Located in the northwest of Belgium, Bruges is a city that has preserved its cultural heritage over the centuries. Nicknamed the “Venice of the North”, this magnificent city attracts thousands of tourists every year who come to discover its unique charm.
Listed as a UNESCO World Heritage Site since 2000, Bruges is a real invitation to go back in time. Its cobbled streets, romantic canals and red brick houses make it a true architectural gem. The town has managed to preserve its medieval character, with its perfectly preserved historic buildings.
One of the emblematic monuments of Bruges is undoubtedly the Belfry. Located on the market square, it offers stunning views of the city. Built in the 13th century, this majestic building is a true symbol of the power and wealth of the city at that time. The most courageous can also climb the 366 steps that lead to the top of the belfry, to enjoy a breathtaking panoramic view.
Another must-see in Bruges is Lake Love, also known as Minnewater. Located south of the city, this lake is surrounded by green parks, making it a great place to stroll and relax. According to legend, couples who kiss on the small bridge that spans the lake will be linked for eternity. A romantic walk along the banks of the lake is therefore a must for lovers visiting Bruges.
Bruges is also famous for its numerous museums. The Groeninge Museum, for example, houses an impressive collection of Flemish artwork, spanning from the 15th to the 20th century. Painting lovers will not be able to miss this museum which allows you to discover the masterpieces of the great Flemish masters, such as Jan Van Eyck or Hans Memling.
Chocolate lovers will not be left out in Bruges, as the city is home to many famous chocolate shops. The Belgian Chocolate Workshop is the ideal place to discover the secrets of Belgian chocolate making and take part in tastings. A must-visit for foodies!
For beer lovers, Bruges is also a true paradise. The city has many craft breweries where you can taste traditional Belgian beers, such as Trappiste or Geuze. A visit to the De Halve Maan brewery is a must for beer lovers, as it offers a unique tasting experience and allows you to discover the process of making this iconic Belgian drink.
Finally, Bruges is also known for its annual ice sculpture festival. Every winter, artists from around the world come together to create spectacular sculptures from blocks of ice. This event attracts thousands of visitors each year and is a true spectacle not to be missed.
In conclusion, Bruges is a true cultural treasure that deserves to be discovered. With its medieval architecture, romantic canals, renowned art museums and delicious chocolates and beers, this city offers a unique experience to its visitors. Whether you are passionate about history, art or simply looking for a romantic getaway, Bruges will seduce you. So don’t hesitate any longer and set off to discover this preserved Belgian gem.
In a statement concluding a 12-day visit there, the UN expert group said that reforms including the transition to an accusatory criminal procedure, adherence to international human rights laws and introduction of a National Registry of Detentions, and an increasingly human-rights centred legal system are significant achievements.
However, they noted that “these steps should be consolidated for the benefit of all people living or transiting through Mexico.”
They added that “arbitrary detention remains a widespread practice in Mexico and is too often the catalyst for ill-treatment, torture, enforced disappearance and arbitrary executions,” they said.
The Working Group delegation visited 15 places of detention including in Mexico City, Nuevo León and Chiapas. They met with the authorities, judges, human rights commissions, civil society representatives and other stakeholders.
Despite the legal reforms encouraged by the Working Group and the Inter-American Court of Human Rights, they stated that “the excessive use of pre-trial detention persists, and it remains mandatory under the Mexican Constitution for an extensive list of crimes.”
“Arraigo, a system that authorizes the detention of a person for up to 80 days without charges being brought against them, although decreasing in use, also remains available under the Constitution. Mandatory pre-trial detention and arraigo must be abolished as soon as possible,” the experts added.
Prevention and accountability
According to the Working Group delegation, the Mexican Armed Forces, National Guard and State and municipal agencies have been frequently implicated in arbitrary detentions. “They lack the civilian and independent controls necessary to ensure prevention and accountability.”
“We are aware of the huge challenges that Mexico is facing, especially in the context of organised crime and the efforts made by the authorities in this regard,” the experts noted.
The independent human rights experts added that “excessive use of force, especially from the moment of apprehension until detainees are presented to a judicial authority, is frequent.”
Ongoing torture
“In many cases, torture and other forms of ill-treatment are inflicted to extract confessions and incriminating statements,” the experts said, noting that “Delays between the moment of apprehension and surrender of the person to the Public Prosecutor’s Office and subsequent transfer to the judicial authority heighten the risk of serious human rights violations during this critical period.”
On the issue of detaining migrants in transit, the experts said that Mexico must ensure that it is “a last resort, for the shortest possible time, following an individualised assessment, in dignified conditions and with access to legal assistance.”
The Working Group is part of what is known as the Special Procedures of the Human Rights Council. Special Procedures, the largest body of independent experts in the UN Human Rights system. Experts work on a voluntary basis; they are not UN staff and do not receive a salary for their work.
In the heart of Africa, where vibrant cultures and diverse communities have thrived for centuries, a silent nightmare unfolds. The Amhara Genocide, a brutal and horrific episode in Ethiopia’s history, remains largely obscured from international view. Yet, beneath this shroud of silence lies a chilling narrative of unfathomable suffering, mass killings, and ethnic violence.
To truly understand the Amhara Genocide, we must delve into the annals of history, tracing back to a time when Ethiopia faced external threats and attempts at colonization. One of the most pivotal moments in this history was the Battle of Adwa in 1896 when Emperor Menelik II’s forces successfully resisted Italian colonization efforts. However, these events laid the groundwork for a troubling legacy of ethnic tensions and division.
During this era, strategies aimed at creating ethnic discord were proposed, notably outlined in the book “Abyssinia: The Powder Barrel.” This insidious playbook sought to portray the Amhara people as oppressors of other ethnic groups, with the intent of sowing the seeds of division within Ethiopia.
Fast forward to today, and we witness a disturbing resurgence of historical tactics in Ethiopia. Elements within the federal defence force and government authorities, along with other perpetrators, have resurrected the term “Minilikawuyan” to falsely label the Amhara population as oppressors. This false narrative, initially suggested by the Italians in the book “Abyssinia: The Powder Barrel” and subsequently propagated through divisive missionary efforts, has been tragically misused to justify violence against innocent Amharas.
It is essential to clarify that Amharas bear no historical responsibility for acts of oppression. This narrative is a distortion of historical facts, serving as a pretext for the current violence against Amhara individuals who are often impoverished farmers living in dire circumstances.
Imagine a land where communities once coexisted harmoniously, now torn apart by a wave of violence that shows no mercy. Children, women, and men have fallen victim to acts of unimaginable brutality, their lives extinguished for no reason other than their ethnicity.
The perpetrators of this genocide, emboldened by a twisted historical narrative, employ derogatory terms such as “Neftegna,” “Minilikawiyans,” “jawisa,” and “donkeys” to dehumanize and vilify the Amhara people. Such degrading language has become a weapon, used to justify the unspeakable atrocities being committed.
The shocking truth is that, despite the scale of these atrocities and the blatant misuse of historical narratives to fuel the violence, the international community has largely chosen to remain silent, stopping short of calling it what it is: genocide. This hesitation threatens to embolden the perpetrators and erodes the hope of justice for the victims.
The world has a painful history of reluctance when it comes to intervening in genocides. Rwanda and Bosnia are stark reminders of what happens when the international community fails to act decisively. The consequences are devastating, leading to the loss of countless lives.
As we unmask the horrors of the Amhara Genocide, we are left with an unsettling question: How can a genocidal government serve as the prosecutor, the judge, and the legal instrument of its own persecution? The world must not allow this haunting paradox to continue. Immediate action is not only a moral imperative but also a duty to humanity.
It’s time for the world to shatter the silence enveloping the Amhara Genocide. We must confront the stark and irrefutable truth: what’s happening in Ethiopia is indeed genocide. This term carries a moral imperative, a call to action that cannot be ignored. It reminds us of the promise of “never again,” a vow to prevent such horrors from recurring.
To address the Amhara Genocide comprehensively, we propose the establishment of a transitional government in Ethiopia. This body should comprise individuals unwavering in their commitment to justice, reconciliation, and the protection of human rights. Importantly, political parties suspected of involvement in the genocide, or found guilty, must be banned from all political activities and brought to justice. This ensures that the guilty face accountability, while the innocent can eventually resume political activities once cleared.
The Amhara Genocide serves as a somber reminder of our collective responsibility to protect innocent lives and prevent the recurrence of such horrors. Condemnation alone won’t suffice; immediate and decisive action is imperative.
The Genocide Convention: A Moral Imperative
The Genocide Convention, adopted by the United Nations in 1948, outlines the international community’s obligation to prevent and punish acts of genocide. It defines genocide as “acts committed with intent to destroy, in whole or in part, a national, ethnical, racial, or religious group.” The Amhara Genocide unequivocally falls within this definition.
The international community’s silence or reluctance to label it as such is a disheartening deviation from the principles enshrined in the Genocide Convention. The moral imperative of the convention is clear: the world must act decisively to prevent the ongoing atrocities against the Amhara people.
Transitional justice, as outlined by the United Nations, seeks to address the legacies of massive human rights abuses. In the case of the Amhara Genocide, it becomes not just a necessity but a lifeline for healing a deeply wounded nation.
In considering the path forward for Ethiopia, it becomes abundantly clear that the current government, implicated in the perpetration of the Amhara Genocide, cannot be entrusted with the responsibility of ending this humanitarian crisis, bringing accountability to the guilty parties, and fostering reconciliation and peace. The very actors who bear responsibility for these heinous acts cannot credibly lead a process of transitional justice. Their continued presence in power poses an imminent threat to the victims, who remain in grave danger. The risk of further violence, silencing of witnesses, and targeted killings looms large as long as those responsible for the genocide retain control. The concept of “quasi-compliance” comes into play, where there may be a semblance of cooperation with international efforts, but the underlying structures of power and impunity remain intact, rendering any transitional justice process ineffective and potentially even more harmful to the victims. A truly impartial and comprehensive transitional government, as well as international oversight, is imperative to ensure that justice prevails and a lasting peace can be achieved in Ethiopia and the wider region.
A comprehensive transitional government, composed of impartial figures committed to justice and reconciliation, can pave the way for this much-needed healing. It must prioritize:
Truth: Before accountability can be achieved, the full scope of the atrocities and the historical context that led to them must be unveiled. A comprehensive truth-seeking process is vital for acknowledging the suffering of the victims and understanding the factors that fueled the Amhara Genocide.
Accountability: Perpetrators, regardless of their affiliation, must be brought to justice. A clear message must be sent that impunity will not be tolerated.
Restitution: Victims of the Amhara Genocide deserve restitution for their suffering. This includes not only material compensation but also support for psychological and emotional recovery.
Reconciliation: Rebuilding trust between communities, many of which have been torn apart by this violence, is paramount. Initiatives that foster understanding and cooperation must be central to the transitional government’s agenda.
Publicly acknowledge the Amhara Genocide as genocide, underscoring the need for immediate intervention.
Extend support for the formation of a comprehensive transitional government in Ethiopia, led by impartial figures dedicated to justice and reconciliation.
Impose a ban on all political parties connected to the genocide until they are cleared of wrongdoing.
Provide urgent humanitarian aid to the victims of the Amhara Genocide, addressing their immediate needs.
Forge collaborations with international partners and organizations to ensure justice, restitution, and reconciliation are achieved effectively and enduringly.
Ethiopia, like the phoenix, must rise from the ashes of this dark chapter in its history. By collectively committing to justice, reconciliation, and the safeguarding of human rights, we can hope for a future where unity and peace reign supreme. It’s time for the world to heed the lessons of history and prevent another tragic chapter from being written.
By Br. Charbel Rizk (Syriac Orthodox Patriarchate of Antioch and All the East)
What is the purpose of this life, this monastic life, that we are living? As monks and nuns, we do many things. Sometimes too many things. Often we find ourselves compelled to do them. When we came to Sweden from Syria to establish our monastic life here, we had to do many things. And we are still doing many things. And I think that we will continue to have to do many things. People come to us. We cannot tell them to go away. In fact we believe that Christ sends them to us. But why? Why to us? They come with heavy hearts, wounded hearts. They come with difficulties. We listen. They speak. Then they become quite and expect answers. Unfortunately for us some expect direct answers that might solve their difficulties, heal their wounded hearts, relive their heavy hearts. At the same time we wish they could see our own difficulties, our own wounded hearts, our own heavy hearts. And perhaps they do. The world is suffering. All of us are suffering for various reasons. This is an existential reality that cannot be denied. Realizing this insight and accepting it, not escaping it, is what gives meaning to our monastic life.
We are simply members of a suffering humanity, not of an evil one. Suffering is painful. Suffering can make us blind. A blind man in pain will most likely harm others. Willingly, yes, but his will is infected. He is responsible, but also afflicted. No one is evil, but everyone is suffering. This is our condition. What can we do about it? We pray, or to be more precise, we live prayerfully like Christ. This is the purpose of our monastic life, to live prayerfully like Christ. On the Cross, suffering immensely, he said prayerfully, “Father, forgive them, for they do not know what they are doing.” (Lk. 23:34) Truly, blinded by our pain, we lose our discernment. Thus we do not know what we do. In his suffering, Christ did not lose his discernment. Why? Because he is the perfect man. He is the true man. And he is the beginning of the renewal of humanity. He is our healing.
“Those conflicts and disputes among you, where do they come from?” asks James in his letter. And he goes on explain, “Do they not come from your cravings that are at war within you? You want something and do not have it, so you commit murder. And you covetsomething and cannot obtain it, so you engage in disputes and conflicts.” (Jas. 4:1–2)
Disputes and conflicts, and all kinds of harm, come from our passions, from our wounded hearts. We were not created like this. Nor were we created to be like this. But we became like this. This is the situation of our fallen humanity. This is the situation of each one of us. We can certainly spend all of our time, and even all of our life, on figuring out whom to blame for our wounds. If we chose to spend some time on doing this, we will, if honest enough, realize not only that we have been harmed by others, but also that we have harmed others. So, whom are we to blame for the wounds of humanity? Humanity, that is, us. Not him, not her, not them, but us. We are to blame. It is just that we are to blame, each one of us.
However, on the Cross, Christ blamed no one. While in pain, he forgave all. Throughout his life, he poured out grace on humanity. In his suffering, we are indeed healed. He blamed no one. He healed everyone. This he did in his suffering.
We have chosen to live a life of prayer, constant prayer, yes, a persistent prayerful life. What does this mean? It means to follow Christ with no compromises. “Let the dead bury their own dead, but as for you, go and proclaim the kingdom of God.” (Lk. 9:60) It means to forgive while being crucified. It means to blame ourselves, and not anyone else, for our wounds. In ourselves, everyone else is present. In us, we carry all. We are humanity. When we blame ourselves, we blame humanity. And we should blame it so as to realize that it needs healing. Similarly, when we heal ourselves, we bring healing into humanity. In the process of healing our own wounds, we are in the process of healing the wounds of humanity. This is our ascetic struggle.
Since the beginning, healing one’s wounds has been the purpose of monastic life. This is a noble cause, not to be taken lightly. It is indeed difficult. Almost impossible. Certainly so without the salvific life of Christ. He has restored humanity, re‑created it, and given it his purifying commandments, by means of which we in our pain find healing. The heart that is unable to love will be healed by his commandment to love. And to love while not wanting to love is the greatest of all struggles. To place others before oneself while not wanting to do so is similarly the greatest of all struggles. In a word, to keep his commandments is the greatest of all struggles, and if we succeed in this struggle, we not only heal our wounds, but also bring healing to humanity.
The people who come to us with wounded hearts remind us of the purpose of our monastic life. We listen with our hearts. We carry their difficulties in a hidden way in our own wounded hearts. Thus their wounds and ours become united in one heart, in one wounded heart, in the wounded heart of humanity. And in the process of healing our own wounds, theirs are also healed in a mystical way. This is our firm belief which gives great purpose to our silent life.
Hearts troubled by their own passions become easily judgmental when listening to the difficulties of others, especially when their difficulties appear to be the result of their own faults. Wounds are, however, healed not by judges but by physicians. If we, therefore, want to participate in the healing of humanity, we should act not as judges but as physicians. Upon listening carefully to patients describe their pains, wise physicians prescribe treats that they by experience know work. As monks and nuns, following Christ, we hopefully listen carefully to the wounded humanity, identify with it, suffer with it and heal with it. We need to be wakeful and honest so as not to slip and fall. If we do, we should immediately rise with repented hearts and take this as a reminder that we too are wounded humans like all other humans, struggling in the difficult path of healing. Never should we try to explain away our slipping and falling.
Unfortunately, in the history of the Church, there has been not only too much slipping and falling, but also too much trying to explain it away. We have divided the body of Christ. And instead of rising with repented hearts when slipping and falling, we have turn the entire world upside down, making it appear that all other Christians are slipping and falling, while we are the only ones standing perfectly and firmly upright. Is anyone really convinced by the statement that a certain church is completely innocent while the other churches are completely guilty? All of us are guilty in one or another way. Yet only those of us who heal their wounds are capable to see their guilt, confess it and repair the harm that each one of us have caused to the Church.
Ecumenism is in great need of our monastic life. However, wounded hearts can hardly unite the divided Church. In the process of healing our wounds, we will be able to help restore the divided Church.
Certainly, the questions and issues pertaining to the ecumenical relations and dialogues between our churches are many. As a Syriac‑Orthodox, reflecting on all of this, I find myself somewhat overwhelmed with mixed feelings and at times even with frustration and disappointment. I ask myself, what exactly are the conditions that need to be meet for unity? Have these been discussed and clarified? Have the churches different conditions? As a Syriac‑Orthodox, I know that the Christological question is of foremost importance. The Syriac‑Orthodox Church, like the other so‑called oriental churches, reject the Council of Chalcedon, which is regarded as the fourth ecumenical council among other churches, including the Roman-Catholic, the Anglican and the Lutheran. For many centuries, that is, since the fifth century until the past century, Syriac‑Orthodox Christians were viewed as holding a heterodox Christology, that is, somehow denying the perfect humanity of Christ. In fact, this has never been the case. The Syriac‑Orthodox Church, although rejecting the Council of Chalcedon, has always held that Christ, being one subject or individual, is perfect in his humanity and perfect in his divinity. The Syriac‑Orthodox Church’s rejection of the Council of Chalcedon has to do with how it historically understood the Council’s Christological formulation that Christ has or is in two natures. In a word, the Syriac‑Orthodox Church, historically speaking, understood the Chalcedonian Christological formulation to mean that Christ is two subjects or individuals. However, thanks to the ecumenical relations and dialogues of the past century, it has become clear enough that neither the Syriac‑Orthodox Church nor the Chalcedonian churches holds a heterodox Christology. Although our churches have their own particular ways of speaking about the mystery of the Incarnation, a common Christological understanding is perceived and acknowledged.
Now, if there is a common understanding in regard to Christology — and what could possibly be more important that Christ?! — then I ask myself, how far are we from unity of faith? And do we need more then unity of faith in order to share the Lord’s Eucharist which is the ultimate sign of unity in Christ? Or are we expecting other things from each other? What are we expecting for unity? Maybe, the main obstacle for unity is our own divided hearts?
When we were asked to participate in this gathering, and when we learnt that the aim of the gathering is to pray together for unity, we felt very blessed, as we realized that this is a perfect expression of our monastic life. Just as humanity needs healing, so too the Church needs healing. And just as our own healing brings healing into humanity, so too our own healing brings healing into the Church. We also felt very blessed when we were asked to welcome you in our newly established community here in Sweden. This community is, as it were, a 3-year‑old child, newly born into the world and the Church for the healing of both. To have you here, in this initial state, is a great blessing. Your prayers here will fortify this consecrated place, this place of prayer, this place of healing.
Being together here, during these days, is indeed a blessing for us, but at the same time, this uncovers our shared wound. To see the Lord’s Eucharist prepared and celebrated by each tradition but not shared by all of us uncovers our shared wound. How do we feel when we prepare and celebrate the Lord’s Eucharist in the presence of brothers and sisters whom we, or at least some of us, cannot invite to share? Do we not hear Paul’s words echoing and burning in the conscience of our wounded hearts?
I am speaking the truth in Christ — I am not lying; my conscience confirms it by the Holy Spirit —I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my own brothers and sisters, my own flesh and blood. (Rom. 9:1–3)
If we do, let us keep praying. Let us hold on to our monastic life. Let us know that we are sharing a wounded heart. And let us hope that in the process of healing our wounds, we will be able to help restore the divided Church.
Note: Text presented to the participants of the 22nd gathering of the Conference of International Interconfessional Religious took place this year in Sweden, September 2023.
The New York City Police Department has unveiled a new robot that will patrol the city’s subway stations. It’s called K5, and the first site it will guard is the Times Square station, reports Engadget.
The robot weighs 190 kg. and it has 4 cameras that shoot 360 video but no audio. K5 will patrol the night from midnight to 6am.
The first two weeks will be limited duty, during which time he will map and familiarize himself with the station, patrolling key areas. After that, it will begin to tour the platforms themselves, and the trials should last at least two months.
The robot is from the company Knightscope and is described as “funny, eye-catching, photogenic and respectful of people’s personal space”. The police and the company did not describe exactly what the robot’s activities will be, and whether an operator will monitor its cameras live or whether they will analyze the situation and issue a signal only when necessary.
Authorities say it will be able to record video to be reviewed in the event of an emergency or crime. There will be no facial recognition technology. The robot also has a button that citizens can press to be connected in real time to an operator to report or ask questions.
The robot is currently available for rent, costing $9 per hour of use. If the tests are successful, the police may purchase several. Earlier this year, the New York City Police Department bought two robot dogs to be used in emergency situations.
Photo Source: New York City’s K5 Police Robot / Knightscope / Business Wire
UN World Health Organization (WHO) teams in Goris, Armenia, are tirelessly working to assist not only the vast numbers of refugees fleeing the Karabakh region but also to provide urgent medical support to individuals grappling with severe burn injuries resulting from a massive fuel depot explosion that occurred last week amidst the exodus.
The 22nd gathering of the Conference of International Interconfessional Religious took place this year in Sweden between 31st August and 5th September. 43 monks and nuns from 8 different Church traditions were represented (Roman Catholic, Anglican, Methodist, Reformed, Lutheran, Coptic, Bulgarian Orthodox and Syrian Orthodox). What participants held in common was their monastic life and coming together to live it in the Swedish Lutheran Retreat Centre of Stjanholm and the newly founded monastery of Korsets Kloster at Alberga which is in the Syriac Orthodox tradition.
The CIR conference has always sought to find unity through the common monastic life, praying for unity and sharing the pain of disunity around the Eucharist. Each day the Eucharist was celebrated according to one of the traditions represented. The Syrian Orthodox parish of St Gabriel’s Norrkoping kindly hosting the participants on the Sunday. The Lutheran celebration took place in the cathedral church at Vadstena where the conference had a day’s visit. The Roman Catholic celebration of the Vigil of Sunday taking place at Korsets Kloster and the Anglican celebration in the chapel at Stjanholm.
The theme of the presentation for each of the speakers from the Orthodox, Roman Catholic, Anglican and Reformed traditions was “How can our treasure become our gift?”. After each paper was presented there was a chance for questions and then small group discussion in language groups. Many participants find it is here that there is deep exchange between those of different traditions and cultures. Friendships and exchanges have been fostered through this meeting over many years and one of the joys of this conference was the widening of participation with religious attending from Sweden as well as Latvia, Bulgaria and Hungary, countries not previously represented in recent years.
The 23rd Conference will be held in 2025 at the Anglican convent of Tymawr in Wales.
Photo by Ahmed akacha: https://www.pexels.com/photo/three-girls-in-floral-dresses-smiling-and-standing-near-white-tent-6729257/
Germany is the EU country where the largest number of unaccompanied children from Syria and Afghanistan seeking asylum
The number of refugees who have asked for protection status in European countries is growing. In June of this year alone, a new 83,385 people have officially applied for asylum. This represents a 25% increase from the previous month, when claims were 66,845.
A little under 5,800 people are those who applied for the second time/due to the refusal or expiration of a previous permit, which represents a 9% drop compared to June 2023.
The EU countries which received the highest number of asylum applications from unaccompanied minors in June 2023 were Germany (805), followed by Austria (570) and the Netherlands (445) and Bulgaria (400). The figure for Bulgaria has increased significantly compared to the previous month, when there were 285 children for Bulgaria. In February, the number was 100.hen there were 285 children. In February, their number was 100.
Nearly 3,000 applications for the protection of children who migrated alone have been submitted for the entire European Union, and the countries from which they most often come are Syria and Afghanistan.
In June 2023, 2,975 unaccompanied minors applied for asylum for the first time in the EU, mostly from Syria (980) and Afghanistan (910). This is according to Eurostat data.
As in previous months of the year, four countries remain favorites to host refugees. These are Germany (23,190), Spain (16,075), France (12,475) and Italy (10,730), which continue to receive the largest number of asylum seekers. Their number represents 75% of all migrants and asylum seekers in the European Union.
Syrian nationals make up the largest group of asylum seekers
Throughout the year, also in July, Syrians make up the largest part of the flow of migrating citizens. A total of 13,150 representatives of the people have asked for asylum within the EU. They are followed by Afghans (7,775), Venezuelans (6,925) and Colombians (6,165).
Since Russia’s military aggression against Ukraine, there has also been a significant increase in Ukrainians applying for asylum, but the number has been decreasing every month to 1,065 in June 2023. This is also because people fleeing Ukraine benefit from a temporary protection, explained by Eurostat. Again, their data reports more than 4.1 million citizens who fled Ukraine and received temporary protection status in EU countries. According to the data of the statistical agency, in Bulgaria their number is 162,980. And compared to the number of the population /per 100,000/, the highest number of total beneficiaries of temporary protection per thousand people at the end of July 2023 is observed in the Czech Republic (33.0), Poland (26.4), Estonia (25.9), Bulgaria (25.3) and Lithuania (25.0), while the corresponding figure at EU level is 9.2 per thousand people.
British Prime Minister Rishi Sunak is considering the introduction of measures to deprive the next generation of the opportunity to buy cigarettes, the Guardian reported.
Sunak is considering anti-smoking measures similar to laws announced last year by New Zealand, which include a ban on the sale of tobacco to anyone born after January 1, 2009, the publication cited by Reuters said.
“We want to encourage more people to quit smoking and meet our ambition to live smoke-free by 2030, which is why we have already taken steps to reduce the proportion of smokers,” a British government spokesman told Reuters.
Measures include free vaping kits, a voucher scheme to encourage pregnant women to quit smoking, and counseling and more, the spokesman said.
The policies discussed are part of a consumer-oriented new campaign by Sunak’s team ahead of next year’s election, the publication noted.
In May, Britain announced it would close a loophole that allowed retailers to hand out free samples of vape devices to children as part of a crackdown on e-cigarettes. Separately, councils in England and Wales called on the government in July to ban the sale of single-use wipes by 2024 on both environmental and health grounds.
Photo by cottonbro studio: https://www.pexels.com/photo/alcoholic-drinks-and-cigarettes-on-a-wooden-table-5921118/
A 2,000-year-old burial web site has been found by Israeli authorities.
The discover is named the “Tomb of Salome”, one of the midwives who attended the delivery of Jesus
The Israeli authorities have revealed “one of the most impressive burial caves” ever found on the territory of the nation, reported Agence France-Presse, quoted by BTA.
The discover dates again to about 2000 years in the past and is named the “Tomb of Salome”, one of the midwives who attended the delivery of Jesus, based on some colleges of Christianity.
The web site was found 40 years in the past by antiquities thieves within the forest of Lachish, positioned between Jerusalem and the Gaza Strip. This led to archaeological excavations, which revealed an enormous vestibule, testifying, based on archaeologists, to the significance of the burial cave.
The web site the place the bone containers have been discovered contains a number of rooms in addition to niches carved into the stone. According to the Israel Antiquities Authority, that is one of probably the most spectacular and intricately constructed caves found in Israel.
The cave was initially used for Jewish burial rituals and belonged to a rich Jewish household who devoted lots of effort to its preparation,” based on the supply.
The cave later grew to become a Christian chapel devoted to Salome, as evidenced by the crosses and inscriptions on the partitions referring to her.
“Salome is an enigmatic figure,” the Israel Antiquities Authority mentioned. “According to Christian (Orthodox) custom, the midwife in Bethlehem couldn’t imagine that she was being requested to ship the child to a virgin, her hand withered and solely recovered when she cradled him.
The cult of Salome and use of the positioning continued into the ninth century, after the Muslim conquest, the Israel Antiquities Authority mentioned. “Some of the inscriptions are in Arabic, while Christian believers continue to pray at the site.”
Excavations of the 350-square-meter vestibule uncovered store stalls that archaeologists imagine offered clay lamps.
“We found hundreds of whole and broken lamps dating from the eighth or ninth century,” mentioned excavation leaders Nir Shimshon-Paran and Zvi Fuhrer. “The lamps were probably used to illuminate the cave or in religious ceremonies in the way that candles are distributed in tombs and churches today,” they added.
