ﺧﺪﺍﻣﺤﻮﺭﻯ ﻭ ﻋﺮﻓﺎﻥ‬ ‫ﭘﻴﻮﻧــﺪ ﺯﺩ‪ ،‬ﻭ ﺑــﻪ ﻧﺘﺎﻳﺞ ﻣﻄﻠــﻮﺏ ﺑﺮﺧﻰ ﻣﺤﺎﻓﻞ ﺟﻬﺎﻧﻰ ﺩﺳــﺖ ﻳﺎﻓﺖ‪ .‬ﻭ‬ ‫ﻧﺘﺎﻳﺞ ﻣﻄﻠﻮﺏ ﻧﻴﺰ ﭼﻴﺰﻯ ﻧﻴﺴﺖ ﺟﺰ ﺗﺮﺍﺩﻑ ﻳﺎﻓﺘﻦ »ﻛﭙﺮﻧﻴﻚ« ﺑﺎ »ﻓﺮﻭﻳﺪ«‪،‬‬ ‫ﻭ ﭘﺎﻣﻨﺒــﺮﻯ ﺧﻮﺍﻧﺪﻥ ﻳﻚ ﺁﺧﻮﻧﺪ ﻣﻮﻧﺚ ﺟﻤﻜﺮﺍﻧﻰ ﺑﺮﺍﻯ ﺳــﻴﻤﻮﻥ ﺩﻭﺑﻮﻭﺍﺭ‪،‬‬ ‫»ﻓﻴﻠﺴﻮﻑ« ﺍﮔﺰﻳﺴﺘﺎﻧﺴﻴﺎﻟﻴﺴﺖ ﺁﻧﻬﻢ ﺑﺎ ﻫﺪﻑ »ﻧﻔﻰ« ﻭ »ﺗﺨﺮﻳﺐ« ﻭﻯ‪:‬‬ ‫»]‪ [...‬ﺗﺌﻮﺭﻯﻫــﺎﻯ ﻛﭙﺮﻧﻴــﻚ ]‪ [...‬ﻭ ﺩﺍﺭﻭﻳﻦ ﻭ ﺍﺯ ﻫﻤــﻪ ﻣﻬﻢﺗﺮ ﻓﺮﻭﻳﺪ ﻛﻪ‬ ‫ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺭﺍ ﻭﺍﺭﺩ ﺍﻧﺪﻳﺸــﻪ ﻭ ﺯﻧﺪﮔﻰ ﻣﺎ ﻣﻰﺳﺎﺯﺩ ]‪ [...‬ﭼﺎﻟﺶﻫﺎﻯ ﺑﺴﻴﺎﺭﻯ‬ ‫ﺭﺍ ﻣﻴﺎﻥ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﻭ ﻧﻴﺰ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﻣﻮﺟﺐ ﻣﻰﺷﻮﺩ]‪ [...‬ﻳﻜﻰ ﺍﺯ ﺍﻳﻦ‬ ‫ﭼﺎﻟﺶﻫﺎ ]‪[...‬ﺭﻭﺍﻳﺖﮔﺮﻯ ﺯﻧﺎﻧﻪ ﺍﺳــﺖ ]‪ [...‬ﻣﻦ ﺑﻪ ﺁﺭﺍﻯ ]‪[...‬ﻓﻴﻠﺴﻮﻓﺎﻥ ﺯﻥ‬ ‫ﻣﻌﺎﺻﺮ ﺍﺷــﺎﺭﻩ ﻣﻰﻛﻨﻢ ﺗﺎ ﺑﺘﻮﺍﻧﻢ ]‪ [...‬ﻣﻄﻠﺐﺍﻡ ﺭﺍ ﺑﻬﺘﺮ ﺑﻴﺎﻥ ﻛﻨﻢ ]‪ [...‬ﭘﻴﺶ‬ ‫ﺍﺯ ﺳــﻴﻤﻮﻥ ﺩﻭﺑﻮﻭﺁﺭ‪ ،‬ﻣﺎ ]‪[...‬ﺍﻧﺪﻳﺸﻤﻨﺪ ﺯﻥ ﻧﺪﺍﺷــﺘﻴﻢ ]‪ [...‬ﺩﻟﻴﻞ ﺁﻥ ﻫﻢ‬ ‫ﻣﻌﻠﻮﻡ ﺍﺳﺖ؛ ﺗﺎﺭﻳﺦ ﻣﺎ ]‪ [...‬ﺗﺎﺭﻳﺦ ﻣﺬﻛﺮ ﺑﻮﺩﻩ ﻭ ﻫﻨﻮﺯ ﻫﻢ ﻫﺴﺖ‪ .‬ﺳﻴﻤﻮﻥ‬ ‫ﺩﻭﺑــﻮﻭﺁﺭ ﺩﺭ ﻛﺘﺎﺏ ﺟﻨــﺲ ﺩﻭﻡ )ﻛﻪ ﻣﻦ ﻫﻴﭽﮕﺎﻩ ﺑﺎ ﻧﺎﻡ ﺁﻥ ﻣﻮﺍﻓﻖ ﻧﺒﻮﺩﻡ ﻭ‬ ‫ﻫﺮﮔﺰ ﺯﻥ ﺭﺍ ﺟﻨﺲ ﺩﻭﻡ ﻧﻤﻰﺩﺍﻧﺴﺘﻢ ﻭ ﻧﻤﻰﺩﺍﻧﻢ‪ ،‬ﺣﺘﻰ ﺩﺭ ﻫﻤﺎﻥ ﺗﻌﺮﻳﻔﻰ‬ ‫ﻛﻪ ﺍﻭ ﺩﺍﺩﻩ ﺍﺳﺖ( ]‪«[...‬‬ ‫ﻫﻤﻴﻨﺠــﺎ ﺑﮕﻮﺋﻴــﻢ‪» ،‬ﺭﻭﺍﻳﺖﮔﺮﻯ« ﺯﻧﺎﻧــﻪ ﺑﺮﺧﺎﺳــﺘﻪ ﺍﺯ ﺭﻭﺍﺑﻂ ﺍﺟﺘﻤﺎﻋﻰ‬ ‫ﻣﺮﺩﺳﺎﻻﺭﺍﻧﻪ ﺍﺳﺖ ﻭ ﻫﻴﭻ ﺍﺭﺗﺒﺎﻃﻰ ﺑﺎ »ﺟﻨﺴﻰﺍﺕ« ﺩﺭ ﻣﻌﻨﺎﻯ ﻓﻴﺰﻳﻮﻟﻮژﻳﻚ‬

‫ﺁﻥ ﻧﺪﺍﺭﺩ‪ .‬ﺗﺎﺭﻳﺦ ﺍﻧﺴــﺎﻥﻫﺎ ﻫﻢ »ﻣﺬﻛﺮ« ﻧﻴﺴﺖ‪» ،‬ﭘﺪﺭﺷﺎﻫﻰ« ﺑﻮﺩﻩ‪ ،‬ﻭ‬ ‫ﺍﻣﺮﻭﺯ ﻫﻢ »ﻣﺮﺩﺳﺎﻻﺭ« ﺍﺳﺖ‪ .‬ﻭﻟﻰ ﺍﻳﻦ ﺍﻣﺮ ﺩﻟﻴﻠﻰ ﺑﺮ ﺭﺩ ﺭﻭﺍﺑﻂ ﺍﺟﺘﻤﺎﻋﻰ‬ ‫ﺑﺮ ﭘﺎﻳﺔ »ﺟﻨﺴﻰﺍﺕ« ﻧﻤﻰﺷﻮﺩ‪ .‬ﻣﺮﺩﻭﺩ ﺷﻤﺮﺩﻥ ﺭﻭﺍﺑﻂ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺮ ﭘﺎﻳﺔ‬ ‫ﺟﻨﺴــﻰﺍﺕ‪ ،‬ﻧﻬﺎﻳﺖ ﺍﻣﺮ ﻛﺎﺭ ﺭﺍ ﺑﺠﺎﺋﻰ ﻣﻰﺭﺳــﺎﻧﺪ ﻛﻪ ﺑﮕﻮﻳﻨﺪ‪ ،‬ﻫﺮ ﻛﺲ‬ ‫ـ ﻣــﺮﺩ ﻳــﺎ ﺯﻥ ـ ﺯﻳﺒﺎﺭﻭﻯ ﻭ ﺑﺮﺍﺯﻧﺪﻩ ﺍﺳــﺖ‪ ،‬ﺑﺎﻳﺪ ﻳﻚ ﮔﻮﻧﻰ ﺑﺮ ﺳــﺮﺵ‬ ‫ﺑﻴﺎﻧــﺪﺍﺯﺩ ﺗﺎ ﺟﺎﺫﺑﻪﺍﻯ ﻛﻪ ﺯﻳﺒﺎﺋﻰﺍﺵ ﺍﻳﺠﺎﺩ ﻣﻰﻛﻨﺪ ﺭﻭﺍﺑﻂﺍﺵ ﺭﺍ ﺑﺎ ﺍﻃﺮﺍﻑ‬ ‫»ﻣﺨــﺪﻭﺵ« ﻧﻨﻤﺎﻳﺪ‪ .‬ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﻳﻚ ﻣﻮﺟﻮﺩﻳﺖ »ﻓﺮﺍﺟﻨﺴــﻴﺘﻰ« ﺑﻪ‬ ‫ﻭﺟــﻮﺩ ﻣﻰﺁﻳﺪ‪ .‬ﺁﻧﺎﻧﻜــﻪ ﺍﻳﻦ ﻗﻤﺎﺵ »ﺗﺰ ﺍﺟﺘﻤﺎﻋــﻰ« ﺭﺍ ﭘﻴﺶﭘﺎﻯ ﺟﺎﻣﻌﻪ‬ ‫ﻣﻰﮔﺬﺍﺭﻧﺪ ﺩﺭ ﻭﺍﻗﻊ ﺑﻪ ﭼﻨﻴﻦ ﺍﻓﺘﻀﺎﺣﻰ ﺩﺍﻣﻦ ﻣﻰﺯﻧﻨﺪ‪ .‬ﺑﺎﺭﻯ ﻫﻤﭽﻨﺎﻧﻜﻪ‬ ‫ﻣﻰﺑﻴﻨﻴﻢ‪» ،‬ﭘﺮﻭﻓﺴــﻮﺭ« ﺗﻮﺳﻠﻰ ﻛﻪ »ﺟﻨﺲﺩﻭﻡ« ﺭﺍ »ﻗﺒﻮﻝ« ﻧﺪﺍﺭﻧﺪ‪ ،‬ﺍﺯ‬ ‫ﻫﺮﮔﻮﻧﻪ »ﺍﺳﺘﺪﻻﻝ« ﻫﻢ ﺑﻰﻧﻴﺎﺯ ﻫﺴﺘﻨﺪ‪ .‬ﭼﺮﺍ ﻛﻪ »ﺳﺮﻭﺳﺎﻣﺎﻥ« ﺩﺍﺩﻥ ﺑﻪ‬ ‫ﺟﺎﻣﻌﺔ »ﻓﺮﺍﺟﻨﺴــﻴﺘﻰ«‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﮔﺎﻡ ﺩﻭﻡ »ﺟﺎﻣﻌﺔ ﺑﻰﻃﺒﻘﺔ ﺗﻮﺣﻴﺪﻯ«‬ ‫ﺍﺳﺖ‪ ،‬ﻭ ﺗﻜﻴﻪﮔﺎﻫﻰ ﺟﺰ ﺗﻮﺣﺶ ﺍﺩﻳﺎﻥ ﺍﺑﺮﺍﻫﻴﻤﻰ ﻭ ﺭﻭﺍﺑﻂ ﻳﻜﺴﻮﻳﺔ ﺟﻮﺍﻣﻊ‬ ‫ﺍﺳــﻄﻮﺭﻩﺍﻯ ﻧﺪﺍﺭﺩ‪» .‬ﺟﺎﻣﻌﺔ ﻓﺮﺍﺟﻨﺴﻴﺘﻰ« ﺁﺵﻓﺮﻭﺵﻫﺎ ﻫﻤﺎﻥ ﺍﺳﺖ ﻛﻪ‬ ‫ﻣﺠﻴﺪ ﺗﻮﻛﻠﻰ ﺑﺎ ﺑﻪ ﺳﺮ ﻛﺮﺩﻥ »ﭼﺎﺩﺭﺳﻴﺎ« ﭘﺮﺩﺓ ﺍﻭﻝ ﺁﻥ ﺭﺍ ﺑﻪ ﺻﺤﻨﻪ ﺁﻭﺭﺩﻩ‬ ‫ﺑﻮﺩ ﻭ ﺟﺎﻳﺰﻩ ﻫﻢ ﺩﺭﻳﺎﻓﺖ ﻛﺮﺩ‪ .‬ﻭ ﺑﻪ ﻳﺎﺩ ﺩﺍﺭﻳﻢ ﻛﻪ ﻋﺪﻩﺍﻯ ﺑﻪ ﺟﺎﻧﺒﺪﺍﺭﻯ ﺍﺯ‬ ‫»ﺣﺠﺎﺏ ﻣﺮﺩﺍﻥ« ﻗﻴﺎﻡ ﻛﺮﺩﻧﺪ!‬ ‫ﺁﺧﻮﻧــﺪ ﺟﻤﺎﻋﺖ ﺩﺭ ﻫﺮ ﺣﺎﻝ »ﺟﺎﻧﺒﺪﺍﺭ« ﺍﺳــﺖ‪ .‬ﺭﻭﺷــﻦﺗﺮ ﺑﮕﻮﺋﻴﻢ ﺍﻳﻦ‬ ‫ﺟﺎﻧﻮﺭﺍﻥ ﻭﺣﺸــﻰ ﺑﺎ ﺭﻭﺍﺑﻂ ﺩﻭﺳــﻮﻳﻪ‪ ،‬ﺍﻧﺴــﺎﻥﻣﺤﻮﺭﻯ ﻭ ﻧﮕﺮﺵ ﻣﻨﻄﻘﻰ‬ ‫ﺑﻴﮕﺎﻧﻪﺍﻧﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﻧﻴﺰ ﻳﻜﺴــﻮﻳﮕﻰ ﺍﺳــﻄﻮﺭﻩ‪ ،‬ﻋﺮﻓﺎﻥ ﻭ »ﺷﺎﺩﻯ‬ ‫ﺭﻭﺡ« ﺭﺍ ﻫﺪﻑ ﻭﺍﻻ ﻣﻌﺮﻓﻰ ﻣﻰﻛﻨﻨﺪ‪:‬‬ ‫»]‪ [...‬ﮔﻔﺘﮕﻮﻫﺎﻯ ﺗﻨﻬﺎﺋﻰ ﺩﻛﺘﺮ ﻋﻠﻰ ﺷﺮﻳﻌﺘﻰ ]‪ [...‬ﺑﺮﺧﻰ ﺷﻌﺮﻫﺎﻯ ﻣﻮﻻﻧﺎ‬ ‫ﻛــﻪ ﻣﻮﺟﺐ ﺭﻗــﺺ ]‪ [...‬ﻭ ﭘﺮﻳﺸــﻴﺪﮔﻰ ﻧﺸــﺎﻁﺍﻧﮕﻴﺰ ﻭ ﺍﺣﻴﺎﮔﺮﺍﻧﻪ ﺭﻭﺣﻰ‬ ‫ﻣﻰﺷﻮﻧﺪ ]‪ [...‬ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﺍﻧﻴﻤﺎﻯ ﺯﻧﺎﻧﻪ ﺩﺭﻭﻥ ﻣﻮﻟﻒ ﺁﻥ ﻫﺴﺘﻨﺪ ]‪«[...‬‬ ‫ﻣﻰﺑﻴﻨﻴــﻢ ﻛﻪ ﺁﺧﻮﻧﺪﻫــﺎﻯ ﻣﻮﻧﺚ‪ ،‬ﻣﺎﻧﻨــﺪ ﺍﻧﻮﺍﻉ ﻣﺬﻛــﺮ‪ ،‬ﺍﺯ »ﺯﻧﺪﮔﻰ«‪،‬‬ ‫»ﻣﺎﺩﻯﺍﺕ« ﻭ ﺭﻭﺍﺑﻂ ﺍﻧﺴــﺎﻧﻰ ﻧﻔﺮﺕ ﺩﺍﺭﻧﺪ‪ .‬ﭼﺮﺍ ﻛﻪ ﺭﻭﺍﺑﻂ ﺍﻧﺴــﺎﻧﻰ »ﺩﻭ‬ ‫ﺳــﻮﻳﻪ« ﺍﺳــﺖ‪ ،‬ﻭ ﺩﺭ ﺁﻥ ﺑﺮﺍﻯ »ﻭﻋﻆ ﻭ ﺗﺮﻫﺎﺕ« ﺍﻳﻨﺎﻥ ﻓﻀﺎﺋﻰ ﺑﻪ ﻭﺟﻮﺩ‬ ‫ﻧﻤﻰﺁﻳــﺪ‪ .‬ﺣﺎﻝ ﺁﻧﻜﻪ ﻋﺸــﻖ ﻋﺮﻓﺎﻧﻰ‪ ،‬ﻳﺎ ﻋﺸــﻖ ﻣﺎﺩﺭ ﺑــﻪ ﻓﺮﺯﻧﺪ ﻫﻤﻮﺍﺭﻩ‬ ‫ﻳﻜﺴﻮﻳﻪ ﺑﻮﺩﻩ‪ ،‬ﻭ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻣﺒﻬﻢ ﺍﺳﺖ! ﻭ »ﺍﻧﻴﻤﺎ« ﻭ »ﻧﺸﺎﻁﺭﻭﺡ« ﻭ‬ ‫ﻏﻴﺮﻩ ﺩﺭ ﻭﺍﻗﻊ ﺍﺑﺰﺍﺭﻯ ﺍﺳﺖ ﺑﺮﺍﻯ ﭘﻨﻬﺎﻥ ﺩﺍﺷﺘﻦ ﻫﻤﻴﻦ ﺍﺑﻬﺎﻡ!‬ ‫ﺍﺻﻞ ﻣﻄﻠﺐ ﮔﺎﻡ ﺑﺮﺩﺍﺷــﺘﻦ ﺩﺭ ﺭﺍﻩ ﻧﻮﺭﺍﻧﻰ ﻓﺎﺷﻴﺴــﻢ ﺍﺳــﺖ‪ ،‬ﺍﺯ ﻃﺮﻳﻖ‬ ‫ﺟﺎﻳﮕﺰﻳﻨﻰ ﺁﺧﻮﻧﺪ ﻣﺬﻛﺮ ﺑﺎ ﺁﺧﻮﻧﺪ ﻣﻮﻧﺚ‪ .‬ﻧﻴﺎﺯﻯ ﻧﻴﺴﺖ ﻛﻪ ﺗﻜﺮﺍﺭ ﻛﻨﻴﻢ‪،‬‬

‫ﺍﻳﻦ ﭘﺮﻭﭘﺎﮔﺎﻧﺪ ﺍﺑﻠﻪﭘﺴــﻨﺪ‪ ،‬ﺍﺯ ﺣﻤﺎﻳﺖ ﺑﻰﻗﻴﺪ ﻭ ﺷــﺮﻁ ﻭﺍﺗﻴﻜﺎﻥ ﺑﺮﺧﻮﺭﺩﺍﺭ‬ ‫ﻣﻰﺷﻮﺩ‪ .‬ﻛﺎﻓﻰ ﺍﺳﺖ ﺍﻇﻬﺎﺭﺍﺕ ﺍﺧﻴﺮ ﭘﺎپ ﺭﺍ ﻣﺮﻭﺭ ﻛﻨﻴﻢ‪:‬‬ ‫»]‪ [...‬ﺯﻧــﺎﻥ ﻃﺒﻴﻌﺘﺎً ﻧﺴــﺒﺖ ﺑﻪ ﻣﺮﺩﺍﻥ ﻣﺴــﺌﻮﻟﻴﺖﻫﺎﺋﻰ ﺩﺍﺭﻧﺪ ]‪ [...‬ﺍﺭﺯﺵ‬ ‫ﺍﺳﺎﺳــﻰ ﺯﻧﺎﻥ ﺩﺭ ﺧﺪﻣﺖ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻬﻔﺘﻪ ﺍﺳﺖ ﻭ ﻫﻤﻴﻦ ﺁﺳﺎﻳﺶ ﺁﻧﺎﻥ ﺭﺍ‬ ‫ﻓﺮﺍﻫﻢ ﻣﻰﺁﻭﺭﺩ]‪«[...‬‬ ‫ﻣﻨﺒﻊ‪ :‬ﺷﻬﺮﺯﺍﺩﻧﻴﻮﺯ‪ ،‬ﻣﻮﺭﺥ ‪ 14‬ﺩﻳﻤﺎﻩ ﺳﺎﻟﺠﺎﺭﻯ‪.‬‬ ‫ﻭ ﺑﻪ ﻣﺼﺪﺍﻕ‪ ،‬ﺁﻓﺘﺎﺏ ﺁﻣﺪ‪ ،‬ﺩﻟﻴﻞ ﺁﻓﺘﺎﺏ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺍﺭﺑﺎﺑﺎﻥ ﺩﻳﻦ »ﺍﺭﺯﺵ‬ ‫ﻃﺒﻴﻌﻰ ﺯﻥ« ﺭﺍ ﺑﺨﻮﺑﻰ ﺑﻴﺎﻥ ﻣﻰﻛﻨﻨﺪ! ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺍﺭﺯﺵ ﺑﻪ »ﺯﻥ« ﻣﺤﺪﻭﺩ‬ ‫ﻧﻤﻰﺷــﻮﺩ‪ .‬ﺗﻜﻴﺔ ﻟﻔﻈﻰ ﺑﺮ »ﺯﻥ« ﻓﻘﻂ ﺑﻪ ﺩﻟﻴﻞ ﺁﺳــﻴﺐﭘﺬﻳﺮﻯ ﺑﻴﺸﺘﺮ ﺍﻭ‬ ‫ﺩﺭ ﺟﺎﻣﻌﺔ ﻣﺮﺩﺳــﺎﻻﺭ ﺍﺳــﺖ‪ .‬ﺩﺭ ﻗﺎﻣﻮﺱ ﺁﺧﻮﻧﺪﺟﻤﺎﻋﺖ ﺍﻧﺴﺎﻥ ﻓﻰﻧﻔﺴﻪ‬ ‫ﻫﻴﭻ ﺍﺭﺯﺷــﻰ ﻧﺪﺍﺭﺩ؛ »ﺍﺭﺯﺵ ﺍﻧﺴﺎﻥ«‪ ،‬ﭼﻪ ﺯﻥ ﻭ ﭼﻪ ﻣﺮﺩ‪ ،‬ﺩﺭ »ﺧﺪﻣﺖ‬ ‫ﻃﺒﻴﻌﻰ« ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻬﻔﺘﻪ! ﻭ ﭼﺎﺭﭼﻮﺏ ﺍﻳﻦ »ﺧﺪﻣﺖ« ﺭﺍ ﻫﻢ »ﺩﻳﮕﺮﺍﻥ«‬ ‫ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﺁﺧﻮﻧﺪﺟﻤﺎﻋﺖ ﻣﺸــﺨﺺ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ‪ ،‬ﺩﺭ‬ ‫ﻛﻠﻴﺴــﺎﻯ ﻛﺎﺗﻮﻟﻴﻚ‪» ،‬ﻛﻮﺩﻛﺎﻥ« ﺧﻴﻠﻰ »ﺍﺭﺯﺵ« ﻃﺒﻴﻌﻰ ﺩﺍﺷﺘﻪ ﻭ ﺩﺍﺭﻧﺪ!‬ ‫ﻳﻬﻮﺩﺳــﺘﻴﺰﻯ ﻭ ﭘﻮﻝﺷﻮﺋﻰ ﺑﻪ ﻛﻨﺎﺭ‪ ،‬ﺳﻮﺍﺑﻖ ﺩﺭﺧﺸﺎﻥ ﻭﺍﺗﻴﻜﺎﻥ ﺩﺭ ﺧﺪﻣﺖ‬ ‫ﺑﻪ ﻫﻴﺘﻠﺮ ﻭ ﻣﻮﺳﻮﻟﻴﻨﻰ ﻭ ﻣﺤﺎﻓﻞ ﻛﻮﺩﻙﺑﺎﺭﻩ ﺭﺍ ﻛﻪ ﻓﺮﺍﻣﻮﺵ ﻧﻜﺮﺩﻩﺍﻳﻢ!‬ ‫ﺑﺪ ﻧﻴﺴﺖ ﺑﺪﺍﻧﻴﻢ ﻭﺍﺗﻴﻜﺎﻥ ﺍﻳﻦ ﺭﻭﺯﻫﺎ ﺳﺨﺖ ﻣﺨﺎﻟﻒ ﺳﺮﻣﺎﻳﻪﺩﺍﺭﻯ ﻫﻢ ﺍﺯ ﺁﺏ‬ ‫ﺩﺭ ﺁﻣﺪﻩ! ﺍﻟﺒﺘﻪ ﺩﻟﻴﻞ ﺍﻳﻦ ﻣﺨﺎﻟﻔﺖﻫﺎ ﺭﻭﺷــﻦ ﺍﺳــﺖ؛ ﻫﺪﻑ ﻫﻤﺎﻥ ﺍﺳﺖ‬ ‫ﻛﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﻫﻴﺘﻠﺮ ﺑﻮﺩ‪ ،‬ﻛﻮﭼﺎﻧﺪﻥ ﺳــﺮﻣﺎﻳﻪ ﻭ ﺳﺮﻣﺎﻳﻪﺩﺍﺭ ﺑﻪ ﻣﻨﻄﻘﺔ ﻧﻔﻮﺫ‬ ‫ﺁﻧﮕﻠﻮﺳﺎﻛﺴﻮﻥﻫﺎ! ﻭﻟﻰ ﺩﺭ ﻫﺰﺍﺭﺓ ﺳﻮﻡ‪ ،‬ﺳﻨﮕﺮﻫﺎﻯ ﺣﻖ ﻭ ﺑﺎﻃﻞ ﻓﺮﻭﺭﻳﺨﺘﻪ‬ ‫ﻭ ﭼﻨﻴﻦ »ﺍﻫﺪﺍﻑ ﻣﻘﺪﺳﻰ«‪ ،‬ﺑﻪ ﻭﻳﮋﻩ ﭘﺲ ﺍﺯ ﻧﺎﻛﺎﻣﻰ ﺍﺳﻼﻡﮔﺮﺍﻳﺎﻥ ﺩﺭ ﻣﺼﺮ‬ ‫ﺗﺤﻘﻖ ﻧﺨﻮﺍﻫﺪ ﻳﺎﻓﺖ! ﺑﺮﻧﺎﻣﺔ ﻳﺎﻧﻜﻰﻫﺎ ﺍﻳﺠﺎﺩ ﻳﻚ ﺟﺒﻬﺔ ﻓﺮﺍﮔﻴﺮ ﺩﺭ ﺗﻘﺎﺑﻞ ﺑﺎ‬ ‫ﻣﺴﻜﻮ ﺑﻮﺩ‪ .‬ﺟﺒﻬﻪﺍﻯ ﻛﻪ ﻫﻤﭽﻮﻥ ﻧﻤﻮﻧﺔ ﺣﻜﻮﻣﺖ ﺟﻤﻜﺮﺍﻥ‪» ،‬ﺩﺭ ﻇﺎﻫﺮ«‬ ‫ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺗﻬﺪﻳﺪ ﻣﻰﻛﺮﺩ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﺗﺮﻭﺭﻳﺴﻢ ﺭﺍ ﺑﻪ ﻗﻔﻘﺎﺯ ﮔﺴﺘﺮﺵ ﻣﻰﺩﺍﺩ‪.‬‬ ‫ﺟﺎﻟﺐ ﺍﻳﻨﻜﻪ‪ ،‬ﺭﺳﺎﻧﻪﻫﺎﻯ ﻏﺮﺏ ﺑﻮﺩﺟﺔ ﺍﺗﺤﺎﺩ ﺟﻤﺎﻫﻴﺮ ﻧﻮﻛﺮﻯ ﺭﺍ ﻫﻢ ﺗﻌﻴﻴﻦ‬ ‫ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ 100 :‬ﻣﻴﻠﻴﺎﺭﺩ ﺩﻻﺭ »ﻣﺎﺯﺍﺩ ﺑﻮﺩﺟﺔ« ﺷﻴﺨﻚﻫﺎﻯ ﻋﺮﺑﺴﺘﺎﻥ!‬

‫ﻫﻤﺎﻧﻄــﻮﺭ ﻛﻪ ﺩﺭ ﻭﺑﻼگ »ﭘﺎﻳــﺎﻥ ﺩﺍﺱ ﻭ ﺩﻻﺭ« ﮔﻔﺘﻴﻢ‪ ،‬ﻗﺮﺍﺭ ﭼﻨﻴﻦ ﺑﻮﺩ‬ ‫ﻛﻪ »‪ 70‬ﺩﺭﺻﺪ« ﻣﺼﺮﻯﻫﺎ ﺑﻪ »ﺍﺳــﻼﻡ« ﺭﺃﻯ ﺩﻫﻨﺪ ﺗﺎ ﺍﻳﻦ ﺑﺮﻧﺎﻣﻪ ﺑﺨﻮﺑﻰ‬ ‫ﻭ ﺧﻮﺷﻰ »ﺍﺟﺮﺍﺋﻰ« ﺷــﻮﺩ! ﻭﻟﻰ ﻫﻤﭽﻨﺎﻧﻜﻪ ﺷﺎﻫﺪ ﺑﻮﺩﻳﻢ ﺭﻭﻳﺎﻯ ﺷﻴﺮﻳﻦ‬ ‫ﺣﻀﺮﺍﺕ ﺑﻪ ﻛﺎﺑﻮﺱ ﺗﺒﺪﻳﻞ ﺷــﺪ‪ ،‬ﻭ ﺑﻪ ﺩﻧﺒﺎﻝ ﺁﻥ ﺧﺮﺗﻮﺧﺮ ﻋﺠﻴﺒﻰ ﺟﻬﺎﻥ‬ ‫ﺍﺳﻼﻡ ﺭﺍ ﻓﺮﺍﮔﺮﻓﺖ! ﺳﮓﻫﺎﻯ ﺳﻴﺮﻙ ﻋﻤﻮﺳﺎﻡ ﭘﺸﺘﻜﺎﺭﺷﺎﻥ ﺣﺮﻑ ﻧﺪﺍﺭﺩ!‬ ‫ﺩﻭﻟﺖ ﺩﺳﺖﻧﺸــﺎﻧﺪﺓ ﻋﺮﺍﻕ ﺗﺮﻛﻴﻪ ﺭﺍ ﺗﻬﺪﻳﺪ ﻣﻰﻛﻨــﺪ؛ ﻭﺯﻳﺮ ﺍﻣﻮﺭ ﺧﺎﺭﺟﺔ‬ ‫ﺟﻤﻜﺮﺍﻥ ﺑﻪ ﻳﺎﺩ »ﻧﻘﺶ ﺍﻟﺠﺰﺍﻳﺮ« ﺩﺭ ﺍﻣﻨﻴﺖ ﻣﻨﻄﻘﻪ ﺍﻓﺘﺎﺩﻩ؛ ﻣﺤﻤﺪ ﻣﺮﺳﻰ‬ ‫ﺑﻪ ﭘﺸــﺘﻴﺒﺎﻧﻰ ﺍﺯ ﺷﻴﺨﻚﻫﺎ ﺑﺮﺍﻯ ﺣﻜﻮﻣﺖ ﺟﻤﻜﺮﺍﻥ ﺧﻂ ﻭ ﻧﺸﺎﻥ ﻣﻰﻛﺸﺪ‬ ‫ﻭ ﻫﻤﺰﻣﺎﻥ »ﻓﺪﺍﺋﻴﺎﻥ ﺍﺳﻼﻡ ﻣﺼﺮﻯ« ﺭﺍ ﺑﻪ ﺍﺗﻬﺎﻡ ﺗﻮﻃﺌﻪ ﺩﺭ ﺍﻣﺎﺭﺍﺕ ﺩﺳﺘﮕﻴﺮ‬ ‫ﻣﻰﻛﻨﻨﺪ‪ .‬ﻭ ﺩﺭ ﺍﻳﻦ ﮔﻴﺮﻭﺩﺍﺭ‪ ،‬ﺳــﺨﻨﮕﻮﻯ ﻭﺯﺍﺭﺕ ﺍﻣﻮﺭﺧﺎﺭﺟﻪ ﻣﺮﺩﻩﺷﻮﻳﺎﻥ‬ ‫ﻣﻰﻛﻮﺷــﺪ ﺗﻬﺪﻳﺪﺍﺕ »ﻣﺮﺳــﻰ« ﺭﺍ ﺑــﻪ »ﺍﺧﺘﻼﻑ ﻧﻈﺮ« ﺗﻘﻠﻴــﻞ ﺩﻫﺪ! ﺑﻪ‬ ‫ﺍﺳــﺘﻨﺒﺎﻁ ﻣﺎ ﺍﻳﻦ »ﺧﺮﺗﻮﺧﺮ« ﺩﺭ ﻭﺍﻗﻊ ﻧﺘﻴﺠﺔ »ﺑﻴﻤﺎﺭﻯ« ﻫﻴﻼﺭﻯ ﻛﻠﻴﻨﺘﻦ‬ ‫ﻳﺎ ﺑﻬﺘﺮ ﺑﮕﻮﺋﻴﻢ ﻧﺎﺷــﻰ ﺍﺯ ﺗﻀﻌﻴﻒ ﻣﺤﻔﻞ ﺍﻳﺸﺎﻥ ﺑﺎﻳﺪ ﺑﺎﺷﺪ ﻭ ﺍﺻ ً‬ ‫ﻼ ﺑﻪ ﺍﺗﺤﺎﺩ‬ ‫ﺟﻤﺎﻫﻴﺮ ﻧﻮﻛﺮﻯ ﻫﻢ ﻣﺤﺪﻭﺩ ﻧﻤﻰﺷﻮﺩ‪.‬‬ ‫ﮔﺬﺷــﺘﻪ ﺍﺯ ﺩﺍﺱﺍﷲ‪ ،‬ﭘــﺲ ﺍﺯ ﻧﺎﻛﺎﻣــﻰ ﺍﺳــﻼﻡﮔﺮﺍﻳﺎﻥ ﺩﺭ ﻣﺼﺮ‪ ،‬ﺑﻌﻀﻰﻫﺎ‬ ‫ﺩﺭ ﻓﺮﺍﻧﺴــﻪ ﻫﻤﭽﻨﺎﻥ ﺑﻪ ﺩﻣﻴﺪﻥ ﺩﺭ ﺷــﻴﭙﻮﺭ »ﺑﺎﻭﺭﻫﺎﻯ ﻣﺮﺩﻡ« ﻣﺼﺮ ﺍﺩﺍﻣﻪ‬ ‫ﻣﻰﺩﻫﻨــﺪ‪ .‬ﺭﻭﻧﺪ ﻛﺎﺭ ﭼﻨﻴﻦ ﺍﺳــﺖ ﻛﻪ ﻣﺮﺩﻡ ﻛﻮﭼﻪ ﻭ ﺑــﺎﺯﺍﺭ ﺭﺍ ﺩﺭ ﺟﺎﻳﮕﺎﻩ‬ ‫»ﻗﻀﺎﻭﺕ ﺍﺧﻼﻗﻰ« ﺑﻨﺸــﺎﻧﻨﺪ ﺗﺎ ﻫﻤﺰﻣﺎﻥ »ﺯﻥ«‪ ،‬ﻭ »ﺍﻭﻗﺎﺕ ﻓﺮﺍﻏﺖ« ﺭﺍ ﺑﻪ‬ ‫»ﻣﻨﻬﻴﺎﺕ« ﺗﺒﺪﻳﻞ ﻛﻨﻨﺪ! ﺑﻪ ﻫﻤﻴﻦ ﺳﺎﺩﮔﻰ! ﺧﻼﺻﻪ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺁﻧﭽﻪ ﺩﺭ‬ ‫ﻓﺮﺍﻧﺴــﻪ ﻣﻰﺑﻴﻨﻴﻢ‪ ،‬ﺍﻧﺘﺸﺎﺭ »ﺩﻳﺮﻫﻨﮕﺎﻡ« ﺳﻔﺮﻧﺎﻣﺔ ﺁﺧﻮﻧﺪﻯ ﺧﻮﺍﻫﺮ »ﻣﺮﻳﻢ‬ ‫ﺳــﻄﻮﺕ« ﺑﻪ ﺳــﺮﺯﻣﻴﻦ ﻓﺮﺍﻋﻨﻪ ﻫﻴــﭻ ﺧﻨﺪﻩ ﻧﺪﺍﺭﺩ؛ ﺍﻳﻨﻬــﻢ ﺍﺯ ﭘﻴﺎﻣﺪﻫﺎﻯ‬ ‫ﻣﻨﻄﻘﻰ ﺑﺮﺑﺎﺩ ﺭﻓﺘﻦ ﺳﻨﮕﺮ ﺣﻘﻮﻕ ﺑﺸﺮ ﻳﺎﻧﻜﻰﻫﺎﺳﺖ‪.‬‬ ‫ﭘﻨﺞ ﺭﻭﺯ ﭘﺲ ﺍﺯ ﻓﺮﻭﭘﺎﺷــﻰ ﺳــﻨﮕﺮ ﺣﻘﻮﻕ ﺑﺸــﺮ ﻳﺎﻧﻜﻰﻫﺎ‪ ،‬ﺳﻨﮕﺮ »ﻧﺒﺮﺩ ﺑﺎ‬ ‫ﺍﺳــﺮﺍﺋﻴﻞ« ﺍﺳــﻼﻡﮔﺮﺍﻳﺎﻥ ﻧﻴﺰ ﺩﺭ ﻫﻢ ﺷﻜﺴــﺖ ﻭ ﺭﻭﺍﺑﻂ ﺩﻭﺳﺘﺎﻧﺔ ﺳﺎﺯﻣﺎﻥ‬ ‫ﻣﻮﺳــﺎﺩ ﺑﺎ ﺣﻤﺎﺱ ﻭ ﺍﻟﻘﺎﻋﺪﻩ ﺍﺯ ﭘﺮﺩﻩ ﺑﺮﻭﻥ ﺍﻓﺘﺎﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺭﺳــﺎﻧﻪﻫﺎﻯ ﻏﺮﺏ ﻭ‬ ‫ﺑﻮﻕﻫﺎﻯ ﺟﻤﻜﺮﺍﻥ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺧﻔﻘﺎﻥ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ ،‬ﻭﻟﻰ ﺑﻪ ﮔﺰﺍﺭﺵ ﺳــﺎﻳﺖ‬ ‫»ﻭﻟﺘﺮ‪ .‬ﻧﺖ‪ .‬ﺍﺭگ«‪ ،‬ﻣﻮﺭﺥ ‪ 31‬ﺩﺳﺎﻣﺒﺮ ‪ ،2012‬ﻃﺮﻓﺪﺍﺭﺍﻥ »ﺧﺎﻟﺪ ﻣﺸﻌﻞ«‬ ‫ﺭﺍﻩ ﺭﺍ ﺑﺮﺍﻯ ﻭﺭﻭﺩ ﻋﻮﺍﻣﻞ ﻣﻮﺳﺎﺩ ﻭ ﺍﻟﻘﺎﻋﺪﻩ ﺑﻪ ﺍﺭﺩﻭﮔﺎﻩ »ﻳﺮﻣﻮﻙ« ﮔﺸﻮﺩ ﺑﻮﺩﻧﺪ‬

‫ﺗﺎ ﺍﻳﻨﺎﻥ ﺭﻫﺒﺮﺍﻥ »ﺍﻑ‪ .‬ﭘﻰ‪ .‬ﺍﻝ‪ .‬ﭘﻰ« ـ »ﻣﺎﺭﻛﺴﻴﺴﺖ ـ ﻧﺎﺳﻴﻮﻧﺎﻟﻴﺴﺖﻫﺎﻯ«‬ ‫ﻓﻠﺴﻄﻴﻦ ـ ﺭﺍ ﺗﺼﻔﻴﻪ ﻛﻨﻨﺪ‪:‬‬ ‫»ﺩﺭﮔﻴﺮﻯﻫﺎﻯ ﺧﻮﻧﻴﻨﻰ ﻛﻪ ﺍﺯ ‪ 9‬ﺩﺳﺎﻣﺒﺮ ‪ 2012‬ﺩﺭ ﺍﺭﺩﻭﮔﺎﻩ ﻳﺮﻣﻮﻙ ﺑﻪ ﺭﺍﻩ‬ ‫ﺍﻓﺘــﺎﺩ‪ ،‬ﺍﺗﺤﺎﺩﻫﺎﻯ ﻧﻮﻳﻨﻰ ﺭﺍ ﺑﺮﻣﻼ ﻛﺮﺩ ]‪ [...‬ﻋﻮﺍﻣﻞ ﻃﺮﻓﺪﺍﺭ ﺧﺎﻟﺪ ﻣﺸــﻌﻞ‬ ‫ﺍﻓﺮﺍﻁﮔﺮﺍﻳﺎﻥ ﺟﺒﻬﺔ ﺍﻟﻨﺼﺮﺕ ـ ﺷﺎﺧﺔ ﻧﻮﻳﻦ ﺍﻟﻘﺎﻋﺪﻩ ـ ﺭﺍ ﺑﻪ ﺍﺭﺩﻭﮔﺎﻩ ﻳﺮﻣﻮﻙ‬ ‫ﻭﺍﺭﺩ ﻛﺮﺩﻧﺪ ]‪ [...‬ﺍﻣﺮﻭﺯ ﻣﺸــﺨﺺ ﺷﺪﻩ ﻛﻪ ﺍﻋﻀﺎﻯ ﻣﻮﺳﺎﺩ ﺑﺎ ﺍﻓﺮﺍﻁﮔﺮﺍﻳﺎﻥ‬ ‫ﻫﻤﺮﺍﻫﻰ ﻛﺮﺩﻩﺍﻧﺪ ]‪«[...‬‬ ‫ﺑﻠﻪ‪ ،‬ﺍﻳﻦ ﻫﻤﺎﻥ ﺑﺮﻧﺎﻣﻪﺍﻯ ﺑﻮﺩ ﻛﻪ ﺁﻣﺮﻳﻜﺎ ﻭ ﻣﺘﺤﺪﺍﻥﺍﺵ ﺁﻥ ﺭﺍ ﺑﺎ ﺗﻮﺳﻞ ﺑﻪ‬ ‫ﮔﺮﻭﻩ ﺷــﻴﺦﻣﻬﺪﻯ ﺑﺎﺯﺭﮔﺎﻥ ﺩﺭ ﻛﺸــﻮﺭﻣﺎﻥ ﺑﻪ ﻣﻮﺭﺩ ﺍﺟﺮﺍ ﮔﺬﺍﺭﺩﻧﺪ‪ .‬ﺑﻪ ﻳﺎﺩ‬ ‫ﺩﺍﺭﻳﻢ ﻛﻪ ﻃﻰ ﺁﺷــﻮﺏﻫﺎﻯ ﺳﺎﻝ ‪ 1978‬ﻣﻴﻼﺩﻯ ﺩﺭ ﺗﻬﺮﺍﻥ‪ ،‬ﺷﺎﻳﻊ ﺷﺪ ﻛﻪ‬ ‫ﮔﺮﻭﻫﻰ ﻣﺰﺩﻭﺭ ﺍﺯ ﺧﺎﺭﺝ ﺑﻪ ﻛﺸﻮﺭ ﺍﻋﺰﺍﻡ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺳﺎﻭﺍﻙ ﺁﺭﻳﺎﻣﻬﺮﻯ ﺟﻬﺖ‬ ‫ﺗﻮﺟﻴﻪ ﺣﻀﻮﺭ ﻣﺰﺩﻭﺭ ﺧﺎﺭﺟﻰ ﺑﻪ ﺩﺭﻭﻍ ﺷــﺎﻳﻊ ﻛﺮﺩ ﻛــﻪ ﻣﺰﺩﻭﺭﺍﻥ ﺍﻋﺰﺍﻣﻰ‬ ‫»ﻓﻠﺴــﻄﻴﻨﻰ« ﻫﺴــﺘﻨﺪ‪ .‬ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ‪ ،‬ﺳــﺎﻭﺍﻙ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺣﻤﺎﻗﺖ‬ ‫ﺍﻫﺎﻟﻰ ﻣــﺮﺯ ﭘﺮﮔﻬﺮ‪ ،‬ﺣﻀﻮﺭ ﻣﺰﺩﻭﺭ ﺧﺎﺭﺟﻰ ﺩﺭ ﺗﺤﻮﻻﺕ ﺍﻳﺮﺍﻥ ﺭﺍ »ﺗﻮﺟﻴﻪ«‬ ‫ﻛﺮﺩ! ﺍﻣﺮﻭﺯ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﺷــﺮﺍﻳﻂ ﺳﻮﺭﻳﻪ ﺑﻪ ﺻﺮﺍﺣﺖ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺍﻋﺰﺍﻡ‬ ‫ﻣﺰﺩﻭﺭ ﺑﻪ ﻛﺸﻮﺭﻫﺎﻯ ﺁﺷﻮﺏﺯﺩﻩ‪ ،‬ﺭﺳﻢ ﻳﺎﻧﻜﻰﻫﺎ ﻭ ﻣﺘﺤﺪﺍﻥﺷﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﺑــﻪ ﻳﺎﺩ ﺩﺍﺭﻳﻢ ﻛﻪ ﻧﺨﺴــﺘﻴﻦ ﺍﻗــﺪﺍﻡ »ﺍﻧﻘﻼﺑــﻰ« ﺩﻭﻟــﺖ ﺧﻴﺎﺑﺎﻧﻰ ﻣﻬﺪﻯ‬ ‫ﺑﺎﺯﺭﮔﺎﻥ‪ ،‬ﺑﺴﺘﻦ ﺳﻔﺎﺭﺕ ﺍﺳﺮﺍﺋﻴﻞ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻮﺩ! ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﻫﻤﺔ ﺍﻫﺎﻟﻰ‬ ‫»ﺷﻮﺕﺁﺑﺎﺩ« ﭘﺬﻳﺮﻓﺘﻨﺪ ﻛﻪ ﺣﻜﻮﻣﺖ ﺍﺳﻼﻣﻰ ﺟﻤﻜﺮﺍﻥ ﺑﺎ ﺍﺳﺮﺍﺋﻴﻞ ﺑﻪ ﺷﺪﺕ‬ ‫ﻣﺨﺎﻟﻒ ﺍﺳــﺖ! ﻭﻟﻰ ﺧﻮﺷــﺒﺨﺘﺎﻧﻪ‪ ،‬ﭘﺲ ﺍﺯ ﮔﺬﺷــﺖ ‪ 34‬ﺳﺎﻝ ﻣﺸﺨﺺ‬ ‫ﺷﺪﻩ ﻛﻪ ﺩﻭﻟﺖ ﺍﺳﺮﺍﺋﻴﻞ ﺣﺎﻣﻰ ﺑﻰﻗﻴﺪ ﻭ ﺷﺮﻁ ﺍﺳﻼﻣﮕﺮﺍﺋﻰ ﻭ ﺍﺳﻼﻡﮔﺮﺍﻳﺎﻥ‬ ‫ﻣﻨﻄﻘﻪ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﻰ ﺩﻭﻟﺖ ﺍﺳﺮﺍﺋﻴﻞ‬ ‫ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﺎﻥ ﺗﻮﺣﺸــﻰ ﺍﺳﺖ ﻛﻪ ﺣﻜﻮﻣﺖ ﻣﻼﻳﺎﻥ ﺑﺮ ﻣﻠﺖ ﺍﻳﺮﺍﻥ ﺗﺤﻤﻴﻞ‬ ‫ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﺗﺮﺩﻳــﺪ ﻧﺪﺍﺭﻳﻢ ﻛﻪ ﺣﻜﻮﻣــﺖ ﺟﻤﻜﺮﺍﻥ ﻧﻴﺰ ﺍﺯ ﺍﻳــﻦ ﺣﻤﺎﻳﺖﻫﺎﻯ »ﭘﻨﻬﺎﻥ«‬ ‫ﺩﻭﻟﺖ ﺍﺳــﺮﺍﺋﻴﻞ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺷــﺪﻩ ﻭ ﻣﻰﺷــﻮﺩ‪ .‬ﭼﺮﺍ ﻛﻪ ﺍﻳــﻦ ﺣﻜﻮﻣﺖ ﺩﺭ‬ ‫ﺭﺍﺳــﺘﺎﻯ ﺳﻴﺎﺳــﺖ »ﺭﻭﺱﺳــﺘﻴﺰ« ﻏﺮﺏ ﺩﺭ ﻛﺸﻮﺭ ﺍﻳﺮﺍﻥ ﺍﺳــﺘﻘﺮﺍﺭ ﻳﺎﻓﺘﻪ‪.‬‬ ‫ﭘﻴﺸــﺘﺮ ﺩﺭ ﻣﻮﺭﺩ ﺷﺎﺧﺔ »ﺭﻭﺱﺳﺘﻴﺰ« ﻭ ﻭﺍﺑﺴﺘﮕﻰ ﺁﻥ ﺑﻪ ﻓﺎﺷﻴﺴﻢ ﺗﻮﺿﻴﺢ‬ ‫ﺩﺍﺩﻩﺍﻳــﻢ‪ ،‬ﺩﻟﻴﻠﻰ ﺑﺮﺍﻯ ﺗﻜــﺮﺍﺭ ﻣﻜﺮﺭﺍﺕ ﻧﻤﻰﺑﻴﻨﻴــﻢ‪ .‬ﻓﻘﻂ ﻣﻰﮔﻮﺋﻴﻢ ﻛﻪ‬

‫ﺩﺍﺭﻭﺩﺳــﺘﺔ ﺷــﻴﺦ ﻣﻬﺪﻯ ﺑﺎﺯﺭﮔﺎﻥ ﺍﺯ ﻣﻬﺮﻩﻫﺎﻯ ﺍﺻﻠﻰ ﻣﺤﻔﻞ ﻓﺎﺷﻴﺴﻢ ﺩﺭ‬ ‫ﺍﻳﺮﺍﻥ ﻫﺴﺘﻨﺪ‪ .‬ﻭ ﺍﺯ ﻗﻀﺎﻯ ﺭﻭﺯﮔﺎﺭ ﺑﻮﺯﻧﺎﻣﺔ »ﺷﺮﻕ« ﻛﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ 11‬ﺩﻳﻤﺎﻩ‬ ‫ﺳﺎﻟﺠﺎﺭﻯ ﺩﻭﺑﺎﺭﻩ ﺍﺟﺎﺯﺓ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺖ‪ ،‬ﺑﻪ ﻫﻤﻴﻦ ﮔﺮﻭﻩ ﺟﻨﺎﻳﺘﻜﺎﺭ ﺗﻌﻠﻖ ﺩﺍﺭﺩ‪.‬‬ ‫ﻧﻴﻢ ﻧﮕﺎﻫﻰ ﺑﻪ ﻋﻨﺎﻭﻳﻦ »ﺷﺮﻕ« ﺑﺮﺍﻯ ﺩﺭﻳﺎﻓﺖ ﺍﺑﻌﺎﺩ ﺗﻮﺣﺶ ﺩﺍﺭﻭﺩﺳﺘﺔ ﺷﻴﺦ‬ ‫ﻣﻬﺪﻯ ﻛﻔﺎﻳﺖ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﺧﺎﺭﺝ ﺍﺯ ﺗﻴﺘﺮ ﺍﺑﻠﻪﻓﺮﻳﺐ »ﺍﻳﺮﺍﻥ ﻣﻦ«‪ ،‬ﺩﺭ ﺍﻳﻦ‬ ‫ﻭﺭﻕﭘﺎﺭﻩ ﺟﺰ ﻣﺰﺧﺮﻑ‪ ،‬ﺭﻭﺿﻪ ﻭ ﺯﻭﺯﻩ ﻭ ﺷــﻴﻮﻥ ﻭ ﻧﺸﺨﻮﺍﺭ ﮔﺬﺷﺘﻪ ﭘﻴﺮﺍﻣﻮﻥ‬ ‫ﺣﺴــﻴﻦ ﻋﻴﻦ‪ ،‬ﻣﻴﺮﺣﺴﻴﻦ‪ ،‬ﻣﺮگ ﭘﺪﺭ ﺯﻫﺮﺍﺧﺎﻧﻮﻡ ﻭ ﺗﻞ ﻣﻮﻫﻮﻡ »ﻣﺮﺩﻡ«‪،‬‬ ‫ﻫﻴﭻ ﻧﺨﻮﺍﻫﻴﻢ ﺩﻳﺪ‪:‬‬ ‫»ﭘﻴﺎﻡ ﺗﺴــﻠﻴﺖ ﺳﻴﺪﺣﺴــﻦ ﺧﻤﻴﻨﻰ ﺑﻪ ﻣﻴﺮﺣﺴﻴﻦ ﻣﻮﺳــﻮﻯ]‪ [...‬ﻧﻬﻀﺖ‬ ‫ﺍﻣﺎﻡ ﺣﺴــﻴﻦ)ﻉ(؛ ﻧﻘﻄﻪ ﻋﻄﻒ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ؛ ﭘﻴﺎﻡ ﺗﺴﻠﻴﺖ ‪ 51‬ﺯﻧﺪﺍﻧﻰ‬ ‫ﺳﻴﺎﺳــﻰ ]‪ [...‬ﺑﻪ ﺭﻫﻨﻮﺭﺩ‪ :‬ﺷﻤﺎ ﻭ ﻣﻴﺮﺣﺴــﻴﻦ ﺍﻣﺮﻭﺯ ﺍﺯ ﻫﻤﻴﺸﻪ ﺳﺮﺑﻠﻨﺪﺗﺮ‬ ‫ﻫﺴــﺘﻴﺪ؛ ﭘﻴﺎﻡ ﺗﺴﻠﻴﺖ ﺟﻤﻌﻰ ﺍﺯ ﺯﻧﺪﺍﻧﻴﺎﻥ ﺳﻴﺎﺳﻰ ﺯﻧﺪﺍﻥ ﺭﺟﺎﻳﻰ ﺷﻬﺮ ﺑﻪ‬ ‫ﺯﻫــﺮﺍ ﺭﻫﻨﻮﺭﺩ؛ ﺁﻳﺖﺍﷲ ﺩﺳــﺘﻐﻴﺐ‪ :‬ﺍﺯ ﻋﻠﻤﺎ ﻭ ﻣﺮﺍﺟﻊ ﺩﺭ ﺷــﮕﻔﺘﻢ ﻛﻪ ﭼﺮﺍ‬ ‫ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺣﺼﺮ ﻏﻴﺮ ﺷﺮﻋﻰ ﺑﻪ ﺣﺎﻛﻤﻴﺖ ﺗﺬﻛﺮ ﻧﻤﻰ ﺩﻫﻨﺪ؛ ﭘﻴﺎﻡ ﺗﺴﻠﻴﺖ‬ ‫ﺟﻤﻌﻰ ﺍﺯ ﺧﺎﻧﻮﺍﺩﻩﻫﺎﻯ ﺳــﺮﺩﺍﺭﺍﻥ ﺷﻬﻴﺪ ﻭ ﺭﺯﻣﻨﺪﮔﺎﻥ ﺩﻓﺎﻉ ﻣﻘﺪﺱ ﺑﻪ ﺯﻫﺮﺍ‬ ‫ﺭﻫﻨﻮﺭﺩ؛ ]‪ [...‬ﺭﻧﮓ ﻭﺍﻗﻌﻰ ﻣﺮﺩﻡ ﻫﺮ ﭼﻪ ﻫﺴﺖ‪ ،‬ﺩﺭﻭﻍ ﻧﻴﺴﺖ]‪«[...‬‬ ‫ﺷــﺎﻫﺪﻳﻢ ﻛﻪ ﺩﺭ ﺳﺎﻳﺔ ﭘﺮﻭﭘﺎﮔﺎﻧﺪ ﮔﻮﺳﺎﻟﻪﭘﺴــﻨﺪ ﻏﺮﺏ‪ ،‬ﺯﻧﺪﺍﻧﻴﺎﻥ ﺳﻴﺎﺳﻰ‬ ‫ﺩﺭ ﺍﻳﺮﺍﻥ ﻃﺮﻓﺪﺍﺭ ﻣﻮﺳﻮﻯ ﻭ ﺯﻫﺮﺍﺧﺎﻧﻮﻡ ﻫﺴﺘﻨﺪ! ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﺳﺎﻭﺍﻙ‬ ‫ﺟﻤﻜﺮﺍﻥ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺍﻳﻦ ﺍﻭﺑﺎﺵ ﺑﻪ ﺳﻨﮕﺮﺳﺎﺯﻯ ﺑﺮﺍﻯ ﺍﺳﻼﻣﮕﺮﺍﺋﻰ ﻣﺸﻐﻮﻝ‬ ‫ﺷﺪﻩ‪ .‬ﺧﻼﺻﻪ‪ ،‬ﺩﺭ ﺣﻜﻮﻣﺖ ﺗﻮﺣﺶ‪ ،‬ﺍﻧﺘﺸﺎﺭ »ﺷﺮﻕ« ﻓﻘﻂ ﺑﻪ ﮔﺴﺘﺮﺵ‬ ‫ﺗﻮﺣﺶ‪ ،‬ﻳﻌﻨﻰ »ﺭﻭﺍﺑﻂ ﻳﻜﺴــﻮﻳﻪ« ﻛﻤﻚ ﻣﻰﺭﺳــﺎﻧﺪ‪ .‬ﺟﺎﻟﺐ ﺍﻳﻨﺠﺎﺳــﺖ‬ ‫ﻛﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﻧﻜﺒﺖ ﺑﺎﺭ ﺻﺪﺍﺭﺕ ﻣﻴﺮﺣﺴــﻴﻦ ﻣﻮﺳﻮﻯ‪ ،‬ﻫﻤﻴﻦ ﺩﺍﺭﻭﺩﺳﺘﺔ‬ ‫ﺷــﻴﺦ ﻣﻬﺪﻯ ﺩﺭ ﺟﺎﻳﮕﺎﻩ »ﻣﺨﺎﻟﻒ« ﻟﻨﮕﺮ ﺍﻧﺪﺍﺧﺘﻪ ﺑﻮﺩ ﻭ »ﺍﺳــﻼﻡ ﺧﻮﺏ«‬ ‫ﻭ »ﺭﺣﻤﺎﻧــﻰ« ﻣﻰﻓﺮﻭﺧﺖ‪ .‬ﮔﻮﻳﺎ ﭘﻴﺸــﺨﺪﻣﺖﻫﺎﻯ ﺭﻣــﺰﻯ ﻛﻼﺭﻙ ﻫﻨﻮﺯ‬ ‫ﺩﻭﺯﺍﺭﻯﺷﺎﻥ ﻧﻴﻔﺘﺎﺩﻩ ﻭ ﭼﻨﻴﻦ ﻣﻰﭘﻨﺪﺍﺭﻧﺪ ﻛﻪ ﺍﺭﻛﺎﻥ ﺗﻮﺣﺶ ﺧﺎﻧﻮﺍﺩﻩﺳﺎﻻﺭﻯ‪،‬‬ ‫ﻳﻌﻨــﻰ ﺩﻭ ﻗﻄــﺐ »ﻛﻔﺮ« ﻭ »ﺩﻳﻦ« ﭘﺎﻳﺪﺍﺭ ﻭ ﺍﺳــﺘﻮﺍﺭ ﺑﺎﻗــﻰ ﻣﺎﻧﺪﻩ ﻭ ﺩﻛﺎﻥ‬ ‫»ﻣﻨﻬﻴﺎﺕ« ﭘﺮﺭﻭﻧﻖ ﺍﺳــﺖ! ﻭﻟﻰ ﻣﻼﻳــﺎﻥ »ﻋﺎﻟﻴﺮﺗﺒﺔ« ﺟﻤﻜﺮﺍﻥ ﺍﺯ ﻗﻤﺎﺵ‬ ‫ﺁﺧﻮﻧﺪ ﺣﺴﻦ ﺭﻭﺣﺎﻧﻰ ﻛﻪ ﻳﻚﭘﺎ ﻫﻢ ﺩﺭ ﺳﺎﻭﺍﻙ ﺩﺍﺭﻧﺪ‪ ،‬ﺩﻭﺯﺍﺭﻯﺷﺎﻥ ﺍﻓﺘﺎﺩﻩ‬ ‫ﻭ »ﺭﺳﻤﺎً« ﺣﺴﺎﺏ »ﻏﺮﺏ« ﺭﺍ ﺍﺯ »ﺩﺷﻤﻦ« ﺟﺪﺍ ﻛﺮﺩﻩﺍﻧﺪ‪:‬‬

‫»ﺣﺴــﻦ ﺭﻭﺣﺎﻧﻰ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﻣﺬﺍﻛﺮﺍﺕ ﺍﻳﺮﺍﻥ ﻭ ‪ 5+1‬ﮔﻔﺖ ]‪ [...‬ﻫﻢ ﺑﺮﺍﻯ‬ ‫ﻣﺎ ﻭ ﻫﻢ ﺑﺮﺍﻯ ﺩﺷﻤﻨﺎﻥ ﻭ ﻏﺮﺏ ﺗﻨﻬﺎ ﺭﺍﻩ‪ ،‬ﻣﺬﺍﻛﺮﻩ ﺍﺳﺖ‪«.‬‬ ‫ﺍﻇﻬﺎﺭﺍﺕ ﺣﺴﻦ ﺭﻭﺣﺎﻧﻰ ﺑﺎ ﻛﺪ‪ 91101207577 :‬ﺩﺭ ﺳﺎﻳﺖ ﺍﻳﺴﻨﺎ‪ ،‬ﻣﻮﺭﺥ‬ ‫ﺍﻭﻝ ژﺍﻧﻮﻳﻪ ‪) ،2013‬ﺩﻭﺍﺯﺩﻩ ﺩﻳﻤﺎﻩ( ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ‪ .‬ﺩﺭ ﺿﻤﻦ ﺳﻪ ﺭﻗﻢ ﺍﻭﻝ‬ ‫ﻛﺪ ﻣﺬﻛﻮﺭ‪ ،‬ﺷــﻤﺎﺭﺓ ﺍﻣﺪﺍﺩ )‪ (911‬ﺩﺭ ﻳﻨﮕﻪ ﺩﻧﻴﺎﺳــﺖ! ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻟﺐ ﻭ‬ ‫ﻟﻮﭼﺔ ﺁﻭﻳﺰﺍﻥ ﺳــﻌﻴﺪ ﺟﻠﻴﻠﻰ ﺩﺭ ﺩﻫﻠﻰﻧﻮ‪ ،‬ﺷــﺎﻳﺪ ﻣﻼﻳﺎﻥ ﺗﻘﺎﺿﺎﻯ ﻛﻤﻚ‬ ‫ﺩﺍﺷــﺘﻪ ﺑﺎﺷﻨﺪ! ﻭ ﺷــﺎﻳﺪ ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺷﻴﺦ »ﻣﺮﻳﻢ ﺳﻄﻮﺕ« ﺑﻪ ﻣﺼﺮ‬ ‫ﺭﻓﺘﻪﺍﻧﺪ ﺗﺎ »ﺍﺳﻼﻡ« ﺭﺍ ﺩﺭ ﺁﻧﺠﺎ ﺣﺎﻛﻢ ﻛﻨﻨﺪ! ﺑﺎﺷﺪ ﻛﻪ ﺍﺯ ﺍﻓﻼﺱ ﻋﻤﻮﺳﺎﻡ‬ ‫ﻛﺎﺳﺘﻪ ﺷﻮﺩ‪ .‬ﺑﺎﺭﻯ ﺷﻴﺦ ﻣﺮﻳﻢ ﺑﻪ ﻫﻤﺮﺍﻩ »ﻣﻬﺪﻯ« ﺩﺭ ﺗﺎﺭﻳﺦ ﻧﺎﻣﺸﺨﺼﻰ‬ ‫ﺑــﻪ ﻗﺎﻫــﺮﻩ ﺭﻓﺘﻪ‪ ،‬ﻭ ﺑﺎ »ﺍﺭﺯﺵﻫــﺎﻯ« ﺗﻮﺣﺶ »ﺩﻳﻨــﻰ ـ ﺑﻮﻣﻰﺍﺵ« ﺑﻪ‬ ‫»ﻗﻀﺎﻭﺕ« ﻣﺸﻐﻮﻝ ﺷﺪﻩ ﻭ »ﻓﺘﻮﻯ« ﺻﺎﺩﺭ ﻛﺮﺩﻩ‪:‬‬ ‫»]‪ [...‬ﺗﺎ ﺳــﻮﺍﺭ ﺷــﺪﻳﻢ ﭘﺴﺮ ﺟﻮﺍﻧﻰ ﺑﻠﻨﺪ ﺷــﺪ ﻭ ﺟﺎﻳﺶ ﺭﺍ ﺑﻪ ﻣﻦ ﺩﺍﺩ ﻭ‬ ‫ﻣﺮﺍ ﻳﺎﺩ ﺍﻳﻦ ﺭﺳــﻢ ﺯﻳﺒﺎﻯ ﺷﺮﻗﻰ ﺍﻧﺪﺍﺧﺖ ]‪[...‬ﻧﺎﺧﻦﻫﺎﻯ ﺑﻠﻨﺪ ﻭ ﻻﻙ ﺯﺩﻩ‬ ‫ﺩﺧﺘﺮﻫﺎ ﻧﻈﺮﻡ ﺭﺍ ﺟﻠﺐ ﻛﺮﺩ‪ [...] .‬ﻓﻜﺮ ﻛﺮﺩﻡ ﻛﻪ ﺣﺘﻤﺎ ﺑﺮﺍﻯ ﻫﺮ ﻭﻋﺪﻩ ﻧﻤﺎﺯ‬ ‫ﺁﻥ ﺭﺍ ﭘــﺎﻙ ﻣﻰﻛﻨﻨــﺪ ﻭ ﺑﻌﺪﺍ ﺍﺯ ﻧﻤﺎﺯ ﺩﻭﺑــﺎﺭﻩ ﻻﻙ ﻣﻰﺯﻧﻨﺪ ]‪ [...‬ﺍﻫﺮﺍﻡ ﺭﺍ‬ ‫ﺍﺯ ﺩﻭﺭ ﺩﻳﺪﻡ ﻭ ﻣﺤﻮ ﻋﻈﻤﺖ ﻛﺎﺭ ﺑﺮﺩﻩﻫﺎﻳﻰ ﺷــﺪﻡ ﻛﻪ ﻫﺰﺍﺭﺍﻥ ﺗﻦ ﺍﺯ ﺁﻧﺎﻥ‬ ‫ﺩﺭ ﻛﻨﺎﺭ ﺍﻳﻦ ﺍﻫﺮﺍﻡ ﻛﺸــﺘﻪ ﺷﺪﻩﺍﻧﺪ ]‪ [...‬ﺩﺭ ﮔﻮﺷﻪﺍﻯ ﻛﻪ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﭼﭗ‬ ‫ﭼﺎﺩﺭ ﺯﺩﻩ ﺑﻮﺩﻧﺪ ﺁﺗﺶ ﺭﻭﺷــﻦ ﺑﻮﺩ ﻭ ﺩﻭﺭ ﺁﻥ ﺣﺪﻭﺩ ﺑﻴﺴــﺖ ﺩﺧﺘﺮ ﻭ ﭘﺴﺮ‬ ‫ﺣﻠﻘﻪ ﺯﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﻓﻜﺮ ﻛﺮﺩﻡ ﺧﺎﻧﻮﺍﺩﻩ ﺍﻳﻦ ﺩﺍﻧﺸــﺠﻮﻳﺎﻥ ﺩﺧﺘﺮ ﺑﺎﻳﺪ ﻫﻤﺴﻮ‬ ‫ﺑﺎ ﻓﺮﺯﻧﺪﺍﻥﺷــﺎﻥ ﺑﺎﺷﻨﺪ ﻛﻪ ﺍﺟﺎﺯﻩ ﻣﻰﺩﻫﻨﺪ ﺩﺧﺘﺮﻫﺎﻳﺸﺎﻥ ﺷﺐ ﺩﺭ ﻣﻴﺪﺍﻥ‬ ‫ﺗﺤﺮﻳﺮ ﺑﻤﺎﻧﻨﺪ]‪«[...‬‬ ‫ﺍﻳــﻦ ﺩﺍﺱﺍﷲ »ﻓﺮﻫﻴﺨﺘــﻪ« ﻛﻪ ﺩﺭ ﺑﻼﺩ ﻫﻴﺘﻠﺮ ﻟﻨﮕــﺮ ﺍﻧﺪﺍﺧﺘﻪ‪ ،‬ﻓﺮﺍﻣﻮﺵ‬ ‫ﻛﺮﺩﻩ ﻛﻪ »ﺗﻌﺎﺭﻑ ﺟﺎ ﺑﻪ ﺧﺎﻧﻢﻫﺎ« ﺑﻪ ﻫﻴﭻ ﻋﻨﻮﺍﻥ ﺷﺮﻗﻰ ﻧﻴﺴﺖ؛ ﺩﺭ ﺷﺮﻕ‬ ‫ﻧﻪ ﺗﻨﻬﺎ ﺟﺎ ﺑﻪ ﺧﺎﻧﻢﻫﺎ »ﺗﻌﺎﺭﻑ« ﻧﻤﻰﻛﺮﺩﻧﺪ ﻛﻪ ﻣﺤﻞ ﺍﻳﺴﺘﺎﺩﻥ »ﺿﻌﻴﻔﻪ«‬ ‫ﻫﻤﻴﺸﻪ ﭘﺸﺖ ﺩﻡ ﺍﻻﻍ ﺁﻗﺎ ﺑﻮﺩﻩ‪ .‬ﺍﻳﻦ ﺑﻪ ﺍﺻﻄﻼﺡ »ﺭﺳﻢ ﺯﻳﺒﺎﻯ ﺷﺮﻗﻰ«‪،‬‬ ‫ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﻧﻘﻼﺏ ﺻﻨﻌﺘﻰ ﺩﺭ ﻏﺮﺏ ﺭﺍﻳﺞ ﺷﺪﻩ ﺑﻮﺩ! ﺑﻠﻪ‪ ،‬ﺭﺍﻩ ﺩﻭﺭ ﻧﺮﻭﻳﻢ‪،‬‬ ‫ﺣﻜﻮﻣﺖ ﺍﺳﻼﻣﻰ ﺭﻳﺸﻪ ﺩﺭ ﺗﻮﺣﺶ ﻫﻤﻴﻦ ﺁﺧﻮﻧﺪﻫﺎﻯ ﺳﺎﻛﻦ ﻓﺮﻧﮓ ﺩﺍﺭﺩ‪.‬‬ ‫ﭼﭗﻧﻤﺎﻳﺎﻧﻰ ﻛﻪ ﻣﺎﻧﻨﺪ ﺁﺧﻮﻧﺪ ﺍﺭﺯﺵﻫﺎﻯ ﺟﻤﺎﻋﺖ ﭘﺪﺭﺳــﺎﻻﺭ ﺭﺍ »ﺧﻮﺏ«‬ ‫ﻣﻰﺷﻨﺎﺳــﻨﺪ‪ ،‬ﻭ ﺑﺎ »ﻣﻘﺎﻻﺕﺷــﺎﻥ« ﺁﻥﻫﺎ ﺭﺍ ﺑﻪ »ﺍﺭﺯﺵ« ﻣﻰﮔﺬﺍﺭﻧﺪ ﻭ ﺑﻪ‬ ‫»ﻗﻀﺎﻭﺕ ﺍﺭﺯﺷــﻰ« ﺩﺭ ﻣﻮﺭﺩ ﺍﻧﺴﺎﻥﻫﺎ ﻣﻰﻧﺸــﻴﻨﻨﺪ‪ .‬ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﻣﺮﻳﻢ‬ ‫ﺳــﻄﻮﺕ‪ ،‬ﺩﺭ ﭼﺎﺭﭼﻮﺏ »ﺧﺪﻣﺖ ﺑﻪ ﺩﻳﮕﺮﺍﻥ« ـ ﭼﺎﺭﭼﻮﺑﻰ ﻛﻪ ﻭﺍﺗﻴﻜﺎﻥ‬ ‫ﺑــﺮﺍﻯ ﺯﻥ ﺗﻌﻴﻴﻦ ﻛــﺮﺩﻩ ـ ﭼﻪ ﺧﻮﺏ ﻗﻠﻢ ﻣﻰﺯﻧﺪ! ﻣﻨﺘﻬــﻰ ﺍﻳﻨﺒﺎﺭ‪ ،‬ﺑﺎ‬

‫ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﺷــﺮﻛﺖ ﻛﻤﺘﺮ ﺍﺯ ﻳﻚﺳــﻮﻡ ﻣﺼﺮﻯﻫــﺎ ﺩﺭ ﺭﻓﺮﺍﻧﺪﻭﻡ ﻗﺎﻧﻮﻥ‬ ‫ﺍﺳﺎﺳــﻰ‪» ،‬ﺧﺪﻣﺎﺕ« ﻃﺒﻴﻌــﻰ ﻭ ﮔﺮﺍﻧﺒﻬﺎﻯ ﺧﻮﺍﻫﺮ ﻣﺮﻳﻢ ﺳــﻄﻮﺕ‪ ،‬ﻣﺎﻧﻨﺪ‬ ‫»ﺷﻮﺍﻟﻴﺔ ﺍﻭﻣﺎﻧﻴﺴﺖ« ﻋﻼﻣﻪﺯﺍﺩﻩ‪ ،‬ﻭ ﺣﻘﻮﻕﺑﺸﺮ ﻧﻮﻳﻦ ﭘﺮﻭﻓﺴﻮﺭ ﺍﻳﺠﺎﺩﻯ ﻧﻘﺶ‬ ‫ﺑﺮ ﺁﺏ ﺧﻮﺍﻫﺪ ﺑﻮﺩ!‬ ‫ﻳﺎﺩﺁﻭﺭ ﺷــﻮﻳﻢ ﻛﻪ ﭼﻨﺪﻯ ﭘﻴﺶ‪ ،‬ﺟﻨﺎﺏ ﺍﻳﺠﺎﺩﻯ‪ ،‬ﻫﻢﺻﺪﺍ ﺑﺎ ﭘﺎﺳــﺪﺍﺭ ﺍﻛﺒﺮ‪،‬‬ ‫ﻃﺮﻓﺪﺍﺭﺍﻥ ﺩﻣﻜﺮﺍﺳﻰ ﺭﺍ »ﺧﺪﺍﻧﺎﺑﺎﻭﺭ« ﺧﻮﺍﻧﺪﻩ ﺑﻮﺩﻧﺪ! ﺣﻘﻮﻕ ﺑﺸﺮ ﻧﻮﻳﻦ ﺍﻳﺸﺎﻥ‬ ‫ﻧﻴﺰ ﺩﺭ ﻫﻤﺎﻥ ﻣﺴــﻴﺮ »ﺟﺎﻧﺒﺪﺍﺭ« ﻭ ﻳﻜﺴــﻮﻳﻪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ‪ .‬ﺟﻨﺎﺏ ﭘﺮﻭﻓﺴــﻮﺭ‪،‬‬ ‫ﺩﺭ ﻭﺍﻗــﻊ ﺍﺯ ﻃﺮﻳﻖ ﺑﺎﺯﺗﻮﻟﻴﺪ ﺷــﻌﺎﺭﻫﺎﻯ ﻣﺤﻔﻞ ﺑﺮﻧﺎﺭ ﻛﻮﺷــﻨﺮ‪ ،‬ﺣﻘﻮﻕ ﺑﺸــﺮ‬ ‫»ﺣﺴــﻴﻨﻰ« ﺭﺍ ﺑﺠﺎﻯ »ﺣﻘﻮﻕ ﺑﺸﺮ ﺍﺳــﻼﻣﻰ« ﻧﺸﺎﻧﺪﻩﺍﻧﺪ‪ .‬ﺣﻘﻮﻕ ﺑﺸﺮ ﻧﻮﻳﻦ‬ ‫ﻫﻤﺎﻥ »ﺍﺭﺷــﺎﺩ« ﺁﺧﻮﻧﺪﻯ ﺍﺳــﺖ ﻛﻪ ﺑﺎ ﻧﻔﻰ ﻣﺎﺩﻯﺍﺕ ﺑﺸﺮ‪ ،‬ﺑﺮﺍﻯ »ﺫﻫﻦ« ﻭ‬ ‫»ﺭﻭﺡ« ﺍﻧﺴﺎﻥﻫﺎ ﺗﻌﻴﻴﻦ ﺗﻜﻠﻴﻒ ﻣﻰﻛﻨﺪ‪:‬‬ ‫»ﺍﻧﺴﺎﻥﻫﺎﻯ ﻭﺍﻗﻌﻰ ]‪ [...‬ﻣﺠﻤﻮﻋﻪ ﻛﻴﻔﻴﺖ ﺍﻧﺴﺎﻧﻰ ﻭﺍﺭﺯﺵﻫﺎﻯ ﻭﺍﻻ ﺭﺍ ﺑﺎ ﺧﻮﺩ‬ ‫ﻫﻤﺮﺍﻩ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﻭﻟﻰ ﺩﺭ ﻓﺮﺍﻯ ﺍﻳﻦ ﻣﺸــﺨﺼﺎﺕ‪ ،‬ﻳﻚ ﺳﻠﺴﻠﻪ ﺍﺯ ﺍﺭﺯﺵﻫﺎ ﺑﺎﻗﻰ‬ ‫ﻣﻰﻣﺎﻧﻨﺪ ﻛﻪ ﺑﻪ ﻣﺜﺎﺑﻪ ﺁﻣﺎﻝ ﻭ ﺁﺭﺯﻭﻯ ﺍﻧﺴــﺎﻧﻰ ﻗﺎﺑﻞ ﺍﺗﻜﺎ ﻣﻰﺑﺎﺷﻨﺪ ﻭ ﻣﻰﺗﻮﺍﻥ‬ ‫ﺭﻭﺡ ﺍﻧﺴــﺎﻥﻫﺎ ﺭﺍ ﺑﻪ ﺁﻧﺴــﻮ ﺳﻮﻕ ﺩﺍﺩ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﺧﻮﺩﺳــﺮﻯﻫﺎﻯ ﺿﺪﺍﻧﺴﺎﻧﻰ‬ ‫ﺍﻳﺴﺘﺎﺩ]‪«[...‬‬ ‫ﻧﻴﺎﺯﻯ ﻧﻴﺴــﺖ ﻛﻪ ﺑﮕﻮﺋﻴﻢ ﻫﻤﻜﺎﺭﻯ »ﻣﻮﺳﺎﺩ« ﻭ »ﺍﻟﻨﺼﺮﻩ« ﺩﺭ ﻛﺸﻮﺭ ﺳﻮﺭﻳﻪ‬ ‫ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﺣﻘﻮﻕ ﺑﺸﺮ »ﺟﺎﻧﺒﺪﺍﺭ« ﭘﺮﻭﻓﺴﻮﺭ ﺍﻳﺠﺎﺩﻯ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ؛ ﺑﺮﺍﻯ‬ ‫»ﺍﻳﺴﺘﺎﺩﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺧﻮﺩﺳﺮﻯﻫﺎﻯ ﺿﺪﺍﻧﺴﺎﻧﻰ« ﺩﻭﻟﺖ ﺳﻮﺭﻳﻪ! ﻭﺍﺭﺩ ﺟﺰﺋﻴﺎﺕ‬ ‫ﻧﻤﻰﺷﻮﻳﻢ ﻓﻘﻂ ﺣﻀﻮﺭ ﺍﺳﺘﺎﺩﺍﻥ ﺍﻋﻈﻢ ﺑﮕﻮﺋﻴﻢ‪ ،‬ﺩﻭﺭﺍﻥ ﺷﻴﺮﻳﻦ ﻧﻘﺾ ﻗﻮﺍﻧﻴﻦ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﻰ ﻭ »ﺩﺧﺎﻟﺖ ﺑﺸﺮ ﺩﻭﺳﺘﺎﻧﻪ« ﺩﺭ ﺍﻣﻮﺭ ﻛﺸﻮﺭﻫﺎ ﺳﭙﺮﻯ ﺷﺪﻩ‪ .‬ﻭﻗﺘﻰ‬ ‫ﻭﺯﺍﺭﺕ ﺍﻣــﻮﺭ ﺧﺎﺭﺟﺔ ﺁﻣﺮﻳﻜﺎ ﺍﺯ ﻃﺮﻳﻖ ﻓﻴﺲﺑﻮﻙ ﺑــﺎ ﺭﻫﺒﺮﺗﺎﻥ ﺗﻤﺎﺱ ﮔﺮﻓﺖ‬ ‫ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﻛﻪ ﻣﺤﻔﻞ ﺍﺳــﻼﻡﻧﻮﺍﺯﻯ ﻛﻮﺷــﻨﺮ ﻣﻰﺑﺎﻳﺪ ﺍﺯ ﻛﺮﺑﻼﻯ ﺣﺴــﻴﻨﻰ‬ ‫ﺩﺳﺖ ﺑﺮﺩﺍﺭﺩ‪.‬‬