Page 11 - (کیهان لندن - سال سى و سوم ـ شماره ۹ (دوره جديد
P. 11

‫ﺻﻔﺤﻪ ‪ 11‬ـ ‪ Page 11‬ـ ﺷﻤﺎﺭﻩ ‪9‬‬
‫ﺟﻤﻌﻪ ‪ 22‬ﺗﺎ ﭘﻨﺠﺸﻨﺒﻪ ‪ 28‬ﻣﻰ ‪2015‬‬

‫ﻗﻮﺍﻧﻴﻦ ﺁﻥ ﺗﺒﻌﻴﺾ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺭﻧﺞﻫﺎﻯ‬       ‫ﻛﻪ ﺑﺎﺯ ﻣﺎ ﺩﺭ ﺳﺮﺯﻣﻴﻦﻣﺎﻥ ﻣﻰﺑﻴﻨﻴﻢ‬        ‫ﺟﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﻧﺎﺑﻮﺩﻯ ﻣﻰﻛﺸﺎﻧﻨﺪ‪ .‬ﻭ‬       ‫ﺍﺳﺖ‪ :‬ﺟﺪﺍ ﻛﺮﺩﻥ ﺑﻌﻀﻰ ﺭﺍ ﺍﺯ ﺑﻌﻀﻰ‬         ‫ﺷﻨﺎﺧﺖ ﻣﺮﺩﻣﺎﻥ ﺍﺯ ﺣﻘﻮﻕ ﺍﻧﺴﺎﻥ ﺩﺭ ﺁﻥ‬       ‫ﻣﻦ ﺩﺭ ﻫﻤﻴﻦ ﺟﺎ ﻭ ﺩﺭ ﺣﻀﻮﺭ‬
‫ﺑﺸﺮﻯ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﻭ ﺁﻥ ﺟﺎﻣﻌﻪ ﺍﺯ‬           ‫ﻛﻪ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﻰ ﻣﺎ‪ ،‬ﻭ ﺣﺘﻰ ﻣﻴﺮﺍﺙ‬       ‫ﺍﻳﻦ ﺑﻴﺸﺘﺮ ﺩﺭ ﻣﻴﺎﻥ ﻛﺸﻮﺭﻫﺎﻳﻰ ﻛﻪ‬           ‫ﺩﻳﮕﺮ‪ ،‬ﺑﻌﻀﻰ ﺭﺍ ﺑﺮ ﺑﻌﻀﻰ ﺩﻳﮕﺮ ﺑﺮﺗﺮﻯ‬      ‫ﺯﻣﺎﻥ‪ .‬ﻣﺜ ًﻼ‪ ،‬ﺩﺭ ﺩﻭﺭﺍﻧﻰ ﻛﻪ ﺑﺮﺩﻩﺩﺍﺭﻯ ﻭ‬   ‫ﺻﺪﻫﺎ ﺗﻦ ﺍﺯ ﺍﻧﺴﺎﻥﻫﺎﻯ ﺑﻬﺎﻳﻰ ﻛﻪ‬
‫ﻣﻮﻫﺒﺖ ﻋﺪﺍﻟﺖ ﻛﻪ ﭘﺎﻳﻪ ﻭ ﺍﺳﺎﺱ‬             ‫ﻓﺮﻫﻨﮕﻰ ﻏﻴﺮ ﻣﺬﻫﺒﻰ ﻭ ﻏﻴﺮ ﺷﻴﻌﻰ ﻣﺎ‬        ‫ﻗﺎﻧﻮﻥﺷﺎﻥ ﺑﺮ ﭘﺎﻳﻪ ﺗﻚﻣﺬﻫﺒﻰ ﺳﺎﺧﺘﻪ‬          ‫ﺩﺍﺩﻥ‪ .‬ﭘﺲ ﺗﺒﻌﻴﺾ ﺩﺭ ﻧﺎﺑﺮﺍﺑﺮﻯ‪،‬‬           ‫ﺑﻴﮕﺎﺭﻯ ﮔﺮﻓﺘﻦ ﺍﺯ ﻣﺮﺩﻡ ﺍﻣﺮﻯ ﻋﺎﺩﻯ ﺑﻪ‬      ‫ﺑﻴﺸﺘﺮﺷﺎﻥ ﺍﺯ ﻫﻤﻮﻃﻨﺎﻧﻢ ﻧﻴﺰ ﻫﺴﺘﻨﺪ‪،‬‬
‫ﺣﻴﺜﻴﺖ ﻭ ﻛﺮﺍﻣﺖ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ ﻓﺎﺻﻠﻪ‬         ‫ﮔﺮﻓﺘﺎﺭ ﺑﻰ ﺗﻮﺟﻬﻰ ﻭ ﺣﺘﻰ ﻭﻳﺮﺍﻧﻰ ﻭ‬        ‫ﺷﺪﻩ ﻭ ﻳﺎ ﺣﻜﻮﻣﺖﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻭﺟﻮﺩ‬            ‫ﻧﺎﻫﻤﺎﻫﻨﮕﻰ‪ ،‬ﺑﻰ ﺍﻧﺼﺎﻓﻰ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﺿﺪ‬     ‫ﺷﻤﺎﺭ ﻣﻰﺭﻓﺖ‪ ،‬ﺗﺼﻮﺭ ﺑﺮ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ‬         ‫ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻧﻮﻳﺴﻨﺪﻩ ﻭ ﻛﺴﻰ ﻛﻪ‬
‫ﺑﻴﺸﺘﺮﻯ ﺩﺍﺭﺩ‪ .‬ﻭ ﺍﺯ ﻧﻈﺮ ﻓﺮﺩﻯ ﻧﻴﺰ ﻫﺮ‬                                            ‫ﺩﺍﺭﺩ‪ .‬ﻭ ﺧﻮﺷﺒﺨﺘﺎﻧﻪ ﺑﻬﺎﻳﻰﻫﺎ ﺍﻳﻦ‬           ‫ﻫﻤﻪ ﺗﻌﺎﺭﻳﻔﻰ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻯ ﻋﺪﺍﻟﺖ‬         ‫ﺍﻳﻦ ﺳﺮﻧﻮﺷﺖ ﺑﺸﺮ ﺍﺳﺖ ﻛﻪ ﻋﺪﻩﺍﻯ‬            ‫ﺳﺎﻝﻫﺎﻳﻰ ﺍﺯ ﻋﻤﺮ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺗﺪﺭﻳﺲ‬
‫ﺁﻥ ﻛﺴﻰ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﺍﺯ ﻋﺪﺍﻟﺖ ﺳﺨﻦ‬                        ‫ﻧﺎﺑﻮﺩﻯ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ‪.‬‬   ‫ﺷﺎﻧﺲ ﺭﺍ ﺩﺍﺭﻧﺪ ﻛﻪ ﻣﺬﻫﺐ ﺭﺍ ﺟﺪﺍ ﺍﺯ‬                                               ‫ﺑﺮﺩﻩﺩﺍﺭ ﻳﺎ ﺍﺭﺑﺎﺏ ﻭ ﻋﺪﻩﺍﻯ ﻫﻢ ﺑﺮﺩﻩ ﻭ‬     ‫ﮔﺬﺭﺍﻧﺪﻩ‪ ،‬ﻣﻰﺧﻮﺍﻫﻢ ﺑﻪ ﺍﺣﺘﺮﺍﻡ ﻋﺪﺍﻟﺖ‪،‬‬
‫ﺑﮕﻮﻳﺪ‪ ،‬ﭼﻪ ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﻗﻮﺍﻧﻴﻦ ﻣﺬﻫﺒﻰ ﻭ‬     ‫ﺩﺭ ﺍﻳﻦ ﺟﺎ ﻻﺯﻡ ﻣﻰﺩﺍﻧﻢ ﻛﻪ ﺑﻪ ﻧﻮﻋﻰ‬       ‫ﺳﻴﺎﺳﺖ ﻣﻰﺩﺍﻧﻨﺪ ﻭ ﺍﻳﻦ ﺑﺎﻭﺭ ﺳﺒﺐ‬                                  ‫ﻣﻰﺷﻨﺎﺳﻴﻢ‪.‬‬       ‫ﺑﻨﺪﻩ ﺑﺎﺷﻨﺪ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻃﺒﻌﺎً ﻭ ﺣﺪﻭﺩﺍً‬  ‫ﻭ ﺑﻪ ﺍﺣﺘﺮﺍﻡ ﻟﺰﻭﻡ ﺁﻣﻮﺯﺷﻰ ﻛﻪ ﻣﻰﺗﻮﺍﻧﺪ‬
‫ﭼﻪ ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﻗﻮﺍﻧﻴﻦ ﻏﻴﺮ ﻣﺬﻫﺒﻰ ﻭ ﺑﻪ‬     ‫ﺍﺯ ﺗﺒﻌﻴﺾ ﻓﺮﻫﻨﮕﻰ ﺍﺷﺎﺭﻩ ﻛﻨﻢ ﻛﻪ ﺑﺎ ﻧﺎﻡ‬   ‫ﻧﻤﻰﺷﻮﺩ ﻛﻪ ﺑﻪ ﺩﻻﻳﻞ ﻣﺬﻫﺒﻰ ﺩﺭ‬              ‫ﻳﻌﻨﻰ ﻋﺪﺍﻟﺖ ﺩﺍﺩ ﺍﺳﺖ ﻭ ﺗﺒﻌﻴﺾ‬            ‫ﺧﻮﺍﺳﺖ ﻣﺮﺩﻣﺎﻥ ﻋﺪﺍﻟﺖﺧﻮﺍﻩ ﺍﻳﻦ ﺑﻮﺩ‬         ‫ﭘﺎﻙ ﻛﻨﻨﺪﻩ ﻫﻤﻪ ﺯﺷﺘﻰﻫﺎ ﻭ ﺗﺒﻌﻴﺾﻫﺎ‬
‫ﻳﻜﻰ ﺍﺯ ﺍﻳﻦ ﺍﻧﻮﺍﻉ ﺗﺒﻌﻴﺾ ﺑﺎﻭﺭ ﺩﺍﺷﺘﻪ‬      ‫»ﻧﺴﺒﻴﺖ ﻓﺮﻫﻨﮕﻰ« ﻛﻪ ﺍﺯ ﺳﻮﻯ ﺑﺮﺧﻰ‬         ‫ﻗﻮﺍﻧﻴﻦ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺳﺘﻰ ﺗﺒﻌﻴﺾ‬               ‫ﺑﻴﺪﺍﺩ‪ ،‬ﻋﺪﺍﻟﺖ ﺑﺮﺍﺑﺮﻯ ﺍﺳﺖ ﻭ ﺗﺒﻌﻴﺾ‬       ‫ﻛﻪ ﺍﺭﺑﺎﺏ ﺑﺎ ﺑﺮﺩﻩ ﺭﻓﺘﺎﺭﻯ ﻣﻬﺮﺑﺎﻥ ﻳﺎ‬      ‫ﺑﺎﺷﺪ‪ ،‬ﺍﻋﻼﻡ ﺁﻣﺎﺩﮔﻰ ﻛﻨﻢ ﺑﺮﺍﻯ ﺗﺪﺭﻳﺲ‬
‫ﺑﺎﺷﺪ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺍﺩﻋﺎﻯ ﻋﺎﺩﻝ ﺑﻮﺩﻥ‬          ‫ﺗﺌﻮﺭﻳﺴﻴﻦﻫﺎﻯ ﻏﺮﺑﻰ ﻣﻄﺮﺡ ﺷﺪﻩ ﻭ ﺑﻪ‬        ‫ﺁﻟﻮﺩ ﺑﺰﻧﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺟﺎ ﻻﺯﻡ ﺍﺳﺖ ﻛﻪ‬        ‫ﻧﺎﺑﺮﺍﺑﺮﻯ‪ ،‬ﻋﺪﺍﻟﺖ ﺍﻧﺼﺎﻑ ﺍﺳﺖ ﻭ ﺗﺒﻌﻴﺾ‬     ‫ﻣﻼﻳﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺍﺭﺑﺎﺏ ﺩﺭ ﺑﺮﺍﺑﺮ‬    ‫ﺁﻧﻼﻳ ِﻦ ﺟﻮﺍﻧﺎﻥ ﺑﻬﺎﻳﻰ ﺳﺮﺯﻣﻴﻦﺍﻡ ﻛﻪ ﺍﺯ‬
                                       ‫ﺑﻬﺎﻧﻪ ﺗﻔﺎﻭﺕ ﻓﺮﻫﻨﮕﻰ ﺑﻴﻦ ﺍﻧﺴﺎﻥ ﻏﺮﺑﻰ‬     ‫ﺑﮕﻮﻳﻢ ﻫﺮ ﻛﺴﻰ ﺣﻖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺬﻫﺐ‬            ‫ﺑﻰ ﺍﻧﺼﺎﻓﻰ‪ ،‬ﻭ ﺑﻪ ﺯﺑﺎﻥ ﻓﺮﻫﻨﮓ ﺧﻮﺩﻣﺎﻥ‬     ‫ﻛﺎﺭ ﻃﺎﻗﺖﻓﺮﺳﺎﻳﻰ ﻛﻪ ﺍﺯ ﺍﻓﺮﺍﺩ ﻣﻰﻛﺸﺪ‪،‬‬      ‫ﺗﺤﺼﻴﻞ ﻣﺤﺮﻭﻡ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺍﻓﺘﺨﺎﺭﻯ‬
                     ‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬       ‫ﻭ ﺍﻧﺴﺎﻥ ﺷﺮﻗﻰ‪ ،‬ﺑﺨﺸﻰ ﺍﺯ ﺍﻧﺴﺎﻥﻫﺎ ﺭﺍ‬      ‫ﻭ ﻋﻘﻴﺪﻩ ﺧﻮﺩ ﺭﺍ ﺑﻬﺘﺮ ﺍﺯ ﻣﺬﻫﺐ ﻭ‬           ‫ﻋﺪﺍﻟﺖ ﺍﺯ ﺟﻨﺲ ﺍﻫﻮﺭﺍﺳﺖ ﻭ ﺗﺒﻌﻴﺾ ﺍﺯ‬       ‫ﻏﺬﺍﻳﻰ ﺍﻧﺪﺍﺯﻩ ﻭ ﻳﺎ ﻣﻨﺎﺳﺐ ﺑﻪ ﺁﻧﻬﺎ ﺑﺪﻫﺪ‪.‬‬  ‫ﺍﺳﺖ ﺑﺮﺍﻯ ﻣﻦ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻏﻴﺮ‬
‫ﺍﻛﻨﻮﻥ ﺍﺯ ﺩﻳﺪ ﺭﻭﺍﻥﺷﻨﺎﺳﻰ ﻭ‬               ‫ﺍﺯ ﺣﻘﻮﻕ ﺍﻧﺴﺎﻧﻰ ﺧﻮﺩ ﻣﺤﺮﻭﻡ ﻣﻰﻛﻨﻨﺪ‪.‬‬      ‫ﻋﻘﻴﺪﻩ ﺩﻳﮕﺮﻯ ﺑﺪﺍﻧﺪ‪ .‬ﺍﮔﺮ ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ‬                                             ‫ﻣﺎ ﺣﺘﻰ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺩﺭ ﺍﺳﻼﻡ‪ ،‬ﻛﻪ‬          ‫ﺑﻬﺎﻳﻰ ﻛﻪ ﺍﻧﺪﻙ ﻣﻄﺎﻟﺒﻰ ﺭﺍ ﻛﻪ ﻣﻰﺩﺍﻧﻢ‬
‫ﺟﺎﻣﻌﻪﺷﻨﺎﺳﻰ ﺭﻭﺷﻦ ﺷﺪﻩ ﻛﻪ ﺩﺭ‬              ‫ﻫﻤﺎﻥ ﻃﻮﺭ ﻛﻪ ﻣﻰﺩﺍﻧﻴﺪ ﻣﻔﻬﻮﻡ‬             ‫ﺑﻮﺩ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﻳﺎ ﻣﺬﻫﺐ ﺭﺍ ﺍﻧﺘﺨﺎﺏ‬                            ‫ﺟﻨﺲ ﺍﻫﺮﻳﻤﻦ‪.‬‬        ‫ﻋﺪﺍﻟﺖ ﺑﺎ ﺷﻌﺎﺭ ﻗﺴﻂ ﻭ ﻋﺪﻝ ﻣﻄﺮﺡ‬           ‫ﺑﻪ ﺍﻧﺴﺎﻥﻫﺎﻯ ﻣﺸﺘﺎﻕ ﺍﻣﺎ ﻣﺤﺮﻭﻡ ﺍﺯ‬
‫ﺟﻮﺍﻣﻌﻰ ﻛﻪ ﺍﺻﻮﻝ ﻭ ﻗﻮﺍﻧﻴﻦ ﺁﻥ ﺑﺮ‬          ‫»ﻧﺴﺒﻴﺖ« ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﻔﻬﻮﻡ ﺭﻫﺎﻳﻰ‬          ‫ﻧﻤﻰﻛﺮﺩ ﻭ ﻫﻤﻪ ﺟﻬﺎﻥ ﻳﻚ ﻋﻘﻴﺪﻩ‬              ‫ﻣﺘﺎﺳﻔﺎﻧﻪ ﺩﺭﺳﺖ ﺩﺭ ﺯﻣﺎﻧﻪﺍﻯ ﻛﻪ‬           ‫ﺷﺪﻩ‪ ،‬ﺑﺮﺩﻩﺩﺍﺭﻯ ﻧﻔﻰ ﻧﺸﺪﻩ ﺍﺳﺖ ﻭ‬            ‫ﺩﺍﻧﺶﺍﻧﺪﻭﺯﻯ ﺳﺮﺯﻣﻴﻦﺍﻡ ﺍﻧﺘﻘﺎﻝ ﺩﻫﻢ‪.‬‬
‫ﺍﺳﺎﺱ ﺗﺒﻌﻴﺾﻫﺎﻯ ﻧﮋﺍﺩﻯ‪ ،‬ﻣﺬﻫﺒﻰ‪،‬‬            ‫ﻳﺎ »ﺍﻃﻼﻕ« ﻣﻰﺁﻳﺪ‪ .‬ﺍﻳﻦ ﺩﻭﻣﻰﻳﻌﻨﻰ‬         ‫ﻭ ﻳﻚ ﻣﺬﻫﺐ ﺩﺍﺷﺘﻨﺪ ﺍﻣﺎ ﻭﻗﺘﻰ ﺍﻳﻦ‬           ‫ﺍﻧﺴﺎﻥ ﺗﻮﺍﻧﺴﺘﻪ ﺑﻪ ﺳﺎﻻﺭﻯ ﺣﻘﻮﻕ‬           ‫ﻓﻘﻂ ﮔﻮﻳﺎ ﭘﻴﺎﻣﺒﺮ ﺍﺳﻼﻡ ﺗﻮﺻﻴﻪ ﻛﺮﺩﻩﺍﻧﺪ‬     ‫ﺣﺪﻭﺩ ‪ 25‬ﺳﺎﻝ ﭘﻴﺶ‪ ،‬ﺑﺮﺧﻰ ﺍﺯ‬
‫ﺟﻨﺴﻴﺘﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺳﺎﺧﺘﻪ ﺷﺪﻩﺍﻧﺪ‬           ‫ﺍﻣﺮﻯ ﻛﻪ ﻫﻤﻪ ﺟﺎ ﺑﻪ ﻳﻚ ﮔﻮﻧﻪ ﺍﺳﺖ‪.‬‬        ‫ﺑﻬﺘﺮ ﺑﻮﺩﻥ ﺑﻪ ﺟﺎﻳﻰ ﺑﺮﺳﺪ ﻛﻪ ﺻﺎﺣﺒﺎﻥ‬        ‫ﺑﺸﺮ ﺭﺍﻯ ﺩﻫﺪ‪ ،‬ﺩﺭ ﺯﻣﺎﻧﻪﺍﻯ ﻛﻪ ﺍﻧﺴﺎﻥ‬      ‫ﻛﻪ ﺑﺎ ﺑﺮﺩﮔﺎﻥ ﺑﺎ ﻋﻄﻮﻓﺖ ﺭﻓﺘﺎﺭ ﺑﺸﻮﺩ‪.‬‬      ‫ﺩﻭﺳﺘﺎﻧﻢ ﻣﺘﻨﻰ ﺭﺍ ﺗﻬﻴﻪ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‬
‫ﻣﺮﺩﻣﺎﻥ ﺁﻥ ﺟﺎﻣﻌﻪ ﻧﻪ ﺗﻨﻬﺎ ﺍﺯ ﻧﻈﺮ‬         ‫ﺩﺭ ﺯﺑﺎﻥﻫﺎﻯ ﻓﺮﻧﮕﻰ ﺑﻪ ﺁﻥ »ﻳﻮﻧﻴﻮﺭ‬        ‫ﻣﺬﻫﺐ ﻳﺎ ﻋﻘﻴﺪﻩﺍﻯ ﺭﺍ‪ ،‬ﻭ ﻳﺎ ﺣﺘﻰ ﺍﻓﺮﺍﺩ‬      ‫ﺗﻮﺍﻧﺴﺘﻪ ﺩﺭﻳﺎﺑﺪ ﻛﻪ ﺗﻨﻬﺎ ﻋﺪﺍﻟﺖ ﻭ ﺁﺯﺍﺩﻯ‬  ‫ﻳﻌﻨﻰ ﺩﺭ ﻭﺍﻗﻊ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥﻫﺎ ﻛﺴﻰ ﺑﻪ‬       ‫ﺯﻳﺮ ﻋﻨﻮﺍﻥ »ﻣﻦ ﺷﺮﻣﻨﺪﻩﺍﻡ« ﻭ ﺩﺭ ﺁﻥ‬
‫ﺍﺟﺘﻤﺎﻋﻰ ﮔﺮﻓﺘﺎﺭ ﺑﺤﺮﺍﻥﻫﺎﻳﻰ‬               ‫ﺳﺎﻝ« ﻣﻰﮔﻮﻳﻨﺪ ﺑﻪ ﻣﻌﻨﻰ ﺩﺭﺑﺮ ﮔﻴﺮﻧﺪﻩ‬      ‫ﺑﺪﻭﻥ ﻣﺬﻫﺐ ﺭﺍ ﺑﻰ ﺍﺭﺯﺵ‪ ،‬ﭘﺴﺖ‪ ،‬ﻭ‬            ‫ﻭ ﺻﻠﺢ ﺍﺳﺖ ﻛﻪ ﻣﺘﻀﻤﻦ ﻛﺮﺍﻣﺖ ﻭ‬            ‫ﻓﻜﺮﺵ ﻧﻤﻰﺭﺳﻴﺪ‪ ،‬ﻳﺎ ﺍﮔﺮ ﻫﻢ ﻣﻰﺭﺳﻴﺪ‬         ‫ﺍﺯ ﺁﺯﺍﺭﻫﺎ ﻭ ﺭﻧﺞﻫﺎﻳﻰ ﮔﻔﺘﻪ ﻣﻰﺷﺪ ﻛﻪ‬
‫ﻏﻴﺮﺍﻧﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ ‪ ،‬ﺑﻠﻜﻪ ﺍﺯ ﻧﻈﺮ ﺭﻭﺍﻧﻰ‬                                          ‫ﻳﺎ ﻣﻀﺮ ﺑﺪﺍﻧﺪ ﺁﻥ ﻭﻗﺖ ﺑﻪ ﺩﺍﻳﺮﻩ ﺳﻴﺎﻩ‬       ‫ﺣﻴﺜﻴﺖ ﺍﻧﺴﺎﻥﺍﻧﺪ ﻣﺎ ﺟﻮﺍﻣﻌﻰ ﺭﺍ ﺑﺮ‬        ‫ﺣﻖ ﺧﻮﺩ ﻧﻤﻰﺩﺍﻧﺴﺖ ﻭ ﻳﺎ ﺟﺮﺍﺕ ﺍﻳﻦ ﺭﺍ‬       ‫ﺑﺮ ﺑﺨﺸﻰ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﺳﺮﺯﻣﻴﻦﻣﺎﻥ ﻛﻪ‬
                                       ‫ﻫﻤﻪ ﺟﻬﺎﻥ‪ .‬ﻣﺎ ﺍﻳﻦ ﻛﻠﻤﻪ ﺭﺍ ﺩﺭ ﻓﺎﺭﺳﻰ‬     ‫ﺗﺒﻌﻴﺾ ﭘﺎ ﻣﻰﮔﺬﺍﺭﺩ ﻭ ﺍﮔﺮ ﺩﺳﺘﺶ‬             ‫ﺭﻭﻯ ﻛﺮﻩ ﺯﻣﻴﻦ ﺩﺍﺭﻳﻢ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﺁﻥ‬       ‫ﻧﺪﺍﺷﺖ‪ ،‬ﻛﻪ ﺧﻮﺍﺳﺖ ﺣﺬﻑ ﺑﺮﺩﻩﺩﺍﺭﻯ‬           ‫ﻣﺬﻫﺐ ﺑﻬﺎﻳﻰ ﺩﺍﺷﺘﻨﺪ ﻣﻰﺭﻓﺖ‪ .‬ﻣﻦ ﺑﺎ‬
   ‫ﻧﻴﺰ ﻟﻄﻤﻪﻫﺎﻯ ﺷﺪﻳﺪﻯ ﻣﻰﺧﻮﺭﻧﺪ‪.‬‬          ‫ﻣﻰﺗﻮﺍﻧﻴﻢ ﺑﺼﻮﺭﺕ »ﺟﻬﺎﻥﮔﻴﺮ« ﻳﺎ‬           ‫ﺑﺮﺳﺪ ﺟﺰ ﺳﺮﻛﻮﺏ ﻭ ﻗﺘﻞ ﻭ ﺷﻜﻨﺠﻪ‬             ‫ﺑﻪ ﻋﻨﺎﻭﻳﻦ ﻣﺨﺘﻠﻒ ﻭ ﺑﻪ ﺷﺪﺕ ﮔﺮﻓﺘﺎﺭ‬                                              ‫ﺍﻳﻦ ﻋﻨﻮﺍﻥ ﻣﺨﺎﻟﻔﺖ ﻛﺮﺩﻡ‪ .‬ﮔﻔﺘﻢ ﺍﺯ‬
‫ﺟﺎﻟﺐ ﺍﺳﺖ ﻛﻪ ﺍﻛﻨﻮﻥ ﻣﻄﺎﻟﻌﺎﺕ‬              ‫»ﺟﻬﺎﻥﮔﺴﺘﺮ« ﺗﺮﺟﻤﻪ ﻛﻨﻴﻢ‪ .‬ﻳﻌﻨﻰ‬           ‫ﻭ ﻧﺎﺑﻮﺩﻯ ﺑﺮﺍﻯ ﺁﻥ ﺩﻳﮕﺮﻯ ﻧﻤﻰﺧﻮﺍﻫﺪ‪.‬‬        ‫ﺗﺒﻌﻴﺾ ﻫﺴﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭﻫﺎ ﻳﺎ‬                ‫ﻭ ﻳﺎ ﺑﻴﮕﺎﺭﻯ ﺭﺍ ﺑﺮ ﺯﺑﺎﻥ ﺑﻴﺎﻭﺭﺩ‪.‬‬  ‫ﻧﻈﺮ ﻣﻦ ﻭ ﺍﻣﺜﺎﻝ ﻣﻦ ﻛﻪ ﻫﻴﭻﻭﻗﺖ ﺍﺯ‬
‫ﻣﺨﺘﻠﻒ ﺯﻳﺴﺖﺷﻨﺎﺳﻰ ﺣﻜﺎﻳﺖ ﺍﺯ‬               ‫ﺍﻣﺮﻯ ﻛﻪ ﺩﺭ ﻫﻤﻪ ﺟﺎﻯ ﺟﻬﺎﻥ ﻫﻤﺎﻥ‬                                                  ‫ﻗﻮﺍﻧﻴﻦﺷﺎﻥ ﺑﺮ ﭘﺎﻳﻪ ﺗﺒﻌﻴﺾ ﺑﻨﺎ ﺷﺪﻩ‪ ،‬ﻭ‬    ‫ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﺍﺳﺖ ﻛﻪ ﻣﺜﻼ ﻭﻗﺘﻰ‬              ‫ﺍﻳﻦ ﺭﻧﺞﻫﺎ ﻭ ﺁﺯﺍﺭﻫﺎ ﻧﻪ ﺑﻰ ﺧﺒﺮ ﺑﻮﺩﻳﻢ‬
‫ﺁﻥ ﺩﺍﺭﻧﺪ ﻛﻪ ﻋﺪﺍﻟﺖﺟﻮﻳﻰ ﻭ ﺗﺒﻌﻴﺾ‬          ‫ﺍﺳﺖ ﻛﻪ ﻫﺴﺖ ﻭ ﺗﻐﻴﻴﺮ ﻧﻤﻰﭘﺬﻳﺮﺩ‪.‬‬                                                  ‫ﻳﺎ ﺣﺘﻰ ﺍﮔﺮ ﻛﻪ ﻗﻮﺍﻧﻴﻦﺷﺎﻥ ﺍﻣﺮﻭﺯﻯ ﻭ‬                                             ‫ﻭ ﻧﻪ ﻧﺴﺒﺖ ﺑﻪ ﺁﻥ ﺑﻰ ﺧﻴﺎﻝ‪ ،‬ﺁﻳﺎ ﺑﻬﺘﺮ‬
‫ﮔﺮﻳﺰﻯ ﺟﺰﻳﻰ ﺍﺯ ﺳﺎﺧﺘﻪﻫﺎﻯ ﺯﻳﺴﺘﻰ‬           ‫ﺣﺎﻝ ﺁﻧﻜﻪ ﺩﺭ ﻣﻘﺎﺑﻞﺍﺵ ﻣﻔﻬﻮﻡ‬                                                                                           ‫ﺗﺒﻌﻴﺾ‬                                  ‫ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﻋﻨﻮﺍﻥ ﭼﻨﻴﻦ ﻣﻄﻠﺒﻰ‬
‫ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩﺍﻧﺪ ﻭ ﻧﻤﻰﺗﻮﺍﻥ ﺍﻳﻦ‬          ‫»ﻧﺴﺒﻰ« ﺭﺍ ﺩﺍﺭﻳﻢ ﺑﻪ ﻣﻌﻨﻰ ﺍﻳﻨﻜﻪ‬         ‫ﺩﺭ ﻣﻘﺎﺑﻞ ﻋﺪﺍﻟﺖ‬                                                                                                       ‫ﻧﻮﺷﺘﻪ ﺷﻮﺩ »ﺷﺮﻡ ﺑﺮ ﺷﻤﺎ« ﻭ ﺧﻄﺎﺑﺶ‬
‫ﻣﻔﺎﻫﻴﻢ ﺭﺍ ﺻﺮﻓﺎً ﺑﺮﺳﺎﺧﺘﻪﻫﺎﺋﻰ ﺑﺸﺮﻯ‬       ‫ﻣﺤﺘﻮﺍﻯ ﺍﻣﺮﻯ ﺑﻪ ﻧﺴﺒﺖ ﺯﻣﺎﻥ ﻭ ﻣﻜﺎﻥ‬                                                                                     ‫ﻛﻮﺭﻭﺵ ﺑﺰﺭگ ﭘﺲ ﺍﺯ ﻓﺘﺢ ﺑﺪﻭﻥ‬              ‫ﺑﻪ ﻛﺴﺎﻧﻰ ﺑﺎﺷﺪ ﻛﻪ ﻣﺴﺌﻮﻝ ﻭ ﻣﺴﺒﺐ‬
‫ﺩﺍﻧﺴﺖ‪ .‬ﺍﻳﻦ ﻣﻄﺎﻟﻌﺎﺕ ﻧﺸﺎﻥ ﻣﻰﺩﻫﻨﺪ‬         ‫ﺗﻔﺎﻭﺕ ﭘﻴﺪﺍ ﻛﻨﺪ‪ .‬ﺩﺭ ﺁﻏﺎﺯ ﻧﻴﻤﻪ ﺩﻭﻡ‬      ‫ﺷﻜﻮﻩ ﻣﻴﺮﺯﺍﺩﮔﻰ‬                                                                 ‫ﺧﻮﻧﺮﻳﺰﻯ ﺑﺎﺑﻞ ﻓﺮﻣﺎﻥ ﻟﻐﻮ ﺑﻴﮕﺎﺭﻯ ﺭﺍ‬       ‫ﭼﻨﻴﻦ ﺁﺯﺍﺭﻫﺎ ﻭ ﺭﻧﺞﻫﺎﻳﻰ ﺷﺪﻩﺍﻧﺪ؟‬
‫ﻛﻪ ﺣﺘﻰ ﺣﻴﻮﺍﻧﺎﺕ ﻧﻴﺰ ﺍﺯ ﺗﺒﻌﻴﺾ ﺭﻧﺞ‬        ‫ﻗﺮﻥ ﺑﻴﺴﺘﻢ‪ ،‬ﺍﻧﺴﺎﻧﻰ ﻛﻪ ﺍﺯ ﻣﻴﺎﻥ ﺁﺗﺶ‬                                                                                    ‫ﻣﻰﺩﻫﺪ‪ ،‬ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﻫﻤﻴﺘﻰ‬       ‫ﻛﺴﺎﻧﻰ ﻛﻪ ﺑﻪ ﻧﻈﺮ ﻣﻦ ﺩﻭ ﮔﺮﻭﻩﺍﻧﺪ‪ .‬ﺍﻭﻝ‬
‫ﻣﻰﺑﺮﻧﺪ‪ .‬ﻭ ﺣﺘﻰ ﺗﺤﻤﻞ ﮔﺮﺳﻨﮕﻰ ﻭ‬            ‫ﻣﻬﻴﺐ ﺟﻨﮓ ﺩﻭﻡ ﺟﻬﺎﻧﻰ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ‬         ‫‪3‬ـ ﺗﺒﻌﻴﺾ ﺟﻨﺴﻴﺘﻰ ﻛﻪ ﺑﻪ ﻧﻈﺮ ﻣﻦ‬            ‫ﻣﺪﺭﻥ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺩﺭ ﻓﺮﻫﻨﮓ‬      ‫ﺧﺎﺹ ﭘﻴﺪﺍ ﻣﻰﻛﻨﺪ ﻭ ﺍﻧﺴﺎﻥ ﻗﺮﻥ‬             ‫ﮔﺮﺩﺍﻧﻨﺪﮔﺎﻥ ﺣﻜﻮﻣﺘﻰ ﻛﻪ ﻣﺮﺩﻣﺎﻥ ﻳﻚ‬
‫ﺗﺸﻨﮕﻰﺷﺎﻥ ﺩﺭ ﻣﻘﺎﺑﻞ ﺗﺒﻌﻴﺾ ﺑﻪ‬             ‫ﻭ ﻫﻤﻪ ﺯﺷﺘﻰﻫﺎﻯ ﻣﻤﻜﻦ ﺩﺭ ﻛﺎﺭ ﺧﻮﺩ‬         ‫ﻫﻨﻮﺯ ﻗﺮﺑﺎﻧﻴﺎﻥ ﺯﻳﺎﺩﻯ ﺩﺍﺭﺩ‪ .‬ﺑﺎ ﺍﻳﻨﻜﻪ ﺩﺭ‬   ‫ﻣﺴﻠﻂ ﺑﺮ ﺟﺎﻣﻌﻪ ﺗﺒﻌﻴﺾ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‬         ‫ﻧﻮﺯﺩﻫﻢ ﻭ ﺑﻴﺴﺘﻢ ﻛﻪ ﺑﺎ ﻟﻐﻮ ﺑﺮﺩﻩﺩﺍﺭﻯ‬      ‫ﺳﺮﺯﻣﻴﻦ ﺭﺍ ﺑﺎ ﻣﺬﻫﺐ ﻭ ﻋﻘﻴﺪﻩﺷﺎﻥ ﺍﺯ‬
                                       ‫ﺭﺍ ﺑﻪ ﭼﺸﻢ ﺩﻳﺪﻩ ﺑﻮﺩ ﺗﺼﻤﻴﻢ ﮔﺮﻓﺖ‬         ‫ﻛﺸﻮﺭﻫﺎﻯ ﭘﻴﺸﺮﻓﺘﻪ ﻗﻮﺍﻧﻴﻦ ﺯﻳﺎﺩﻯ‬                                                  ‫ﺁﺷﻨﺎ ﺷﺪﻩ ﻭ ﺑﻪ ﻣﻔﻬﻮﻣﻰﭼﻮﻥ »ﺣﻘﻮﻕ‬          ‫ﻫﻢ ﺟﺪﺍ ﻣﻰﻛﻨﺪ ﻭ ﺩﻭﻡ ﻣﺮﺩﻡ ﻧﺎﺁﮔﺎﻫﻰ‬
               ‫ﺷﺪﺕ ﭘﺎﻳﻴﻦ ﻣﻰﺁﻳﺪ‪.‬‬        ‫ﻛﻪ ﺍﻋﻼﻣﻴﻪﺍﻯ ﺩﺭ ﻣﻮﺭﺩ ﺣﻘﻮﻕ ﺑﺸﺮ‬          ‫ﺑﺮﺍﻯ ﺟﻠﻮﮔﻴﺮﻯ ﺍﺯ ﺍﻳﻦ ﻧﻮﻉ ﺗﺒﻌﻴﺾ ﺑﻪ‬                 ‫ﻣﺮﺩﻣﺎﻥ ﮔﺮﻓﺘﺎﺭ ﺁﻥ ﻫﺴﺘﻨﺪ‪.‬‬      ‫ﺑﺸﺮ« ﺁﮔﺎﻫﻰ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺑﻪ ﻣﻨﺸﻮﺭ‬          ‫ﻛﻪ ﻧﺪﺍﻧﺴﺘﻪ ﺑﻪ ﺩﻧﺒﺎﻝ ﭼﻨﻴﻦ ﺗﻔﻜﺮﻯ‬
‫ﻭ ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﺩﺍﺷﺖ ﺍﺯ ﺁﻧﺠﺎﻳﻰ ﻛﻪ‬          ‫ﺑﻨﻮﻳﺴﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﻪ ﺍﻣﻀﺎﻯ ﻛﺸﻮﺭﻫﺎﻯ‬       ‫ﻛﺎﺭ ﺍﻓﺘﺎﺩﻩ‪ ،‬ﻭ ﻛﻨﻮﺍﻧﺴﻴﻮﻥﻫﺎﻯ ﺯﻳﺎﺩﻯ‬        ‫ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻣﺎ ﻧﻤﻰﺗﻮﺍﻧﻴﻢ ﺍﺩﻋﺎ ﻛﻨﻴﻢ‬     ‫ﻛﻮﺭﻭﺵ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻣﻮﺭﺩ ﺍﺳﺘﺜﻨﺎﻳﻰ‬        ‫ﻣﻰﺭﻭﻧﺪ ﻛﻪ ﺁﻥ ﻫﻢ ﺑﺎﺯ‪ ،‬ﺑﻪ ﻧﻈﺮ ﻣﻦ‪،‬‬
‫ﺗﺒﻌﻴﺾ ﺑﺮ ﺍﺳﺎﺱ ﻣﻘﺎﻳﺴﻪ ﻛﺮﺩﻥ ﻣﻌﻨﺎ‬         ‫ﻣﺨﺘﻠﻒ ﺑﺮﺳﺎﻧﺪ‪ .‬ﭘﺲ »ﺍﻋﻼﻣﻴﻪ ﺣﻘﻮﻕ‬         ‫ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺭﻓﻊ ﺍﻳﻦ ﺗﺒﻌﻴﺾ ﻧﻮﺷﺘﻪ‬        ‫ﻛﻪ ﻋﺪﺍﻟﺖ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺭﻳﻢ ﺍﻣﺎ ﺁﻥ ﺭﺍ ﺩﺭ‬   ‫ﺩﺭ ﺗﺎﺭﻳﺦ ﺍﺭﺝ ﻭ ﺍﻣﺘﻴﺎﺯ ﻣﻰﺩﻫﺪ‪.‬ﻃﺒﻌﺎً‬      ‫ﺗﻘﺼﻴﺮ ﺣﻜﻮﻣﺖﻫﺎ ﻭ ﻳﺎ ﻗﻮﺍﻧﻴﻨﻰ ﺍﺳﺖ‬
‫ﭘﻴﺪﺍ ﻣﻰﻛﻨﺪ‪ ،‬ﻫﺮ ﭼﻪ ﺁﮔﺎﻫﻰ ﻭ ﻗﺪﺭﺕ‬         ‫ﺑﺸﺮ« ﻧﻮﺷﺘﻪ ﺷﺪ‪ .‬ﺍﻣﺎ ﻧﻮﻳﺴﻨﺪﮔﺎﻥﺍﺵ‬        ‫ﺷﺪﻩ ﻭ ﺑﻪ ﺗﺼﻮﻳﺐ ﺑﻴﺸﺘﺮﻳﻦ ﻛﺸﻮﺭﻫﺎ‬           ‫ﺑﺮﺧﻰ ﺟﺎﻫﺎ ﺑﻪ ﺣﺴﺎﺏ ﺑﻴﺎﻭﺭﻳﻢ ﻭ ﺑﺮﺧﻰ‬      ‫ﻋﺪﺍﻟﺘﻰ ﻫﻢ ﻛﻪ ﺍﻛﻨﻮﻥ ﻣﺎ ﻣﺮﺩﻣﺎﻥ ﻗﺮﻥ‬       ‫ﻛﻪ ﻣﺮﺩﻡ ﺭﺍ ﺩﺭ ﺑﻰ ﺩﺍﻧﺸﻰ ﻭ ﻧﺎﺁﮔﺎﻫﻰ‬
‫ﻣﻘﺎﻳﺴﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻴﺸﺘﺮ ﺷﻮﺩ ﻣﻌﻨﺎﻯ‬        ‫ﺗﻮﺟﻪ ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺍﻳﻦ ﺍﺳﻢ ﺑﺮﺍﻯ ﺁﻥ‬        ‫ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﺯﻧﺎﻥ ﺯﻳﺎﺩﻯ ﺩﺭ ﺳﺮﺍﺳﺮ‬           ‫ﺟﺎﻫﺎ ﻧﺪﻳﺪ ﺑﮕﻴﺮﻳﻢ‪ .‬ﻳﻌﻨﻰ ﻓﺮﺿﺎ ﺗﺒﻌﻴﺾ‬     ‫ﺑﻴﺴﺖ ﻭ ﻳﻜﻢ ﻣﻰﺷﻨﺎﺳﻴﻢ ﺑﺮﺧﺎﺳﺘﻪ‬            ‫ﻧﮕﺎﻩ ﻣﻰﺩﺍﺭﻧﺪ ﻛﻤﺎ ﺍﻳﻨﻜﻪ ﺍﮔﺮ ﻧﮕﺎﻫﻰ ﺑﻪ‬
‫ﺿﺪ ﺍﻧﺴﺎﻧﻰ ﺗﺒﻌﻴﺾ ﻧﻴﺰ ﺑﻴﺸﺘﺮ ﺁﺷﻜﺎﺭ‬        ‫ﺍﻋﻼﻣﻴﻪ ﻧﺎﻛﺎﻓﻰ ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﺟﻠﻮﮔﻴﺮﻯ‬      ‫ﺟﻬﺎﻥ ﮔﺮﻓﺘﺎﺭ ﺗﺒﻌﻴﺾ ﺟﻨﺴﻴﺘﻰ‬                ‫ﻧﮋﺍﺩﻯ ﺭﺍ ﺑﮕﻮﻳﻴﻢ ﺧﻴﻠﻰ ﺑﺪ ﺍﺳﺖ ﺍﻣﺎ ﺑﻪ‬    ‫ﺍﺯ ﺷﻨﺎﺧﺘﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻟﺤﻈﻪ‬           ‫ﺳﻪ ﺩﻭﺭﻩ ﻗﺎﺟﺎﺭﻳﻪ‪ ،‬ﭘﻬﻠﻮﻯ‪ ،‬ﻭ ﺣﻜﻮﻣﺖ‬
‫ﻣﻰﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ‪،‬‬         ‫ﺍﺯ ﻫﺮ ﮔﻮﻧﻪ ﺳﻮء ﺍﺳﺘﻔﺎﺩﻩ ﺍﻯ ﻭﺍژﻩ‬        ‫ﻫﺴﺘﻨﺪ‪ ،‬ﺑﻪ ﻭﻳﮋﻩ ﺩﺭ ﻛﺸﻮﺭﻫﺎﻳﻰ ﻛﻪ‬                                                 ‫ﺍﺯ ﺗﺎﺭﻳﺦ ﺍﺯ ﺣﻘﻮﻕ ﻣﺮﺩﻡ ﺩﺍﺭﻳﻢ‪ .‬ﻳﻌﻨﻰ‬      ‫ﺍﺳﻼﻣﻰﺑﻴﺎﻧﺪﺍﺯﻳﻢ ﻣﺘﻮﺟﻪ ﻣﻰﺷﻮﻳﻢ ﻛﻪ‬
‫ﺑﺎ ﺍﻓﺰﺍﻳﺶ ﺳﻄﺢ ﺁﮔﺎﻫﻰﺍﺵ‪ ،‬ﺍﺯ ﭘﺬﻳﺮﺵ‬        ‫»ﻳﻮﻧﻴﻮﺭﺳﺎﻝ« ﺭﺍ ﻫﻢﭼﻮﻥ ﺻﻔﺖ‬              ‫ﺣﻜﻮﻣﺘﻰ ﻣﺬﻫﺒﻰ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﻗﻮﺍﻧﻴﻦﺷﺎﻥ‬            ‫ﺗﺒﻌﻴﺾ ﺟﻨﺴﻴﺘﻰ ﺍﻫﻤﻴﺘﻰ ﻧﺪﻫﻴﻢ‪.‬‬         ‫ﻗﺮﻥﻫﺎ ﺭﺍﻩ ﺁﻣﺪﻩﺍﻳﻢ ﺗﺎ ﺑﻪ ﺍﻳﻦ ﺟﺎ ﺑﺮﺳﻴﻢ‬   ‫ﺭﻧﺠﻰ ﻛﻪ ﺑﺎﻭﺭﻣﻨﺪﺍﻥ ﺑﻪ ﻣﺬﺍﻫﺒﻰ ﺟﺰ‬
‫ﻧﻈﺎﻡﻫﺎﻯ ﺗﺒﻌﻴﻀﻰ ﻛﺎﺳﺘﻰ ﻭ ﺑﺮﺩﻩﺩﺍﺭﻯ‬        ‫ﺣﻘﻮﻕ ﺑﺸﺮ ﺑﻪ ﺁﻥ ﺍﻓﺰﻭﺩﻧﺪ‪ .‬ﺣﻘﻮﻕ ﺑﺸﺮ‬      ‫ﺑﺮ ﺍﺳﺎﺱ ﻣﺬﺍﻫﺒﻰ ﺍﺳﺖ ﻛﻪ ﺯﻥ ﻭ ﻣﺮﺩ‬          ‫ﺷﻤﺎﺭ ﻣﺴﺎﺋﻞ ﺗﺒﻌﻴﺾﺁﻟﻮﺩﻯ ﻛﻪ ﺩﺭ‬                                                  ‫ﺷﻴﻌﻪ ﺍﺛﻨﻰ ﻋﺸﺮﻯ‪ ،‬ﻛﻪ ﺩﺭ ﻫﺮ ﺳﻪ‬
‫ﺑﻪ ﻧﻈﺎﻡﻫﺎﻯ ﻣﺒﺘﻨﻰ ﺑﺮ ﻣﻔﺎﺩ ﺍﻋﻼﻣﻴﻪ‬        ‫ﻣﻨﺪﺭﺝ ﺩﺭ ﺍﻳﻦ ﺍﻋﻼﻣﻴﻪ »ﻳﻮﻧﻴﻮﺭﺳﺎﻝ«‬       ‫ﺭﺍ ﺑﺮﺍﺑﺮ ﻧﻤﻰﺩﺍﻧﻨﺪ‪.‬ﺣﺪﻭﺩ ﺷﺼﺖ ﻭ ﻫﻔﺖ‬        ‫ﺯﻣﺎﻧﻪ ﻣﺎ ﻭ ﻫﻨﻮﺯ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﻛﺸﻮﺭﻫﺎ‬      ‫ﻛﻪ ﻋﺪﺍﻟﺖ ﺭﺍ ﺍﻳﻦ ﮔﻮﻧﻪ ﺗﻌﺮﻳﻒ ﻛﻨﻴﻢ‪.‬‬      ‫ﺩﻭﺭﻩ ﻣﺬﻫﺐ ﺭﺳﻤﻰﻋﻨﻮﺍﻥ ﻣﻰﺷﺪﻩ‪،‬‬
‫ﺣﻘﻮﻕ ﺑﺸﺮ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪ .‬ﻭ ﺍﻣﺮﻭﺯﻩ ﻛﻪ‬        ‫ﺍﺳﺖ ﻳﻌﻨﻰ ﺟﻬﺎﻧﻰ ﺍﺳﺖ‪ ،‬ﺟﻬﺎﻥﮔﻴﺮ‬           ‫ﺳﺎﻝ ﭘﻴﺶ‪ ،‬ﺩﺭ ﻣﺎﺩﻩ ﺍﻭﻝ ﺍﻋﻼﻣﻴﻪ ﻯ‬           ‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺳﺎﺯﻣﺎﻥﻫﺎﻯ ﺣﻘﻮﻕ‬            ‫ﺗﻌﺮﻳﻒ ﻋﺪﺍﻟﺖ ﻳﺎ »ﺩﺍﺩ« ﺩﺭ‬                ‫ﺻﻮﺭﺕﻫﺎﻳﻰ ﻛﺎﻣﻼ ﻣﺘﻔﺎﻭﺕ ﺩﺍﺭﻧﺪ ﻣﺜ ًﻼ‪،‬‬
‫ﻋﺼﺮ ﺍﻧﻘﻼﺏ ﺍﻃﻼﻋﺎﺕ ﺧﻮﺍﻧﺪﻩ ﻣﻰﺷﻮﺩ‬          ‫ﻭ ﺟﻬﺎﻥﮔﺴﺘﺮ ﺍﺳﺖ ﻭ ﺑﺮ ﺁﺣﺎﺩ ﻭ ﺍﻓﺮﺍﺩ‬      ‫ﺣﻘﻮﻕ ﺑﺸﺮ ﺩﺭ ﻳﻚ ﺟﺎ ﺗﺎﻛﻴﺪ ﺷﺪ ﻛﻪ »‬         ‫ﺑﺸﺮﻯ ﺑﺮ ﺍﺳﺎﺱ ﻣﻔﺎﺩ ﺍﻋﻼﻣﻴﻪ ﺣﻘﻮﻕ‬         ‫ﻓﺮﻫﻨﮓﻫﺎﻯ ﻟﻐﺖ ﺧﻴﻠﻰ ﺳﺎﺩﻩ ﻭ ﺭﻭﺷﻦ‬          ‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﭘﻬﻠﻮﻯﻫﺎ ﻧﻮﻋﻰ‬
‫ﻭ ﻫﻤﻪ ﺟﻮﺍﻣﻊ ﺩﺭ ﻣﻌﺮﺽ ﺗﺸﻌﺸﻊ‬              ‫ﺑﺸﺮ ﺩﺭ ﻫﻤﻪ ﺟﻮﺍﻣﻊ ﺑﺸﺮﻯ ﺑﻪ ﻳﻚ‬           ‫ﺗﻤﺎﻡ ﺍﻓﺮﺍﺩ ﺑﺸﺮ ﺁﺯﺍﺩ ﺯﺍﺩﻩ ﻣﻰﺷﻮﻧﺪ ﻭ ﺍﺯ‬    ‫ﺑﺸﺮ ﻭ ﻛﻨﻮﺍﻧﺴﻴﻮﻥﻫﺎﻯ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺁﻥ‬       ‫ﺍﺳﺖ‪ :‬ﺩﺍﻭﺭﻯ‪ ،‬ﺩﺍﺩﮔﺮﻯ‪ ،‬ﺍﻧﺼﺎﻑ‪ ،‬ﺑﺮﺍﺑﺮﻯ‪،‬‬     ‫ﺁﺯﺍﺩﻯ ﻣﺬﻫﺒﻰ ﻭﺟﻮﺩ ﺩﺍﺷﺖ ﻭ ﭼﻨﻴﻦ‬
‫ﺭﻭﻧﺪ ﺟﻬﺎﻧﻰ ﺷﺪﻥ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ ﻣﻰﺗﻮﺍﻥ‬                                             ‫ﻟﺤﺎﻅ ﺣﻴﺜﻴﺖ ﻭ ﻛﺮﺍﻣﺖ ﻭ ﺣﻘﻮﻕ ﺑﺎ ﻫﻢ‬         ‫ﻣﺮﺗﺐ ﻫﺸﺪﺍﺭ ﻣﻰﺩﻫﻨﺪ ﻛﻢ ﻧﻴﺴﺘﻨﺪ ﻛﻪ‬                                               ‫ﺟﻨﺎﻳﺖﻫﺎ ﻭ ﺗﺒﻌﻴﺾﻫﺎ ﻭ ﺭﻧﺞﻫﺎﻳﻰ ﻛﻪ‬
‫ﺍﻣﻴﺪﻭﺍﺭ ﺑﻮﺩ ﻛﻪ ﺑﺎ ﺁﻫﻨﮕﻰ ﺷﺘﺎﺏﺯﺩﻩ‬                         ‫ﺳﺎﻥ ﺷﻤﻮﻝ ﺩﺍﺭﺩ‪.‬‬       ‫ﺑﺮﺍﺑﺮﻧﺪ« ﻭ ﺩﺭ ﺟﺎﺋﻰ ﺩﻳﮕﺮ ﻫﻢ‪ ،‬ﭘﺲ ﺍﺯ‬       ‫ﻣﻦ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﺭﻳﺸﻪ ﺑﺮﺧﻰ ﺍﺯ ﺁﻥﻫﺎ‬                     ‫ﻫﻤﺎﻫﻨﮕﻰ‪ ،‬ﻭ ﺗﻌﺎﺩﻝ‪.‬‬       ‫ﺩﺭ ﺩﻭﺭﺍﻥ ﻗﺎﺟﺎﺭﻳﻪ ﻭ ﺍﺳﻼﻣﻰﺍﺯ ﺳﻮﻯ‬
‫ﺷﺎﻡ ﺗﺎﺭﻳﻚ ﺗﺒﻌﻴﺾ ﺩﺭ ﻣﻘﺎﺑﻞ ﻃﻠﻮﻉ‬          ‫ﺍﻣﺎ ﺩﺭ ﺭﺑﻊ ﺁﺧﺮ ﻗﺮﻥ ﺑﻴﺴﺘﻢ‪ ،‬ﺑﺮﺧﻰ‬        ‫ﺳﺨﻦ ﮔﻔﺘﻦ ﺍﺯ ﺁﺯﺍﺩﻯ ﻭ ﻋﺪﺍﻟﺖ ﻭ ﺻﻠﺢ‪،‬‬        ‫ﺍﺷﺎﺭﻩ ﻣﻰﻛﻨﻢ ﻛﻪ ﺑﻪ ﺧﺼﻮﺹ ﺑﺮﺍﻯ ﻣﺎ‬        ‫ﺩﺭ ﭘﻴﺸﺎﻧﻰﻧﻮﺷﺖ ﺍﻋﻼﻣﻴﻪ ﺟﻬﺎﻧﻰ‬             ‫ﺳﻴﺴﺘﻢ ﺣﻜﻮﻣﺘﻰ ﺑﺮ ﺍﻳﻦ ﺑﺨﺶ ﺍﺯ‬
‫ﺧﻮﺭﺷﻴﺪ ﻋﺪﺍﻟﺖﺧﻮﺍﻫﻰ ﺭﻧﮓ ﺑﺒﺎﺯﺩ ﻭ‬          ‫ﺍﺯ ﻣﺘﻔﻜﺮﺍﻧﻰ ﻛﻪ ﻋﺠﻠﻪ ﺩﺍﺷﺘﻨﺪ ﺍﺯ‬         ‫ﺍﺯ ﺑﺮﺍﺑﺮﻯ ﺣﻘﻮﻕ ﺯﻥ ﻭ ﻣﺮﺩ ﻣﻰﮔﻮﻳﺪ ﻭ‬                                              ‫ﺣﻘﻮﻕ ﺑﺸﺮ‪ ،‬ﺷﻨﺎﺳﺎﻳﻰ ﺣﻴﺜﻴﺖ ﺍﻧﺴﺎﻥ‬          ‫ﻫﻤﻮﻃﻨﺎﻥﻣﺎ ﺍﻋﻤﺎﻝ ﻣﻰﺷﺪﻩ ﻭ ﻣﻰﺷﻮﺩ‬
‫ﺍﻧﺴﺎﻥ ﺑﻪ ﻋﺪﺍﻟﺖ ﻃﺒﻴﻌﻰ ﻫﺴﺘﻰ ﺧﻮﺩ‬          ‫ﻣﺪﺭﻧﻴﺴﻢ ﺑﻪ ﭘﺴﺖ ﻣﺪﺭﻧﻴﺴﻢ ﺑﺮﺳﻨﺪ‬          ‫ﺁﻥ ﺭﺍ ﺁﺭﻣﺎﻥ ﻣﺸﺘﺮﻙ ﺗﻤﺎﻡ ﻣﺮﺩﻣﺎﻥ ﻭ‬                  ‫ﺍﻳﺮﺍﻧﻰﻫﺎ ﻛﺎﻣﻼ ﺁﺷﻨﺎﻫﺴﺘﻨﺪ‪.‬‬     ‫ﻭ ﺣﻘﻮﻕ ﺑﺮﺍﺑﺮ ﺍﻭ ﺭﺍ ﺍﺳﺎﺱ ﻋﺪﺍﻟﺖ‬          ‫ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ‪ ،‬ﻣﺮﺩﻣـ ﺣﺘﻰ ﻧﺎﺁﮔﺎﻫﺎﻥ‬
                                       ‫ﻭ ﻣﻌﺘﻘﺪ ﺑﻮﺩﻧﺪ ﻛﻪ ﻣﺪﺭﻧﻴﺴﻢ ﺑﺮ ﭘﺎﻳﻪ‬                                              ‫‪1‬ـ ﺗﺒﻌﻴﺾ ﻧﮋﺍﺩﻯ‪ .‬ﻳﻌﻨﻰ ﻭﻗﺘﻰ‬             ‫ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ ،‬ﻳﻌﻨﻰ ﺩﺭ ﺯﻣﺎﻧﻪ ﻣﺎ ﻣﻔﻬﻮﻡ‬      ‫ﻭ ﻣﺘﻌﺼﺐﺗﺮﻳﻦﺷﺎﻥ ﻫﻢ‪ ،‬ﻳﺎ ﺟﺮﺃﺕ‬
                   ‫ﻧﺰﺩﻳﻚﺗﺮ ﺷﻮﺩ‪.‬‬        ‫ﻣﻔﻬﻮﻡﻫﺎﻯ ﻣﻄﻠﻖ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﻋﻼﻡ‬                        ‫ﻣﻠﺖﻫﺎ ﺍﻋﻼﻡ ﻣﻰﻛﻨﺪ‪.‬‬         ‫ﺍﻓﺮﺍﺩﻯ ﺭﺍ ﻛﻪ ﺑﻪ ﺩﻟﻴﻞ ﺭﻧﮓ ﻳﺎ ﻧﮋﺍﺩ‬      ‫ﻋﺪﺍﻟﺖ ﭼﻴﺰﻯ ﻧﻴﺴﺖ ﺟﺰ ﺳﻜﻪﺍﻯ ﺑﺎ ﺩﻭ‬         ‫ﻧﺪﺍﺷﺘﻨﺪ ﻛﻪ ﺁﻥ ﮔﻮﻧﻪ ﺭﻓﺘﺎﺭ ﻛﻨﻨﺪ ﻭ‬
‫ﺩﺭ ﺧﺎﺗﻤﻪ ﻣﻰﺧﻮﺍﻫﻢ ﺍﺯ ﻳﻜﻰ ﺍﺯ‬             ‫ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﺩﻭﺭﺍﻥ ﭘﺴﻦﻣﺪﺭﻥ ﻳﺎ‬            ‫ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﻫﻨﻮﺯ ﻭ ﻫﻢﭼﻨﺎﻥ ﺩﺭ‬             ‫ﭘﺴﺖ ﺗﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣﻰﺷﻤﺎﺭﻧﺪ‪ ،‬ﻭ‬                                                 ‫ﻳﺎ ﭘﺬﻳﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﺎﻭﺭﻣﻨﺪﺍﻥ ﺑﻪ‬
‫ﺑﺪﺗﺮﻳﻦ ﻧﻮﻉ ﺗﺒﻌﻴﺾﻫﺎ‪ ،‬ﻳﻌﻨﻰ ﺗﺒﻌﻴﺾ‬         ‫ﭘﺴﺎﻣﺪﺭﻥ ﺩﻭﺭﺍﻥ ﻧﺴﺒﻴﺖ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ‬       ‫ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻛﺸﻮﺭﻫﺎ ﻭ ﺑﻪ ﻭﻳﮋﻩ ﺍﺯ ﺳﻮﻯ‬       ‫ﻧﺴﺒﺖ ﺑﻪ ﺁﻧﻬﺎ ﺑﻴﺪﺍﺩ ﺭﻭﺍ ﻣﻰﺩﺍﺭﻧﺪ‪.‬‬          ‫ﺭﻭﻯ ﺟﺪﺍﻧﺎﭘﺬﻳﺮ ﺑﺮﺍﺑﺮﻯ ﻭ ﺩﺍﺩﮔﺮﻯ‪.‬‬      ‫ﻣﺬﺍﻫﺐ ﺩﻳﮕﺮ ﻫﻢ ﺣﻖ ﺯﻧﺪﮔﻰ ﻭ ﻛﺎﺭ ﻭ‬
‫ﺩﺭ ﺁﻣﻮﺯﺵ ﺑﮕﻮﻳﻢ ﻛﻪ‪ ،‬ﻣﺘﺎﺳﻔﺎﻧﻪ‪ ،‬ﺍﻛﻨﻮﻥ‬     ‫ﻣﻮﺭﺩ ﺣﺘﻰ ﺍﺯ ﻧﻈﺮﻳﻪ ﻧﺴﺒﻴﺖ ﺁﻳﻨﺸﺘﺎﻳﻦ‬      ‫ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﺯﻧﺎﻥ ﺑﻪ ﺧﺎﻃﺮ‬           ‫ﺧﻮﺷﺒﺨﺘﺎﻧﻪ ﺍﻳﻦ ﻧﻮﻉ ﺗﺒﻌﻴﺾ ﺍﻛﻨﻮﻥ‬         ‫ﺩﺭ ﺩﻧﻴﺎﻯ ﺍﻣﺮﻭﺯ‪ ،‬ﺑﻪ ﻭﻳﮋﻩ ﺩﺭ ﻛﺸﻮﺭﻫﺎﻯ‬
‫ﺑﻪ ﺑﺪﺗﺮﻳﻦ ﺷﻜﻠﻰ ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﻳﺮﺍﻥ‬          ‫ﻫﻢ ﻛﻤﻚ ﻣﻰﮔﺮﻓﺘﻨﺪ‪ .‬ﺍﻣﺎ ﻭﻗﺘﻰ ﻛﺎﺭ‬         ‫ﺟﻨﺴﻴﺖ ﺧﻮﺩ ﮔﺮﻓﺘﺎﺭ ﺍﻧﻮﺍﻉ ﺗﺒﻌﻴﺾﻫﺎ‬          ‫ﻧﻪ ﺻﻮﺭﺕ ﻗﺎﻧﻮﻧﻰ ﺩﺍﺭﺩ ﻭ ﻧﻪ ﺻﻮﺭﺕ‬         ‫ﭘﻴﺸﺮﻓﺘﻪﺍﻯ ﻛﻪ ﺑﻪ ﺍﻋﻼﻣﻴﻪ ﺣﻘﻮﻕ ﺑﺸﺮ‬                      ‫ﺁﻣﻮﺯﺵ ﻭ ﻏﻴﺮﻩ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﺑﺮﻗﺮﺍﺭ ﺍﺳﺖ‪ .‬ﺍﺯ ﺗﺒﻌﻴﺾ ﺩﺭ ﺁﻣﻮﺯﺵ ﺯﻥ‬       ‫ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺟﺪﻳﺪ ﺑﻪ ﻣﺴﺌﻠﻪ ﻓﺮﻫﻨﮓ‬         ‫ﻫﺴﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻧﻮﻉ ﺗﺒﻌﻴﺾ ﻫﻢ‬              ‫ﺣﻜﻮﻣﺘﻰ‪ .‬ﻳﻌﻨﻰ ﻣﺎ ﺍﻛﻨﻮﻥ ﺣﻜﻮﻣﺘﻰ‬          ‫ﺑﺎﻭﺭ ﺩﺍﺭﻧﺪ‪ ،‬ﻋﺪﺍﻟﺖ ﺟﻮﻫﺮ ﻭ ﮔﻮﻫﺮ‬          ‫ﻣﻦ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻢ ﻛﻪ ﺩﺭ ﻣﻮﺭﺩ ﺭﺍﺑﻄﻪ‬
‫ﻭ ﻣﺮﺩ ﮔﺮﻓﺘﻪـ ﻛﻪ ﺯﻧﺎﻥ ﺭﺍ ﺍﺯ ﺑﺮﺧﻰ ﺍﺯ‬     ‫ﺭﺳﻴﺪ ﻓﺎﺟﻌﻪ ﺁﻏﺎﺯ ﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ‬       ‫ﻣﺘﺎﺳﻔﺎﻧﻪ ﺳﺮﺯﻣﻴﻦ ﻣﺎ ﺍﺯ ﺳﺮﺁﻣﺪﺍﻥ ﺍﺳﺖ‪.‬‬      ‫ﺩﺭ ﺩﻧﻴﺎ ﻧﺪﺍﺭﻳﻢ ﻛﻪ ﺩﺭ ﻗﻮﺍﻧﻴﻦ ﺧﻮﺩ‬       ‫ﺣﻘﻮﻕ ﺑﺸﺮ ﺷﻨﺎﺧﺘﻪ ﻣﻰﺷﻮﺩ‪ .‬ﺩﺭ ﻭﺍﻗﻊ‬         ‫ﺑﻴﻦ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﻭ ﻣﺬﺍﻫﺐ‪ ،‬ﺭﺍﺑﻄﻪ ﺑﻴﻦ‬
‫ﻣﻮﺍﺩ ﺁﻣﻮﺯﺷﻰ ﻣﺤﺮﻭﻡ ﻛﺮﺩﻩـ ﺗﺎ ﺗﺒﻌﻴﺾ‬       ‫ﻧﻈﺮ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻫﺮ ﻓﺮﻫﻨﮓ ﻣﻘﺘﻀﻴﺎﺕ‬        ‫ﻣﺘﺎﺳﻔﺎﻧﻪ‪ ،‬ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺍﻳﻦ ﺗﺒﻌﻴﺾ‬        ‫ﺑﻪ ﺗﺒﻌﻴﺾ ﻧﮋﺍﺩﻯ ﺗﺎﻛﻴﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬      ‫ﻋﺪﺍﻟﺖ ﻳﻜﻰ ﺍﺯ ﻣﻬﻢ ﺗﺮﻳﻦ ﻣﻮﻫﺒﺖﻫﺎﻳﻰ‬        ‫ﺣﻜﻮﻣﺖ ﻭ ﻣﺬﺍﻫﺐ ﺑﻴﺸﺘﺮ ﺻﺤﺒﺖ ﻛﻨﻢ‬
‫ﺩﺭﺩﻧﺎﻙ ﻭ ﻏﻴﺮﺍﻧﺴﺎﻧﻰ ﺁﻣﻮﺯﺵ ﺑﻴﻦ‬           ‫ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﺍﺭﺯﺵﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺍﺯ‬       ‫ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﻣﺎ‪ ،‬ﻫﻢ ﺣﻜﻮﻣﺖ‬                  ‫ﻣﺜﻞ ﻗﺮﻥ ﺑﻴﺴﺘﻢ ﻛﻪ ﻗﻮﺍﻧﻴﻦ ﺁﻓﺮﻳﻘﺎﻯ‬       ‫ﺍﺳﺖ ﻛﻪ ﺑﺸﺮ ﭘﺲ ﺍﺯ ﻗﺮﻥﻫﺎ ﺗﻼﺵ‪،‬‬            ‫ﺍﻣﺎ‪ ،‬ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﻣﻮﺿﻮﻉ ﺳﺨﻨﺮﺍﻧﻰ ﺍﻣﺮﻭﺯ‬
‫ﺍﻧﺴﺎﻥﻫﺎ ﺑﻪ ﺩﻟﻴﻞ ﻣﺬﻫﺐ ﻛﻪ ﻣﺘﺎﺳﻔﺎﻧﻪ‬       ‫ﻫﺮ ﺟﺎﻣﻌﻪ ﺍﻯ ﺗﺎ ﺟﺎﻣﻌﻪ ﺩﻳﮕﺮ ﻣﺘﻔﺎﻭﺕ‬      ‫ﺗﺒﻌﻴﺾﮔﺮﺍ ﺍﺳﺖ‪ ،‬ﻫﻢ ﻗﻮﺍﻧﻴﻦ ﻣﺴﻠﻂ ﺑﺮ‬         ‫ﺟﻨﻮﺑﻰ ﺑﺮ ﺍﺳﺎﺱ ﺗﺒﻌﻴﺾ ﺑﻴﻦ ﺳﻴﺎﻩ ﻭ‬        ‫ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺧﻮﺩ ﺍﺭ ﭼﻨﮕﺎﻝ ﻓﻘﺮ ﻭ ﺭﻧﺞ‬       ‫ﻣﻦ ﺗﺒﻌﻴﺾ ﺩﺭ ﺑﺮﺍﺑﺮ ﻋﺪﺍﻟﺖ ﺍﺳﺖ‪ ،‬ﻓﻌ ًﻼ‬
‫ﻣﺘﻮﺟﻪ ﺑﺨﺶ ﺑﺰﺭﮔﻰ ﺍﺯ ﺟﻮﺍﻥﻫﺎﻯ‬             ‫ﺍﺳﺖ‪ .‬ﻣﺜ ًﻼ ﺩﺭ ﻳﻚ ﻓﺮﻫﻨﮓ ﺩﺍﺷﺘﻦ‬          ‫ﺟﺎﻣﻌﻪ ﻣﺎ‪ ،‬ﻭ ﻫﻢ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﺮﺩﻣﺎﻥ‪ .‬ﺍﺯ‬     ‫ﺳﻔﻴﺪ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺗﺒﻌﻴﺾ ﺑﻴﺸﺘﺮ ﺍﻛﻨﻮﻥ‬       ‫ﻭ ﻧﺎﺁﺍﺭﻣﻰﻭ ﻧﺎﺑﺮﺍﺑﺮﻯ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩﻩ‬       ‫ﺑﻪ ﺁﻥ ﻣﻰﭘﺮﺩﺍﺯﻡ‪ .‬ﻫﺮ ﭼﻪ ﻫﺴﺖ‪ ،‬ﺑﻪ‬
‫ﺍﻳﺮﺍﻥ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻧﻮﻉ ﺗﺒﻌﻴﺾ‬        ‫ﺣﺠﺎﺏ ﻳﻚ ﺍﺭﺯﺵ ﺍﺳﺖ ﻭ ﺩﺭ ﻓﺮﻫﻨﮓ‬           ‫ﻣﺮﺩﻣﺎﻥ ﻣﺘﻌﺼﺒﻰ ﻛﻪ ﺯﻥ ﺭﺍ ﺑﺨﺸﻰ ﺍﺯ‬                                                ‫ﺍﺳﺖ‪ .‬ﻭ ﺑﻪ ﻧﻈﺮ ﻣﻦ ﻭﺳﻴﻠﻪ ﺍﻧﺪﺍﺯﻩﮔﻴﺮﻯ‬
‫ﺟﻮﺍﻧﺎﻥ ﺑﻬﺎﻳﻰ ﺭﺍ ﺍﺯ ﺭﻓﺘﻦ ﺑﻪ ﺩﺍﻧﺶﺳﺮﺍﻫﺎ‬   ‫ﺩﻳﮕﺮ ﻧﺪﺍﺷﺘﻦ ﺁﻥ‪ .‬ﻭ ﻣﺎ ﺣﻖ ﻧﺪﺍﺭﻳﻢ ﻣﺜ ًﻼ‬  ‫ﻣﻠﻚ ﻣﺮﺩ ﻣﻰﺩﺍﻧﻨﺪ ﻭ ﻫﻤﻪ ﺭﻧﺞﻫﺎ ﻭ ﺑﻰ‬                   ‫ﺟﻨﺒﻪﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺩﺍﺭﺩ‪.‬‬       ‫ﻭ ﺩﺭ ﺍﺻﻞ ﻣﺤﻜﻰ ﺍﺳﺖ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ‬                           ‫ﻗﻮﻝ ﻓﺮﺧﻰ ﻳﺰﺩﻯ‪:‬‬
‫ﻭ ﺩﺍﻧﺸﮕﺎﻩﻫﺎ ﻣﺤﺮﻭﻡ ﻛﺮﺩﻩﺍﻧﺪ ﻭ ﺣﺘﻰ‬        ‫ﻣﺴﺌﻠﻪ ﺣﻖ ﺍﻧﺘﺨﺎﺏ ﭘﻮﺷﺶ ﺭﺍ »ﻳﻮﻧﻴﻮﺭ‬       ‫ﻋﺪﺍﻟﺘﻰﻫﺎ ﺭﺍ ﺑﺮ ﺍﻭ ﺭﻭﺍ ﻣﻰﺩﺍﺭﻧﺪ ﮔﺮﻓﺘﻪ ﺗﺎ‬  ‫ﻳﻌﻨﻰ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﻓﺮﻫﻨﮓ ﻫﻤﻴﺸﻪ‬           ‫ﺍﺭﺯﺵﻫﺎﻳﻰ ﻛﻪ ﻳﻚ ﺟﺎﻣﻌﻪ ﻭ ﻛﺸﻮﺭ ﺭﺍ‬
‫ﺍﺧﻴﺮﺍ ﺩﺍﻧﺸﮕﺎﻩﻫﺎﻯ ﺧﺎﻧﮕﻰ ﺁﻧﻬﺎ ﺭﺍ ﺑﺴﺘﻪ‬    ‫ﺳﺎﻝ« ﻳﺎ ﻫﻤﻪﺟﺎﻳﻰ ﻭ ﻫﻤﻪﺯﻣﺎﻧﻰ ﻛﻨﻴﻢ‪.‬‬      ‫ﺣﺘﻰ ﻣﺮﺩﻣﺎﻥ ﺗﺤﺼﻴﻞﻛﺮﺩﻩﺍﻯ ﻛﻪ ﺑﻪ‬            ‫ﺩﻳﺮﺗﺮ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﺩﺭ ﺑﻴﻦ ﻣﺮﺩﻣﺎﻥ ﺟﺎ‬                                             ‫ﺗﭙﻴﺪﻥﻫﺎﻯ ﺩﻝﻫﺎ ﻧﺎﻟﻪ ﺷﺪ ﺁﻫﺴﺘﻪ‬
‫ﻭ ﻣﻌﻠﻤﻴﻦ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﺯﻧﺪﺍﻥ ﺍﻧﺪﺍﺧﺘﻪﺍﻧﺪ‪.‬‬  ‫ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﺳﺖ ﻛﻪ ﺍﻣﺮﻭﺯ ﻣﻰﺷﻨﻮﻳﻢ‬         ‫ﻣﺮﺩﺍﻥ ﺑﺮﺍﺑﺮﻯﺧﻮﺍﻩ ﻣﺘﻠﻚ ﻣﻰﮔﻮﻳﻨﺪ‬           ‫ﻣﻰﺍﻓﺘﻨﺪ ﻫﻨﻮﺯ ﺩﺭ ﺑﺮﺧﻰ ﺍﺯ ﻛﺸﻮﺭﻫﺎ ﺍﻳﻦ‬                ‫ﺑﻪ ﺁﻥ ﻣﺠﻬﺰ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﻪ ﺭﺍﺳﺘﻰ ﻛﻪ ﭼﻨﻴﻦ ﺍﻋﻤﺎﻟﻰ ﺩﺭ ﻗﺮﻥ‬         ‫ﻛﻪ ﺑﺮﺧﻰ ﻣﻰﮔﻮﻳﻨﺪ ﻛﻪ ﭼﻨﺪﻫﻤﺴﺮﻯ‬           ‫ﻭ ﺣﺘﻰ ﺍﮔﺮ ﺑﺒﻨﻨﺪ ﻛﻪ ﻣﺮﺩﻯ ﺑﺮﺍﻯ‬            ‫ﻧﻮﻉ ﺗﺒﻌﻴﺾ ﻧﻪ ﺍﺯ ﺳﻮﻯ ﺩﻭﻟﺖﻫﺎ ﻛﻪ ﺍﺯ‬      ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﺎﻳﺪ ﺍﺿﺎﻓﻪ ﻛﻨﻢ ﻛﻪ ﻋﺪﺍﻟﺖ‬                                 ‫ﺁﻫﺴﺘﻪ‬
‫ﺑﻴﺴﺖ ﻭ ﻳﻜﻢ ﻓﺎﺟﻌﻪﺍﻯ ﺑﺰﺭگ ﺷﻨﺎﺧﺘﻪ‬         ‫ﻳﺎ ﺣﺠﺎﺏ ﺩﺭ ﻓﺮﻫﻨﮓ ﺯﻥ ﺷﺮﻗﻰ ﺍﺳﺖ‬          ‫ﻫﻤﺴﺮﺵ ﻋﺸﻖ ﻭ ﺍﺣﺘﺮﺍﻡ ﺩﺍﺭﺩ ﺍﺯ ﺍﻭ‪،‬‬          ‫ﺳﻮﻯ ﻣﺮﺩﻣﺎﻧﻰ ﻧﺎﺁﮔﺎﻩ ﺍﻋﻤﺎﻝ ﻣﻰﺷﻮﺩ‪.‬‬       ‫ﺍﺯ ﻧﻈﺮ ﻣﻔﻬﻮﻣﻰﺩﺍﺭﺍﻯ ﺩﻭ ﺟﻨﺒﻪ ﺍﺳﺖ‪.‬‬
                                       ‫ﻭ ﻳﺎ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﻛﻮﺩﻛﺎﻥ ﺩﺭ ﺷﺮﻕ ﺍﺯ ﺁﻧﺠﺎ‬  ‫ﺩﺭ ﻗﺎﻟﺐ ﺷﻮﺧﻰ ﻭ ﺟﺪﻯ‪» ،‬ﺯﻥ ﺫﻟﻴﻞ«‬           ‫ﻣﺘﺎﺳﻔﺎﻧﻪ ﺑﻴﻦ ﺑﺮﺧﻰ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﻛﺸﻮﺭ‬      ‫ﻳﻜﻰ ﺟﻨﺒﻪ ﺍﻧﺴﺎﻧﻰ ﻭ ﺣﻘﻮﻗﻰ ﺁﻥ ﺍﺳﺖ‬         ‫ﺭﺳﺎﺗﺮ ﮔﺮ ﺷﻮﺩ ﺍﻳﻦ ﻧﺎﻟﻪﻫﺎ ﻓﺮﻳﺎﺩ‬
                        ‫ﻣﻰﺷﻮﻧﺪ‪.‬‬        ‫ﻛﻪ ﺩﺭ ﻓﺮﻫﻨﮓ ﺁﻧﻬﺎﺳﺖ ﻃﺒﻴﻌﻰ ﺍﺳﺖ‬          ‫ﻭ »ﺧﻮﺍﻫﺮ ﺍﻓﺘﺨﺎﺭﻯ« ﻭ ﺍﺯ ﺍﻳﻦ ﻗﺒﻴﻞ‬         ‫ﺧﻮﺩﻣﺎﻥ ﻧﻴﺰ ﺍﻳﻦ ﻧﻮﻉ ﺗﺒﻌﻴﺾ ﺩﻳﺪﻩ‬         ‫ﻛﻪ ﻫﻤﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻗﺎﻧﻮﻥ ﻣﺴﺎﻭﻯ ﻣﻄﺮﺡ‬
‫ﺩﺭ ﻧﺘﻴﺠﻪ ﻣﻦ‪ ،‬ﺩﺭ ﻫﻤﻴﻦ ﺟﺎ ﻭ ﺩﺭ‬           ‫ﻭ ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺣﻖ ﺁﺯﺍﺩﻯ ﭘﻮﺷﺶ ﻭ‬        ‫ﻳﺎﺩ ﻣﻰﻛﻨﻨﺪ؛ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺍﮔﺮ ﺯﻧﻰ‬          ‫ﻣﻰﺷﻮﺩ‪ .‬ﻧﻤﻮﻧﻪﻫﺎﻯ ﺍﻳﻦ ﻧﻮﻉ ﺗﺒﻌﻴﺾ‬         ‫ﻣﻰﺷﻮﻧﺪ ﻭ ﻳﻜﻰ ﻫﻢ ﺑﺎ ﺍﻣﺮ »ﺗﻌﺎﺩﻝ«‬                                  ‫ﻣﻰﮔﺮﺩﺩ‬
‫ﺣﻀﻮﺭ ﺻﺪﻫﺎ ﺗﻦ ﺍﺯ ﺍﻧﺴﺎﻥﻫﺎﻯ ﺑﻬﺎﻳﻰ‬         ‫ﻳﺎ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﻛﻮﺩﻙ ﺁﺯﺍﺭﻯ ﻭ ﺯﻥ ﺁﺯﺍﺭﻯ‬    ‫ﻫﻤﻴﻦ ﺍﻧﺪﺍﺯﻩ ﻋﺸﻖ ﻭ ﺍﺣﺘﺮﺍﻡ ﺭﺍ ﺑﻪ‬          ‫ﺭﺍ ﻣﻰﺷﻮﺩ ﺩﺭ ﺧﻮﺍﺭ ﺩﺍﺷﺘﻦ‪ ،‬ﺑﻰ ﻫﻮﺵ‬        ‫ﺭﺍﺑﻄﻪ ﺩﺍﺭﺩ ﻛﻪ ﻟﺰﻭﻣﺎً ﺑﻪ ﻣﻌﻨﺎﻯ ﺗﺴﺎﻭﻯ‬
‫ﻛﻪ ﺑﻴﺸﺘﺮﺷﺎﻥ ﺍﺯ ﻫﻤﻮﻃﻨﺎﻧﻢ ﻫﺴﺘﻨﺪ‪،‬‬         ‫ﻭ ﺍﻣﺜﺎﻟﻬﻢ ﺭﺍ ﺍﺯ ﺑﺨﺸﻰ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﺟﻬﺎﻥ‬   ‫ﻫﻤﺴﺮﺵ ﻧﺸﺎﻥ ﺩﻫﺪ ﺍﻭ ﺭﺍ »ﺯﻥ ﺧﻮﺏ‬            ‫ﺩﺍﻧﺴﺘﻦ‪ ،‬ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﺩﺍﻧﺴﺘﻦ‪ ،‬ﺯﺷﺖ‬         ‫ﻧﻴﺴﺖ ﻭ ﺑﻪ ﺑﺮﻗﺮﺍﺭﻯ ﺗﻌﺎﺩﻝ ﺍﺟﺘﻤﺎﻋﻰ‬        ‫ﺍﺯ ﻧﻈﺮ ﻣﻦ‪ ،‬ﻣﻌﻨﺎﻯ ﻛﻨﻮﻧﻰ ﺍﻳﻦ ﺷﻌﺮ‬
‫ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻧﻮﻳﺴﻨﺪﻩ ﻭ ﻛﺴﻰ ﻛﻪ‬                                                 ‫ﻭ ﺷﺎﻳﺴﺘﻪ« ﻣﻰﺩﺍﻧﻨﺪ‪ .‬ﺍﺯ ﻧﻈﺮ ﻣﻦ‪ ،‬ﺍﻳﻨﻬﺎ‬     ‫ﺩﺍﻧﺴﺘﻦ ﻣﺮﺩﻣﺎﻧﻰ ﺍﺯ ﺟﻮﺍﻣﻊ ﺩﻳﮕﺮ‬          ‫ﺩﺭ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎﻥﻫﺎﻳﻰ ﺍﺷﺎﺭﻩ ﻣﻰﻛﻨﺪ‬         ‫ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺭﻧﺞﻫﺎ ﻭ ﺗﭙﻴﺪﻥﻫﺎ ﻭ‬
‫ﺳﺎﻝﻫﺎﻳﻰ ﺍﺯ ﻋﻤﺮ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺗﺪﺭﻳﺲ‬                                 ‫ﻣﻰﮔﻴﺮﻧﺪ‪.‬‬      ‫ﻫﻤﻪ ﺯﻣﻴﻨﻪﻫﺎﻯ ﻣﺬﻫﺒﻰ ﺩﺍﺭﺩ ﺍﻣﺎ ﺯﻳﺮ‬         ‫ﺑﺸﺮﻯ ﺩﺍﻧﺴﺖ‪ .‬ﺣﺘﻰ ﺟﻮﻙﻫﺎﻳﻰ ﻛﻪ‬            ‫ﻛﻪ ﺍﺯ ﻧﻈﺮ ﺍﻣﻜﺎﻧﺎﺕ ﻓﻜﺮﻯ ﻭ ﻋﻤﻠﻰ‬          ‫ﻧﺎﻟﻪﻫﺎﻯ ﺷﻤﺎ ﺳﺒﺐ ﺷﺪ ﻛﻪ ﺍﻛﻨﻮﻥ ﻣﻦ ﻭ‬
‫ﮔﺬﺭﺍﻧﺪﻩ‪ ،‬ﻣﻰﺧﻮﺍﻫﻢ ﺑﻪ ﺍﺣﺘﺮﺍﻡ ﻋﺪﺍﻟﺖ‪،‬‬      ‫ﻣﻦ ﺍﻳﻦ ﻧﺴﺒﻴﺖ ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﻧﻮﻋﻰ‬                                                   ‫ﺑﻴﻦ ﺑﺮﺧﻰ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﻳﻚ ﺟﺎﻣﻌﻪ‪،‬‬          ‫ﺑﺴﻴﺎﺭ ﺭﻧﮕﺎﺭﻧﮓ ﻭ ﻣﺘﻨﻮﻉﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ‬     ‫ﺍﻣﺜﺎﻝ ﻣﻦ ﺍﺯ ﺭﻧﺞﻫﺎﻯ ﺷﻤﺎ ﻓﺮﻳﺎﺩ ﺑﺰﻧﻴﻢ‪.‬‬
‫ﻭ ﺑﻪ ﺍﺣﺘﺮﺍﻡ ﻟﺰﻭﻡ ﺁﻣﻮﺯﺷﻰ ﻛﻪ ﻣﻰﺗﻮﺍﻧﺪ‬     ‫ﺗﺒﻌﻴﺾ ﻣﻰﺩﺍﻧﻢ ﻭ ﻓﻜﺮ ﻣﻰﻛﻨﻢ ﻛﻪ‬                 ‫ﭘﻮﺷﺶ ﺷﻮﺧﻰ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ‪.‬‬             ‫ﺣﺘﻰ ﺗﺤﺼﻴﻞﻛﺮﺩﻩﻫﺎ‪ ،‬ﻣﻰﮔﺮﺩﺩ ﻧﺸﺎﻥ‬          ‫ﻋﺪﺍﻟﺖ ﻣﻰﻛﻮﺷﺪ ﺗﺎ ﺭﻧﮕﺎﺭﻧﮕﻰ ﻃﺒﻴﻌﻰ‬         ‫ﮔﻔﺘﺎﺭ ﺍﻣﺮﻭﺯ ﻣﻦ‪ ،‬ﺩﺭﺑﺎﺭﻩ ﺩﻭ ﻭﺍژﻩ‪ ،‬ﻳﺎ ﺩﻭ‬
‫ﭘﺎﻙ ﻛﻨﻨﺪﻩ ﻫﻤﻪ ﺯﺷﺘﻰﻫﺎ ﻭ ﺗﺒﻌﻴﺾﻫﺎ‬         ‫ﭘﺲ ﺍﺯ ﺻﺪﻭﺭ ﺍﻋﻼﻣﻴﻪ ﺟﻬﺎﻧﻰ ﺣﻘﻮﻕ‬          ‫ﺩﺭ ﺍﻳﻦ ﺟﺎ ﮔﻔﺘﻦ ﺍﻳﻦ ﻧﻜﺘﻪ ﺭﺍ ﻫﻢ‬                                                 ‫ﺁﺩﻣﻴﺎﻥ ﺑﻪ ﻣﺤﺮﻭﻣﻴﺖ ﺑﺮﺧﻰ ﺑﻪ ﻧﻔﻊ‬          ‫ﻣﻔﻬﻮﻡ ﻛﺎﻣﻼ ﻣﺘﻀﺎﺩ ﺍﺳﺖ ﻛﻪ ﺍﻣﻜﺎﻥ‬
‫ﺑﺎﺷﺪ‪ ،‬ﺍﻋﻼﻡ ﺁﻣﺎﺩﮔﻰ ﻛﻨﻢ ﺑﺮﺍﻯ ﺗﺪﺭﻳ ِﺲ‬     ‫ﺑﺸﺮ‪ ،‬ﻭ ﺑﺎﻭﺭ ﺑﺮ ﻛﺮﺍﻣﺖ ﻭ ﺣﻴﺜﻴﺖ‬          ‫ﻻﺯﻡ ﻣﻰﺩﺍﻧﻢ ﻛﻪ ﺑﻪ ﺩﻟﻴﻞ ﺣﻀﻮﺭ ﺯﻧﻰ‬                    ‫ﺍﺯ ﺍﻳﻦ ﻧﻮﻉ ﺗﺒﻌﻴﺾﻫﺎ ﺩﺍﺭﺩ‪.‬‬                                           ‫ﺩﺭ ﻛﻨﺎﺭ ﻫﻢ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻦ ﻭ ﻳﺎ ﺍﻣﻜﺎﻥ‬
‫ﺁﻧﻼﻳ ِﻦ ﺟﻮﺍﻧﺎﻥ ﺑﻬﺎﻳﻰ ﺳﺮﺯﻣﻴﻦﺍﻡ ﻛﻪ ﺍﺯ‬    ‫ﺗﻤﺎﻣﻰﺍﻧﺴﺎﻥﻫﺎﻯ ﺭﻭﻯ ﺯﻣﻴﻦ‪ ،‬ﺩﻳﮕﺮ‬          ‫ﭼﻮﻥ ﻗﺮﻩﺍﻟﻌﻴﻦ ﺩﺭ ﻣﺬﻫﺐ ﺑﻬﺎﺋﻴﺖ ﻧﮕﺎﻩ‬        ‫‪2‬ـ ﺗﺒﻌﻴﺾ ﻣﺬﻫﺒﻰ‪ .‬ﺍﻳﻦ ﻧﻮﻉ ﺗﺒﻌﻴﺾ‬                  ‫ﻛﺎﻣﻞ ﺑﺮﺧﻰ ﺩﻳﮕﺮ ﻧﻴﺎﻧﺠﺎﻣﺪ‪.‬‬      ‫ﺁﺷﺘﻰ ﺑﻴﻦﺷﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﻭ ﻫﺮ ﮔﺎﻩ‬
‫ﺗﺤﺼﻴﻞ ﻣﺤﺮﻭﻡ ﺷﺪﻩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺍﻓﺘﺨﺎﺭﻯ‬        ‫ﺩﺭ ﻣﻮﺭﺩ ﻣﻔﺎﺩ ﺁﻥ ﻧﺒﺎﻳﺪ ﻧﺴﺒﻴﺘﻰ ﻭﺟﻮﺩ‬     ‫ﺑﺎﻭﺭﻣﻨﺪﺍﻥ ﺑﻪ ﺍﻳﻦ ﻣﺬﻫﺐ ﻧﺴﺒﺖ ﺑﻪ‬           ‫ﻣﺘﺎﺳﻔﺎﻧﻪ ﻫﻢ ﺩﺭ ﺑﻴﻦ ﺑﺮﺧﻰ ﻣﺮﺩﻣﺎﻥ‬        ‫ﻭ ﺍﻣﺎ ﻣﻔﻬﻮﻣﻰﻛﻪ ﺩﺭﺳﺖ ﻧﻘﻄﻪ ﻣﻘﺎﺑﻞ‬         ‫ﻛﻪ ﻣﻘﺎﺑﻞ ﻫﻢ ﺑﺎﻳﺴﺘﻨﺪ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺑﻪ‬
‫ﺍﺳﺖ ﺑﺮﺍﻯ ﻣﻦ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻏﻴﺮ‬            ‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﻫﻤﻪ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ‬          ‫ﺯﻥ ﻧﮕﺎﻫﻰ ﺍﻣﺮﻭﺯﻯ ﻭ ﺑﺮﺍﺑﺮﻯﺧﻮﺍﻫﺎﻧﻪ‬         ‫ﺍﻋﻤﺎﻝ ﻣﻰﺷﻮﺩ ﻭ ﻫﻢ ﺍﺯ ﺳﻮﻯ ﺑﺮﺧﻰ‬          ‫ﻋﺪﺍﻟﺖ ﻗﺮﺍﺭ ﻣﻰﮔﻴﺮﺩ ﺗﺒﻌﻴﺾ ﺍﺳﺖ‪.‬‬           ‫ﺷﺪﺕ ﻧﻔﻰ ﻣﻰﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﺩﻭ ﻣﻔﻬﻮﻡ‬
‫ﺑﻬﺎﻳﻰ ﻛﻪ ﺍﻧﺪﻙ ﻣﻄﺎﻟﺒﻰ ﺭﺍ ﻛﻪ ﻣﻰﺩﺍﻧﻢ‬      ‫ﺟﻬﺎﻥ ﺣﻖ ﺩﺍﺭﻧﺪ ﻛﻪ ﺑﺮ ﺍﺳﺎﺱ ﻣﻔﺎﺩ‬         ‫ﺍﺳﺖ ﻭ ﻣﻦ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺯﻥ ﺍﻳﺮﺍﻧﻰ‪،‬‬        ‫ﻗﻮﺍﻧﻴﻦ ﻭ ﺣﻜﻮﻣﺖﻫﺎ‪ .‬ﺍﻳﻦ ﻧﻮﻉ ﺗﺒﻌﻴﺾ‬
‫ﺑﻪ ﺍﻧﺴﺎﻥﻫﺎﻯ ﻣﺸﺘﺎﻕ ﺍﻣﺎ ﻣﺤﺮﻭﻡ ﺍﺯ‬         ‫ﺍﻋﻼﻣﻴﻪ ﺣﻘﻮﻕ ﺑﺸﺮ ﺍﺯ ﺣﻘﻮﻗﻰ ﻣﺴﺎﻭﻯ‬        ‫ﺍﺯ ﺍﻳﻨﻜﻪ ﺯﻧﻰ ﭼﻮﻥ ﺧﺎﻧﻢ ﻗﺮﻩﺍﻟﻌﻴﻦ‬          ‫ﻣﻌﻤﻮﻻ ﺩﺭ ﻛﺸﻮﺭﻫﺎﻳﻰ ﻛﻪ ﻣﺬﻫﺐ‬                       ‫ﺗﺒﻌﻴﺾ ﻳﻌﻨﻰ ﺿﺪ ﻋﺪﺍﻟﺖ‪.‬‬          ‫ﻳﻜﻰ ﻋﺪﺍﻟﺖ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮﻯ ﺗﺒﻌﻴﺾ‪.‬‬
‫ﺩﺍﻧﺶ ﺍﻧﺪﻭﺯﻯ ﺳﺮﺯﻣﻴﻦﺍﻡ ﺍﻧﺘﻘﺎﻝ ﺩﻫﻢ‪.‬‬       ‫ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﺎﺷﻨﺪ‪ .‬ﻭ ﻣﺴﺎﺋﻞ ﺳﻨﺘﻰ ﻭ‬        ‫ﺩﺭ ﺳﺮﺯﻣﻴﻦﺍﻡ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻪ ﻛﻪ ﺩﺭ‬            ‫ﺭﺳﻤﻰﺩﺍﺭﻧﺪ ﻭ ﻳﺎ ﺣﻜﻮﻣﺖﻫﺎﻳﻰ ﻣﺬﻫﺒﻰ‬        ‫ﺗﺒﻌﻴﺾ ﻫﻢ ﺗﺎﺭﻳﺨﭽﻪﺍﻯ ﺑﻪ ﻗﺪﻣﺖ‬             ‫ﻣﻦ ﺍﺑﺘﺪﺍ ﺑﺎ ﻧﮕﺎﻩ ﻭ ﺑﺮﺩﺩﺍﺷﺖ ﺧﻮﺩﻡ‬
‫ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺍﺯ ﻫﻤﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ‬          ‫ﻓﺮﻫﻨﮕﻰ ﻧﺒﺎﻳﺪ ﻛﻪ ﻧﻘﺸﻰ ﻣﺨﺎﻟﻒ ﺩﺭ‬         ‫ﺟﻨﺒﺶﻫﺎﻯ ﺁﻏﺎﺯﻳﻦ ﺯﻧﺎﻥ ﺑﺮﺍﺑﺮﻯﺧﻮﺍﻩ‬          ‫ﺑﻴﺸﺘﺮ ﺭﺥ ﻣﻰﻧﻤﺎﻳﺪ؛ ﻭ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ‬        ‫ﺍﻧﺴﺎﻥ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﻫﻢ ﭼﻮﻥ ﻋﺪﺍﻟﺖ ﺩﺭ‬        ‫ﺑﻪ ﻳﻚ ﻳﻚ ﺁﻧﻬﺎ ﻣﻰﭘﺮﺩﺍﺯﻡ ﻭ ﺳﭙﺲ‬
‫ﺁﻣﻮﺯﮔﺎﺭﺍﻥ ﺷﺮﻳﻒ ﺳﺮﺯﻣﻴﻦﺍﻡ ﺗﻘﺎﺿﺎ‬                                                ‫ﺟﻬﺎﻥ ﺍﺯ ﺟﻤﻠﻪ ﺯﻧﺎﻥ ﭘﻴﺸﺮﻭ ﺑﻮﺩﻩ ﻭ ﺩﺭ‬       ‫ﺻﺎﺣﺒﺎﻥ ﻣﺬﻫﺐ ﻣﺴﻠﻂ ﺻﺎﺣﺐ ﻗﺪﺭﺕ‬            ‫ﻫﺮ ﺯﻣﺎﻧﻰ ﺑﺮ ﺍﺳﺎﺱ ﺷﻨﺎﺧﺖ ﻣﺮﺩﻡ ﺍﺯ‬         ‫ﺗﻮﺿﻴﺢ ﻣﻰﺩﻫﻢ ﻛﻪ ﭼﺮﺍ ﺩﺭ ﻫﺮ ﻛﺠﺎﻳﻰ‬
‫ﻣﻰﻛﻨﻢ ﻛﻪ‪ ،‬ﺑﻪ ﻫﺮ ﺷﻜﻠﻰ ﻛﻪ ﺑﺮﺍﻳﺸﺎﻥ‬                    ‫ﺍﻳﻦ ﺑﺮﺍﺑﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬    ‫ﻇﻠﻤﺎﺕ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ ﺩﻭﺭﺍﻥ ﻗﺎﺟﺎﺭﻳﻪ‬          ‫ﺍﺟﺮﺍﻳﻰ ﻫﺴﺘﻨﺪ ﺑﺮ ﺍﻓﺮﺍﺩ ﻣﺬﺍﻫﺐ ﺩﻳﮕﺮ‬      ‫ﺣﻘﻮﻕ ﺍﻧﺴﺎﻥ ﺗﻐﻴﻴﺮﺍﺗﻰ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬         ‫ﻛﻪ ﺗﺒﻌﻴﺾ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﺍﺯ ﻋﺪﺍﻟﺖ ﻫﻴﭻ‬
‫ﺍﻣﻜﺎﻥ ﺩﺍﺭﺩ‪ ،‬ﺣﺘﻰ ﺑﻪ ﺷﻜﻠﻰ ﺳﻤﺒﻠﻴﻚ‪،‬‬        ‫ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ ﺩﺭ ﻫﺮ ﺟﺎﻣﻌﻪﺍﻯ ﻛﻪ ﺩﺭ‬      ‫ﺯﻭﺩﺗﺮ ﺍﺯ ﺣﺘﻰ ﺯﻧﺎﻥ ﻣﺬﻫﺒﻰ ﺁﻣﺮﻳﻜﺎﻳﻰ‬                                              ‫ﻣﺜﻼ ﺯﻣﺎﻧﻰ ﺑﻮﺩﻩ ﻛﻪ ﺯﻥ ﻣﻮﺟﻮﺩﻯ ﺩﺳﺖ‬
‫ﺍﻋﻼﻡ ﺁﻣﺎﺩﮔﻰ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﺗﺪﺭﻳﺲ‬                                                ‫ﺩﺳﺖ ﺑﻪ ﻧﻮﺁﻭﺭﻯﻫﺎﻯ ﻣﺬﻫﺒﻰ ﺯﺩﻩ‬                          ‫ﺑﻴﺪﺍﺩ ﺑﻴﺸﺘﺮﻯ ﻣﻰﺷﻮﺩ‪.‬‬       ‫ﺩﻭﻡ ﺑﻪ ﺣﺴﺎﺏ ﻣﻰﺁﻣﺪﻩ ﻭ ﺍﺯ ﺣﻘﻮﻕ‬                          ‫ﺧﺒﺮ ﻭ ﺍﺛﺮﻯ ﻧﻴﺴﺖ‪.‬‬
‫ﺑﻪ ﺍﻳﻦ ﺑﺨﺶ ﺍﺯ ﺟﻮﺍﻧﺎﻥ ﺳﺮﺯﻣﻴﻦﻣﺎﻥ‬                                                                                       ‫ﻧﻤﻮﻧﻪ ﺍﺵ ﺭﺍ ﻣﺎ ﺩﺭ ﻛﺸﻮﺭ ﺧﻮﺩﻣﺎﻥ‬         ‫ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺣﺘﻰ ﺍﻧﺴﺎﻧﻰ ﺑﻰ ﺷﻤﺎﺭﻯ‬          ‫ﻣﻔﻬﻮﻡ ﻋﺪﺍﻟﺖ‪ ،‬ﻣﺜﻞ ﺑﻴﺸﺘﺮ ﻣﻔﺎﻫﻴﻢ‬
‫ﺑﻪ ﮔﻮﺵ ﻫﻤﮕﺎﻥ ﺑﺮﺳﺎﻧﻨﺪ‪ .‬ﺍﻋﻼﻡ‬                                                                 ‫ﺍﺳﺖ ﺍﻓﺘﺨﺎﺭ ﻣﻰﻛﻨﻢ‪.‬‬         ‫ﺩﺍﺭﻳﻢ ﻛﻪ ﺑﺎﻭﺭﻣﻨﺪﺍﻥ ﺑﻪ ﻣﺬﺍﻫﺒﻰ ﻏﻴﺮ‬      ‫ﻣﺤﺮﻭﻡ ﺑﻮﺩﻩ‪ ،‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻫﻤﺎﻥ ﺣﻘﻮﻕ‬       ‫ﺑﻪ ﻛﺎﺭﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺩﺭ ﻋﻠﻮﻡ ﺍﺟﺘﻤﺎﻋﻰ‬
‫»ﻣﻦ ﺷﺮﻣﻨﺪﻩﺍﻡ« ﻳﺎ ﮔﻔﺘﻦ »ﺷﺮﻡ ﺑﺮ‬                                                ‫‪ - 4‬ﻭ ﺑﺎﻻﺧﺮﻩ ﻣﻰﺭﺳﻴﻢ ﺑﻪ ﺗﺒﻌﻴﺾ‬            ‫ﺍﺯ ﻣﺬﻫﺐ ﺗﺸﻴﻊ ﺍﺛﻨﻰ ﻋﺸﺮﻯ ﮔﺮﻓﺘﺎﺭ‬         ‫ﺍﺟﺘﻤﺎﻋﻰ ﺑﺮﺍﻯ ﻣﺮﺩﺍﻥ ﺣﻖ ﻣﺴﻠﻢﺷﺎﻥ‬          ‫ﻭ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ‪ ،‬ﺩﺭ ﺩﻭﺭﺍﻥﻫﺎﻯ ﻣﺨﺘﻠﻒ‬
‫ﻣﺴﺌﻮﻟﻴﻦ ﺁﺯﺍﺭ ﺑﺮ ﺑﻬﺎﻳﻴﺎﻥ« ﺩﻳﮕﺮ ﻛﺎﻓﻰ‬                                           ‫ﻓﺮﻫﻨﮕﻰ‪ .‬ﻳﻌﻨﻰ ﻭﻗﺘﻰ ﻭ ﺟﺎﻳﻰ ﻛﻪ‬             ‫ﺗﺒﻌﻴﺾ ﻫﺴﺘﻨﺪ ﺗﺎ ﺟﺎﻳﻰ ﻛﻪ ﺑﻪ ﻣﺴﻠﻤﺎﻥ‬      ‫ﺑﻪ ﺣﺴﺎﺏ ﻣﻰﺁﻣﺪﻩ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥﻫﺎ‬           ‫ﺗﺎﺭﻳﺨﻰ ﺗﻌﺮﻳﻒﻫﺎﻯ ﻣﺘﻔﺎﻭﺗﻰ ﺩﺍﺷﺘﻪ‬
‫ﻧﻴﺴﺖ‪ .‬ﺑﺎﻳﺪ ﻛﺎﺭﻯ ﻛﺮﺩ‪ ،‬ﻫﺮ ﺍﻧﺪﺍﺯﻩ‬                                               ‫ﻣﺮﺩﻣﺎﻥ ﻳﺎ ﺣﻜﻮﻣﺖﻫﺎﻳﻰ ﻫﺴﺘﻨﺪ‬               ‫ﺳﻨﻰ ﺍﺟﺎﺯﻩ ﻣﺴﺠﺪ ﺩﺍﺷﺘﻦ ﻧﻤﻰﺩﻫﻨﺪ‬          ‫ﺗﺒﻌﻴﺾ ﺑﻴﻦ ﺍﻳﻦ ﺩﻭ ﻣﻮﺟﻮﺩ ﺑﺸﺮﻯ‬            ‫ﺍﺳﺖ؛ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻛﻪ ﻣﻔﺎﻫﻴﻤﻰﭼﻮﻥ‬
‫ﻛﻮﭼﻚ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﻛﻪ ﺍﻋﻼﻡ ﻛﻨﻴﻢ‪:‬‬                                            ‫ﻛﻪ ﻓﺮﻫﻨﮓﻫﺎﻳﻰ ﺭﺍ ﻗﺒﻮﻝ ﺩﺍﺭﻧﺪ ﻭ‬            ‫ﻭ ﺑﻪ ﻓﺮﺯﻧﺪﺍﻥ ﺑﻬﺎﻳﻴﺎﻥ ﺍﺟﺎﺯﻩ ﺩﺭﺱ‬        ‫ﺍﻣﺮﻯ ﻋﺎﺩﻯ ﺷﻨﺎﺧﺘﻪ ﻣﻰﺷﺪﻩ ﺍﺳﺖ‪.‬‬            ‫ﺩﻳﻜﺘﺎﺗﻮﺭﻯ‪ ،‬ﺩﻣﻮﻛﺮﺍﺳﻰ‪ ،‬ﻭ ﺩﻳﮕﺮ‬
‫»ﻣﻦ ﻣﻰﺧﻮﺍﻫﻢ ﺩﺭ ﺁﻣﻮﺯﺵ ﺑﻪ ﻓﺮﺯﻧﺪﺍﻥ‬                                              ‫ﻓﺮﻫﻨﮓﻫﺎﻳﻰ ﺭﺍ ﭘﺴﺖ ﺗﺮ ﺍﺯ ﻓﺮﻫﻨﮓ‬            ‫ﺧﻮﺍﻧﺪﻥ ﻭ ﺑﻪ ﺯﺭﺗﺸﺘﻴﺎﻥ ﺍﺟﺎﺯﻩ ﺁﺗﺶ‬        ‫ﻣﻌﻨﺎﻯ ﻟﻐﻮﻯ ﺗﺒﻌﻴﺾ ﻫﻢ ﺑﺎﺯ ﺩﺭ ﺯﻣﺎﻧﻪ‬       ‫ﻣﻔﺎﻫﻴﻤﻰﻛﻪﺍﻛﻨﻮﻥﻣﺎﺑﺎﺁﻥﺁﺷﻨﺎﻫﺴﺘﻴﻢ‬
                                                                             ‫ﺧﻮﺩ ﻣﻰﺩﺍﻧﻨﺪ ﻭ ﺳﻌﻰ ﺩﺭ ﺳﺮﻛﻮﺏ ﺁﻧﻬﺎ‬         ‫ﺑﺮ ﺍﻓﺮﻭﺧﺘﻦ ﺩﺭ ﻣﺮﺍﺳﻢ ﻭ ﺟﺸﻦﻫﺎ‪ .‬ﻳﺎ‬       ‫ﻣﺎ ﻭ ﺑﺎ ﺷﻨﺎﺧﺘﻰ ﻛﻪ ﺍﻧﺴﺎﻥ ﭘﻴﺸﺮﻓﺘﻪ‬        ‫ﻭ ﻫﺮ ﻛﺪﺍﻡ ﺍﻛﻨﻮﻥ ﺑﺮﺍﻯ ﺧﻮﺩ ﺗﻌﺮﻳﻔﻰ‬
     ‫ﺑﻬﺎﻳﻰ ﺳﺮﺯﻣﻴﻦﺍﻡ ﺳﻬﻴﻢ ﺑﺎﺷﻢ«‪.‬‬                                                                                      ‫ﺍﻛﻨﻮﻥ ﺩﺭ ﺳﺮﺍﺳﺮ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﻣﻰﺑﻴﻨﻴﻢ‬      ‫ﺍﻣﺮﻭﺯ ﺍﺯ ﺁﻥ ﺩﺍﺭﺩ ﺳﺎﺩﻩ ﻭ ﻗﺎﺑﻞ ﺩﺭﻙ‬       ‫ﻣﺸﺨﺺ ﺩﺍﺭﻧﺪ ﻛﻪ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺷﻨﺎﺧﺖ‬
                                                                                                        ‫ﺩﺍﺭﻧﺪ‪.‬‬       ‫ﻛﻪ ﻋﺪﻩﺍﻯ ﺑﺮ ﺍﺳﺎﺱ ﺍﻳﻦ ﻛﻪ ﻣﺬﻫﺐ‬                                                 ‫ﻣﺮﺩﻡ ﺩﻭﺭﺍﻥ ﻣﺎ ﺍﺯ ﺍﻳﻦ ﻣﻔﺎﻫﻴﻢ ﺳﺎﺧﺘﻪ‬
                  ‫‪ 18‬ﻣﻪ ‪2015‬‬                                                                                         ‫ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺑﺮﺗﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣﻰﺩﺍﻧﻨﺪ‪،‬‬                                            ‫ﺷﺪﻩﺍﻧﺪ ﻭ ﻟﺰﻭﻣﺎ ﺭﺑﻄﻰ ﺑﻪ ﺗﻌﺮﻳﻒﺷﺎﻥ‬
‫*ﺳﺨﻨﺮﺍﻧﻰ ﺩﺭ ﻛﻨﻔﺮﺍﻧﺲ ﻣﻄﺎﻟﻌﺎﺕ‬                                                                                          ‫ﺑﺮ ﺳﺮ ﺩﻳﮕﺮﺍﻥ ﻣﻰﺭﻳﺰﻧﺪ ﻭ ﻣﺎﻝ ﻭ‬                                                 ‫ﺩﺭ ﺯﻣﺎﻥﻫﺎﻯ ﺩﻳﮕﺮ ﺗﺎﺭﻳﺨﻰ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﺑﺎ ﻣﻮﺿﻮﻉ »ﻧﻘﺶ‬                                                                                                                                                                   ‫ﻋﺪﺍﻟﺖ ﻫﻢ ﺩﺭ ﺩﻭﺭﺍﻥﻫﺎﻯ ﻛﻬﻦ ﻳﺎ‬
‫ﻋﺪﺍﻟﺖ ﺩﺭ ﻫﻤﺒﺴﺘﮕﻰ ﺍﺟﺘﻤﺎﻉ« ﺑﻪ‬                                                                                                                                                                       ‫ﺑﺎﺳﺘﺎﻧﻰ ﺑﺮ ﺍﺳﺎﺱ ﺷﻨﺎﺧﺖ ﺧﺎﺹ‬
                                                                                                                                                                                                  ‫ﻣﺮﺩﻣﺎﻥ ﺁﻥ ﺩﻭﺭﺍﻥ ﺍﺯ ﺣﻘﻮﻕ ﺍﻧﺴﺎﻥ‪ ،‬ﻭ‬
    ‫ﻫﻤﺖ ﺟﺎﻣﻌﻪ ﺑﻬﺎﻳﻰ ﻭﻧﻜﻮﻭﺭ ﻛﺎﻧﺎﺩﺍ‬                                                                                                                                                                 ‫ﺣﻖ ﺍﻭ ﺑﺮﺍﻯ ﺧﻮﺍﺳﺘﻦ ﻋﺪﺍﻟﺖ ﺷﻨﺎﺧﺘﻪ‬
                                                                                                                                                                                                  ‫ﻣﻰﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺩﻭﺭﺍﻥ ﻗﺮﻭﻥ ﻭﺳﻄﺎ‬
                                                                                                                                                                                                  ‫ﻧﻴﺰ ﺑﻪ ﻫﻤﻴﻦ ﺻﻮﺭﺕ ﻭ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ‬
   6   7   8   9   10   11   12   13   14   15   16