Saturday, September 28, 2019

Iran and its alliance are a great danger to the region and World.





Iran and its alliance are a great danger to the region and World. The American led alliances have been trying to prevent many states from becoming failed States.  Afghanistan, Iraq and Yemen have shown that the State building is not cheap; it takes time and needs money.


 The Iranian meddling in the Middle East and its unwavering support to the terrorism has been a challenge for the American world order.

Iran has failed to secure the Baluch right to maintain a dignified life. The best way to secure the Baluch rights is to create an independent state which is accountable to people whose rights involved.
The Baluch are powerless to secure their rights or change their government by their votes. They are, hopelessly, trapped in the Persian-Shiite dominated Iran.

As a result of the state policy, chaos reigns in Baluchistan.
The current State's policy against the Baluch in Baluchistan is an influx of Shiite, Persian Turk population into Baluchistan and economic indifferences have brought havoc to the Baluch communities.

We are concerned for the commonwealth of the people under Iranian occupation, preservation and enhancement of the human life and creation of means and tools for creating employment and stability.
 A strong army cannot maintain a failed state; Institutions which work for everyone and protect everybody maintains states.  Iran has not got institutions but militia forces.

Conclusion;

Iran has not been able to deliver goods and services to its citizen; therefore, with the proper agenda and tool, the state is venerable to a national uprising.

The Iranian population is made up of many ethnics and religious groups that they do not like each other. These groups are kept together by force, and they can be a source of conflict in Iran.

On many occasions, we have said that Iran is not powerful, but its enemies are divided.
We have plan how to confront Iran in many fronts and we are open for discussion and suggestion and way forward.

Mehrab. Sarjov is political activist based in London and Campaign for an independent Baluchistan from Iran.















































































































Thursday, September 26, 2019

ما معتقد هستیم با کمک بلوچ و اعتماد به بلوچ بلوچستان را ازاد خواهیم کرد


ناسیونالیسم در درجه اول یک اصول سیاسی است که معتقد است که واحد سیاسی ( کشور) وملت باید با هم موافق باشند. از ناسیونالیسم به عنوان یک احساس یا به عنوان یک جنبش می توان به بهترین راه با این اصل تعریف کرد که احساسات ناسیونالیسی احساس خشم ناشی از نقض مداوم حق یک ملت است. جنبش ملی بلوچ  جنبشی است که با حس اشغال بلوچستان توسط ترک و فارس تحریک می شود. راه های زیادی وجود دارد که از طریق انها  می توان حق حاکمیت بلوچ بر بلوچستان را سلب کرد.
 حکومت فدرالی ایران( بلوچستان)  یکی ازاین راه ها است. با عرض ادب به سردار سیدخان و معذرت از بقیه نوه های ان بزرگوار, برنامه فدرالیسم ایران امروزی بطور کل و بلوچستان بطور خاص با حکومت گجر و سردار سیدخان گه یا قصرقند  بسیار متفاوت نیست. 
این شاید تصادفی باشد یا نباشد بعضی از افراد که امروز این هیجان فدرالیسم را در بلوچستان  راه انداخته اند از بازماندگان ان بزرگوار  هستند.
 پیشرفت که هیچ تازه صد و چندی سال به عقب برگشته اند. در بین سال های 1904 تا 1928 زمانیکه که قهرمانان ملی بلوچ  با اشغالگر گجر در حال جنگ و مقامت بودند بعضی از بزرگان ان زمان این بحث را می کردند که " سر و سنگ میدنگ نبیت" و با گجرو بریتانیا برای اشغال بلوچستان همکاری کردند. 
امروز هم  رهبران فدرالیسم هر چند ماه دنبال کفیل جدید هستند. بعد از گذشت 3 نسل یا یک قرن و اندی بحث این اقایان عوض نشده است.
این باور را داشته باشید که مردم سرچشمه قدرت هستند نه خانم قجرلو(رجوی) یا دیگران. ما معتقد هستیم با کمک بلوچ و اعتماد به بلوچ بلوچستان را ازاد خواهیم کرد.
مهراب سرجوی.  

Tuesday, September 17, 2019

We, the Baluch, reject Baluchistan occupation by Persian



The Law in the Iranian Baluchistan is an external prescription that the Baluch have no control; the Baluch discover the law, but he cannot make the law. The Baluch cannot make a supplementary amendment into basic Shiite law to apply it into his/her economic, cultural environment in which he lives. 



The government that governs Iran by so-called the Shiite divine law and that government's law does not allow fundamental changes in the society.

Since the invasion and annexation of western Baluchistan by the Persian forces in 1927, the Persian elites have been trying to stifle the Baluch national identity. The Persian desire for integration is assimilation into Persian.

We, the Baluch, reject Baluchistan occupation by Persian, and we demand our natural liberty, that is an independent Baluchistan from Iran.
It would be, indeed absurd if the Baluch right of self-determination ignored.
The division of Baluchistan and expansions of the Persian culture, language into the Iranian occupied Baluchistan has muffled the Baluch expression of the ethnic ties for the much of the last half-century.

Similarly division of Baluchistan between States and administrative divisions within states, dictatorships and religious rules have prolonged the political division in the Baluch speaking land.

On the other hand, the demand for an independent Baluchistan is a legitimate and classical goal for national self-determination. The Baluch aim in Iranian occupied Baluchistan is to secede from Iran and form a secular, democratic and sovereign state with no connection with Iran and others.

Mehrab Sarjov is a political activist based in London, and he campaign's for an independent Baluchistan from Iran.


Sunday, September 8, 2019

فرصت طلبان همیشه راه اسان و بی خطر را نتخاب می کنند.


افراد و سازمانهای سیاسیی در بین بلوچ ها وجود دارند ، که آنها فکر می کنند که اگر در هر جلسه دیده شوید شما حتما یک فرد یا سازمان فوق العاده پر کار و مدافع حقوق بلوچ هستید، لازم نیست که مؤثر باشید. آنچه که آنها نشان می دهند تعداد جلساتی که دعوت شده اند، می خواهند نشان دهند که چقدر سخت کار می کنند، اما موقع تصمیم گیری در مورد حقوق ملی بلوچ  همواره راه بی خطر را انتخاب می کنندو مانند سیستم اعتقادی(belief system) یک فارس ناسینالیسم تصمیم می گیرند.
من می خواهم به آنها خاطر نشان کنم که بلوچ های معتقد به استقلال بلوچستان از ایران همیشه راه سخت و پر خطر را انتخاب می کنند و فرصت طلبان همیشه راه اسان و بی خطر را انتخاب می کنند.
مهراب سرجوی, لندن.

There are certain people; they think you are fantastic if you are seen in every meeting, you don't need to be being effective; so what they do is that they show that the number of meetings they were invited: how hard they work, but when it comes to the Baluch national rights of self-determination they always play safe.

 I will say that those who believe in an independent Baluchistan from Iran always take a risk, and opportunists always choose the safe way.
 Mehrab. Sarjov

Wednesday, August 14, 2019

The Enchiridion of Epictetus


    Some things are under our control and some things are not under our control.
     Don’t aim or expect to avoid thing outside of your control.
    Recognise all the things you possess and mentally prepare to lose them.
      Have a goal to remain tranquil, when things go wrong you can still succeed in your goal of remaining tranquil by choosing to do so.
      It is not things that disturb us, but our judgement about them. When you are disturbed do not blame anyone but yourself.

      Don’t take pride in the things, not your own.
      Be prepared for the emergency to occur in life.
      Accept what happen.
      Your mind is separate to your body. Body injuries are not excused for poor morals.
   For every challenge there is a solution, remain calm and decide how best to deal with them as they come.

     Everything in life is temporary, be prepared to lose everything eventually.
    Don’t let your peace of mind-dependent upon externals, with small breakages or troubles; tell yourself they are the price you choose to pay for a peaceful mind.

    Be content not to control other people’s view of you, and when people praise you distrust yourself. Don’t make it your wish to give the appearance of knowing anything. If some people think you to be important personage, distrust yourself.

    Do not will that your loved one lives forever, or the other people won’t do wrong, these are out of your control. Only make it your will to do what is in your power. Exercise yourself in that which is your power, whoever, therefore, wants to be free let him neither wish anything nor avoid anything that is under the control of others or else he is necessarily a slave.
    Take what comes to you. Don’t fret what it does not.
   It is our judgement of things that make us sad. That said, do not refuse to comfort someone who has made themselves sad.

    Play the cards you’re dealt in life. Do not complain about them.
    You can choose the judgement you place on events.
    Just because someone has more things than you it doesn’t mean they are happy. The only consistent way to be happy is to stop focussing on externals,  despise the things that are not under our control.

    If you are offended or irritated it is because you have chosen to be offended or irritated. Delaying your judgement is a good method to avoid this.
    It keeps things in perspective.

  People will ridicule you for your principle. Be prepared for this, don’t react to it or act superior. Abiding by your principles is the only way to convince people of their values.

    Don’t turn into the internals to please someone. Living following your philosophy is the best way to demonstrate the value of it.
   Do not live life to fulfil the expectations of others, and do not sacrifice your principle to putatively aid your friend or country.

    Be happy with others’ success. They have paid price somewhere to achieve it, do not expect the same if you have not paid that price. But it is very likely not to be your interest to pay for it. You have not been invited to a someone dinner party, of course not because you did not give the host the price at which he sells it for personal intention give him then the price for which it is sold if it is to your interest.
   We feel terrible when some misfortune befalls us and nothing when it befalls others. Keep that in mind.
   Evil exists to tempt people.
   If a stranger was given control of your body, you would be vexed, so why voluntarily give them control of your mind, by reacting to their opinion of you?

  Don’t flit about it. Consider project before starting and foresee what difficulties lie ahead; so you are ready for them and don’t end up quitting like a child.

   Don’t let people’s bad behaviour toward you affect you how you treat them.
   Have a faith that what happens is for the best. Focus only on what is in your control.
   Ask a question when the answer will affect your decision. If you must do something, the knowledge that you might suffer should not affect your decision to do it.

   Decide how you wish to behave and be consistent in acting thus; you become like those you associate with so take care who you associate with. When attending public shows avoid falling into the behaviour of the coward. Exercise restraint both in food and drink. Don’t talk about yourself much; it is not interesting to other people as it is to you.

Don’t gossip about people, and don’t get defensive if people gossip about you. Avoid taking an unnecessary oath, avoid sex before marriage, don’t be preachy or act superior.
    Weigh the joy you will get from indulging against the damage was done from indulging; consider also the joy you will feel after successfully avoiding an indulgent.

   Don’t fear those who rebuke you wrongly. Have confidence in your actions.
  Do not try to be gluten, show respect to your host. Taking a large share at dinner is good for your body still it is bad for the proper kind of social feeling. Where therefore you are eating with another person remember to regard not merely the value for your body of what lay before you but also to maintain your respect for your host.

   Don’t take roles above your ability. If you undertake a role which is beyond your power you both disgrace yourself in that one at the same time neglect the role which you might have filled with success.
   Take care of your morality as you do with your body.

   Don’t take more than your body needs.
   Accept how society views you. Don’t lie about it. You are only honoured for modesty and self-respect and nothing else.

   Focus on your mind rather than on physical pleasure.
    Other people do not see things as you do, they act based upon what they think is right. Remember this and you will be gentle towards them. If a person believes composite judgement to be true, the composite judgement doesn’t suffer but a person will suffer.

    You choose how to grab hold of things, if your brother mistreats you, you can act as though he is your enemy, but it is better to treat him as your brother.
    You are more than your possession. I am richer than you, therefore, my property is superior to yours or I am more eloquent than you are, therefore my elocution superior to yours, but you are neither property nor elocution.

    Don’t judge actions, before you know their reasons.
    Live by action, not talk. Do not be provoked by layman discussing a topic you know a lot about, exercise restraint and humility.

   Don’t show off or seek admiration.
    The wise man looks for help from within rather than from without.
    Don’t adopt airs, just because you can interpret great works doesn’t mean you are living up to them.
    Keep your principle like laws care more about them than what other people say of you.
    You have the necessary information to fix yourself, but you keep putting it off. Are you waiting for someone else to do it for you? Decide to make progress and view and overcome challenges like an athlete at the Olympic Games.

    How you actually behave is more valuable than theoretical arguments.
   Resign yourself to things outside your control.

     Envy,


There is a difference between jealousy and envy:
Jealousy comes from fear of losing something or someone to another person.
Envy is the desire for something that belongs to someone else like a car, a house and social status.
In general sense, I would like to go along with the consensus that envy is not a good thing. If we narrow envy, we see that it's a form of desire, specifically focussed on things that belong to other people.
Desire means that we want to reach out for something that we consider desirable thus: as something we want for ourselves.

When things we are envious of sometimes external, like someone else's money, partner, job and etc., we desire pleasure rather than happiness. The focus of our envy is directed towards preferred indifferences, which are nice to have, but not necessary for happiness.
Moreover, external things are not in our control; they could be taken away in a heartbeat, which makes them unreliable and weak.

When we are envious about something internal, like the virtuous action of someone else and their inner peace and happiness, it might be a sign that we have work to do on ourselves. Needless to say: the Stoic would encourage the desire of being virtuous.
Paradoxically, when we pursue virtue, strength and our faculties, we are likely to get rid of our envy altogether.
You may be unconquerable if you enter into no combat in which it is not in your control to conquer. When, therefore, you see anyone eminent in honour, or power or high esteem on any account need not be hurried away with the appearance, and to pronounce him happy; if the essence of good consists in things in our control, then there will be no room for envy or emulation.
The theme of envious rivalry exists between siblings, which is common in the world. According to the Stoic, virtue leads to Eudemonia that can be translated as human flourishing or simply happiness. Thus, we could say that Cain was envious of Abel's virtue and consequence of that virtue; this does not make envy a bad thing.

The problem is, however, that many envious people seek to destroy what they are envious of, instead of using envy to lift themselves.
Instead of killing his brother, Cain could have used the spark of envy to realise that Abel was doing a better job than him and saw his brother as an inspiration for becoming more virtuous.

The second scenario is that God denied Cain's offering for no reason, which resembles that universe, is a quite random and unfair place. Some people were born in rich families, others in poverty; some people are gifted with greater intelligence others are mentally disabled. This unfairness angered Cain so much that he decided to act out.
If Seneca was around at that time, he could have told Cain that the unfairness of life does not influence the ability to be happy.

Come now, contrast a good man who is rolling in wealth with a man who has nothing, except that himself he has all things; they will be equally good, though their experiences are an unequal fortune. The same stand, as I have remarked, is to be applied to things as well as to men. The virtue is praiseworthy if it dwells in a sound and free body.
Is envy bad thing?
It depends on what we are envious of and how we handle it. For the most part, being envious because of external is pointless: it is good to have envy, but it won't obstruct the ability to be happy. On the other hand, we could use it as a tool to better ourselves, and
It is possible to use it to achieve wealth, knowledge and virtue.

The dark side of envy is that it can also be an incentive for destroying things or person we are envious. In this case, clinging to it is very dangerous.
The best way to treat envy is by awareness.
Why am I envious?
Is my envy justified?
Does the thing I desire lead to happiness?
Can I use my envy to better myself and consequently get rid of it?

If we focus on our path and be grateful for what we have, there is no reason to be envious of anything.

Mehrab. D. Sarjov

Tuesday, July 16, 2019

سنت گرایان مذهبی شعارها و خواسته های ازادیخوهان بلوچ را به قرض می گیرند تا بتوانند مردم بیشتری بسیج و جامعه جهانی که از تندرو های مذهبی ترس برداشته است گمراه کنند.

  به نظر می رسد که جریانات مذهبی در بلوچستان تحت اشغال ایران با بحران های بسیاری روبرو هستند. این جریانات مذهبی تلاش می کنند تا از تکنولوژی، علوم مدرن و عقل گرائی بدون هرگونه فرضیه اساسی آن را بپذیرد. آنها برای پیشبرد اهداف سیاسی مذهبی در جامعه از روش های مدرن برای بسیج کردن مردم استفاده میکنند. سنتگرایان مذهبی از لحاظ سیاسی و ایده از خوداگاه هستند. آنها کاملا به خوبی می دانند که با استفاده کردن تکنیک و علوم انها به دفاع از ارزش های سنتی خود می پردازند.

اما این بار بعضی از این سنت گرایان مذهبی دارند از بیرون بطوری که یک سیکولار به مذهب نگاه می کند نگاه می کنند تا بتوانند سیکولاریسم را رد کنند.
انها عمدا برای رسیدن به اهداف مذهبی خود از سیاست سیکولاریسم استفاده می کنند. مشاهده کردن این بسیار سخت نیست که دید این ادعای مدرن بودن, سنت گرایان مذهبی انها را در بلوچستان تحت اشغال ایران به طرف ناسیونالیسم می اورد. سنت گریان مذهبی مانند ناسیونالیسم برای احیاء کردن تاریخ مذهبی و باورهای مذهبی و خواسته های مذهبی سیاسی خود احتیاج به سازمان سیاسی دارند که بتوانند مردم را برای خواسته های مشخص و شفاف بسیج و سازماندهی کنند و ممکن است با ناسیونالیسم برای اهداف مشخصی همکاری هم صدا شوند اما در هیچ شرایطی از بلوچستان مستقل از ایران حمایت نمی کنند. سنت گرایان مذهبی در بلوچستان بدرستی اگاهند که سنی ها در ایران بین چندین ملیت تقسیم و از نظر جغرافیایی پراکنده هستند و هیچ وقت نمی توانند به یک قدرت چشمگیری تبدیل شوند اگر می توانستند تا بحال به یک قدرت تبدیل شده بودند. سنت گرایان مذهبی در ایران بطور عموم و در بلوچستان بخصوص برای حقوق از دست رفته خود در ایران احتیاج به تاریخ گذشته دارند و مومنین باید گذشته درخشانی داشته باشند تا مومنین را به ان گذشته درخشان دعوت کنند. انها باید نقشه جغرافیایی, هویت, سرنوشت مشخصی داشته باشند. چه کسی را  انها باید مقصر بدبختی خود بدانند. سنت گرایان مذهبی شعارها و خواسته های ازادیخوهان بلوچ را به قرض می گیرند تا بتوانند مردم بیشتری بسیج و جامعه جهانی که از تندروهای مذهبی ترس برداشته است گمراه کنند.


اخیرا ملاها در سخنرانی های خود از احساسات ملی استفاده کرده اند و در چندین جلسه برای لحظات کوتاه مسجد را تبدیل به جلسه ملی گریان کرده اند. احتمال اینکه حرکت سنت گرایی مذهبی با بعضی از ناسیونالیسم بلوچ همکاری کنند و تبدیل به یک اعتراض اقلیمی در بلوچستان بشود وجود دارد.
اما در این اتحاد یا تبدیلی مشکلات فراوانی وجود دارد. مذهبی جماعت دنبال اباد کردن زندگی بعد از مرگ هستند. مذهب سنی فقط شامل بلوچ ها نیست و مبارزه مذهبی یک حرکت جهانی است مرز های زبانی و جغرافیاعی را نمی شناسد. و بزرگترین مشکلی که بین مذهبی گرایان و ناسیونالیسم وجود دارد این است که ناسیونالیسم سیکولار است و بنیاد و مرجع ان ملت می باشد. ان چیزی که ناسیونالیسم می خواهد برای الان واینجاست و برای همه کسانیکه در بلوچستان زندگی می کنند سهم برابری را در نظر دارد. ناسیونالیسم بلوچ معتقد به جدایی دین از سیاست و برابری حقوق زن و مرد می باشد. اما مذهب بر بنیاد باورها تبعیض قائل می شود و به سیکولاریسم و جدایی دین از مذهب و تکه تکه کردن امت اسلام باور ندارد.
مهراب سرجوی مدیر کمپین ازاد بلوچستان از ایران.

Tuesday, July 9, 2019

The Persian elites have been trying to stifle the Baluch sense of nationality


Since the invasion and annexation of western Baluchistan by the Persian forces in 1927, the Persian elites have been trying to stifle the Baluch sense of nationality. The Persian desire for integration is the assimilation of the Baluch into Persian.

It has been argued that religion and language take their meaning from different situations. The groups which focus on religious identity have different demand and challenges than those whose focus is a national liberation; the religion and federalism shape peoples differently, in precise, the religion focus' around Ummah of Islam and federalism focus on the decentralised State and they stifle the rise of the national aspiration.

The Religious political parties, as well as federalist, have limited demands for home rules from the centralised state their demand cover aspects of religious and culture they are aiming to adjust to the Persian dominated Iran by encouraging their members to participate in the social and political life of the state.

The division of Baluchistan and expansions of the Persian culture, language into the Iranian occupied Baluchistan has muffled the Baluch expression of the ethnic ties for the much of the last half-century.

Similarly division of Baluchistan between States and administrative divisions within states, dictatorships and religious rules have prolonged the political division in the Baluch speaking land.

On the other hand, the demand for an independent Baluchistan is a legitimate and classical goal for national self-determination. The Baluch aim in Iranian occupied Baluchistan is to secede from Iran and form a secular, democratic and sovereign state with no connection with Iran and others.

Mehrab. Sarjov is a political activist based in London and campaign for an independent Baluchistan from Iran.