Monday, November 25, 2013

WHAT INSIGHT SHOULD WE EXPECT FROM UNIVERSITY PROFESSORS LECTURES/DEBATES.

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WHAT INSIGHT SHOULD WE EXPECT FROM UNIVERSITY PROFESSORS LECTURES/DEBATES.
The pattern followed in recent years by all our newly created political organizations, undoubtedly as a way of seeking legitimacy in the sight of the public is to recourse to university professors from Guadeloupe, Martinique and even Paris to explain to the public in form of lectures or debates the policies of France affecting St-Martin, in particular related to the option called article 74.

Individualism versus a structured political organization grounded on a continued constant ideology

Obviously, to be elevated to the rank of being flanked by university professors seems to be mission accomplished in a strategy to authenticate personal political standard and to assure the boosting of popularity rating in view of up coming elections. 

These lectures/debates are far beyond the intellectual assimilation of the common St-Martiner so it is like saying to the people: “If you don't understand politics it is your fault, your inaptitude to rise to the level of politics science, you can only blame yourself for your bewilderment and no one else”    

Once this mission accomplished we find not a structured political organization united upon a common ideology but most regretfully, individuals in a group, each concerned only in painting his or her self into a bright but very misleading personality.

We find individuals with the feeling of being discharged, thanks to this university professors supporting strategy, of the obligation to acquire the necessary qualification and pragmatism to master the legal and political science needed to be capable of handling the problems inherent in the function of elective political leadership more crucially demanding in a political context as St-Martin yet within the claws of colonialism.

We find individuals in a group with the only personal concern of rising to the honorable position of president, vice-president of St-Martin as a COM or of rising to the national honorable status of senator, or deputy, or Social and Economic counsellor sitting in Paris.

In our thirst for effective leadership, we may be falsely seduced by theses individuals spirited performance but this only at the price of suppressing deep down within us our instinct that is instilling  us with a sense emptiness in our eager for a true vision at a satisfactory measure to the true realities affecting our entire little island,

The rise to political maturity is in the continuation down generations of a constant worthy ideology


Another reason one may accuse this new generation of politicians for seeking their political legitimacy in the only recourse to university professors to the exclusion of worthy elder natives politicians, is to guarantee the favors of metropolitan State's representatives, prefets, proving that they are free from any common political ideology with previous politicians filed persona non grata because of their frank opposition to the metropolitan State's government policies applied in St-Martin.

I'm talking of the now deceased Dr. Hubert Petit ousted out of leadership in the first half of the 1970's in retaliation of daring boldness to challenge the French minister of the Overseas, Pierre Messmer plan to promote the creation of the necessary infrastructure to accommodate the implantation of a new population in the Overseas territories including St-Martin.

I'm talking of the now deceased Claude Wathey, never personally being one of his fans in matters of his domestics policies, nevertheless I must admit that at the very beginning of the era of talks on constitutional reform of St-Maarten, his position was simple, was clear, was noble, "Two options: Full independence or nothing"

Certainly in retaliation, he was to find himself quickly after  isolated as persona non grata and ended up in public disgrace this after over 40 years of popular reign not limited in the public opinion of the dutch side but covering entire Island public opinion.

His political parti successors betrayed his position and have chosen the road to the most ambiguous non-precedent status within the Netherlands kingdom. In the lights of reality of facts St-Maarten and Curacao are enjoying far less autonomy than when under the status of the former N.A. and even less autonomy than Saba and Statia now under the status of provinces of Holland.

The reason is that if the status of "Province" is constitutionally defined and an integral part of the constitution of the Netherlands when on the contrary St-Maarten and Curacao have chosen to overlook the fundamental principle of having their called  status "Country within the kingdom" constitutionally defined and integrated into the constitution of the Kingdom. As a result of this failure, reality of facts has proven them to be placed under the systematic arbitrary rulings of Holland Executive Power.


I'm talking of militants like myself who in the second haft of the 1970's at the sacrifice of my personal professional career as 'Expert Comptable” had dared to challenge the educational system enforced in St-Martin by creating at my sole expense the first private vocational school in St-Martin preparing the youth to sit to State's organized exams and to get involved in the electoral process with for ideology the preparation of St-Martin's natives in particular to constitute a counter-force to the negative effects that was to undoubtedly result from the implementation of the Pierre Messmer plan.

As today as a result, reduced to a native's minority of less than 20% of our homeland total population, my awareness to this new generation of politicians seeking leadership by all means in the electoral process of the island is that growth to political maturity is only guaranteed through a precise ideology continued down through generations.

Breaking away from the worthy ideology of predecessors is but a suicidal attitude.

No non-native university professor better than an experienced elder-native will open-heartedly deliver to you the accurate and pragmatic advice needed to run St-Martin in the right direction.

Time has practically expired to see the rise of a native political parti grounded upon a common patriotic ideology capable of creating a sense of connection and the necessary unity between St-Martiners.

Time for the elaboration of a structured organization composed essentially of trusted natives united upon a patriotic ideology beyond immediate circumstances or events, has expired,

St-Martin from a population around 7000 inhabitants in 1972, natives in a large majority has grown today to a population over the 40 000 inhabitants of which the natives represent less than 20%. It is the only Island in the Caribbean this has happen to.

Yet this very month november 15th, 2013 we behold the Préfet Philippe Chopin holding grand naturalization ceremony with international media coverage for over 20 foreigners and welcoming speech claiming “France is a welcoming country, beautiful and noble, a land of hope, strong on the values of liberty, equalityand fraternity. I wish you a good life in our country”

Unfortunately in spite of our minority condition in our homeland, up to this day we have proving as natives our incapacity to rise the politics of our homeland beyond immediate personal electoral ambitions and this exactly at a period of our history when our little island is suffering the detrimental effects of the metropolitan government plan set in place since 1971 to implant a new population in our little Island and needs trust worthy and qualified men and women to lead the minority group we are reduced too, through this survival tragedy.

Our failure to have a country-level vision built upon a continued constant patriotic ideology within an accurately structured organization has systematically opened a free high way to the metropolitan government who on the contrary have an ideology, a that it has demonstrated with persistency during the years not missing one occasion to humiliate the natives of the land.

In political science, the implementation of the policy decided in 1971 consisting in the implantation of a new population in our Island, is termed: Genocide by substitution.

Today as natives reduced to less than 20% of the total population, let us make no mistake in our electoral ambitions, It is nothing we can do to reestablish a healthy demographic equilibrium and have control over the political orientation of our once belonged homeland.

St-Martin is the only Island in the entire Caribbean with a native population reduce to less than 20% and this in a period of 4 decades.

Why all the lectures/debates or advices received from university professors apparently had not contributed to elevate our politicians and elected leaders to better insight in the deal with Paris for this called COM status?

Should we assess the enormity of our set back in matters of political status, in matters of colonial link with France and the E.U., in matters of economic development, in matters of fiscal justice, in matters of human resource, in matters of jobs and entrepreneurial achievements, social benefits, in matters of living standard, even after five years of administration as a territorial Collectivity within the French Republic and as a RUP within the E. U., the honest attitude should be to question our attitude and actions.

We have seen the Municipality contracting the most famous of Paris university professors in search for guidance in the process of St-Martin statutory transformation from a Commune of Guadeloupe to a Territorial Collectivity within the French Republic,

We have seen political parties, elected leaders, Senator, Deputy... inviting university professors from Guadeloupe and Martinique to give lectures to the public on the called “ article 74” or on the called “Loi organique”, or on the statutory options (RUP or PTOM) within the E.U. Etc....

In spite of all the lectures/debates and advices received, the people are today left to suffer the complaints of these same politicians and elected leaders, advocators in favour of this statutary reform with as option the called "article 74" as they are all today deceived in their expectations as confronted with the reality of where the called “article 74” and the called “Loi Organique” have taken St-Martin and the people today.

Remember the last of my interview on Billy Di "Talking Point" program over “Radio St-Martin”. My answer to a caller claiming that the “article 74” option was about nation building was that if we want to talk about nation building we ought to demand a politic reform (réforme politique) because article 74 of the French constitution exclusively referring to a question of administrative reshuffle.

The following day I was blast over the same Billy Di program by Louis Mussington in terms of being arrogant and against progress. He and his parti had organized multiple university professors lectures/debates here in St-Martin to convinced the public on the windfall this  “article 74” option represents for St-Martin.

From that day that turned out to be my last aired interview, all the parties involved in the negotiation process of this “Article 74” and “loi Organique” strengthen by their university professors, some from Guadeloupe/Martinique others from Paris started to advocate the statutory change in terms of “Political and administrative reform”

Don't get me wrong! The question here is not to throw any doubt over the competence or authenticity of university professors in the science they profess, but rather to set awareness on the nature of the insight we should expect from university professors or what enlighten we should never expect them to deliver on.

It is a well known fact by all experienced politicians that as a rule whether out of a tradition or out of professional ethics, university professors in general within their mission as lecturers, debaters, advisors, would never demonstrate open controversy against the State's government policies but rather will always give proof of ingenuity in finding within their university scientific theories grounds to interpret and even justify governmental policies and decisions.

This attitude may be different when they perform as simple citizens within their affiliated political movement or parti but never when they are contracted to perform under their professional title out of their intimate context, before a general public.

Politicians aware of this fact, and want to be sincere in their political mission, know what level of cohesion they can count upon and where to draw the line between receiving a critique analysis of governmental policies, needed to exercise pragmatic politics and theories of political science displayed by university professors. 

Others whose only aim is to gain legitimacy in the sight of the public by all means, simply see and use the company and theories of university professors as a convenient boost to their misleading rhetorics.

Again I repeat, from a scientific point of view we can benefit from university professors lectures, debates, advice,.... but we must have the capacity to sort out the information received, of course when our serious objective is simply seeking the necessary scientific contribution in our endeavor to produce in terms of our own common ideology an accurate critique analysis of the State's government policies enforced upon us.

University professors may deliver to us an eloquent painting of the general map of the State's government policies, laws or decisions but they will never deliver to us the precise road map defining the true reality origin from where come our problems or guidance leading to pragmatic solutions, because this will call for a controversial interference in the State's government policy that, as a rule, they forbid themselves.

We must have the capacity to elaborate our own precise road map in a spirit of patriotic continuity down generations and also have the ability to establish cohesion between the informations received from university professors and our pragmatic knowledge of the human condition, the constitutional, the political, the social and economic, realities affecting our daily life and to wisely translate the all into pragmatic ideological orientations.

Evidently this is impossible if politics for us is to only focus on the political personality of this individual and that individual instead of putting all our potentials upon a continued constant political ideology for our Island.

The public unaware, attend these lectures/debates with the hope to receive practical answers to practical questions related to the daily realities they are confronted to in St-Martin, but unfortunately the answers received are formulated on a scientific level, at times very ambiguous, that only place them in a state of more bewilderment at the end.

Article 74 of the French constitution is no more than the splashdown in the French Overseas of a six for a nine

As example, no university professor would have ever revealed to our public that the called “article 74” that was advocated as an exceptional opportunity for St-Martin to accede to autonomy generating a windfall of benefits, constituted in the terms of its stipulated proceedings, a constitutional closed door preventing French Overseas Territories, Departments/Regions, COM... to accede to any form of constitutional reform but simply allowing administrative reshuffle at the level of the executive power in Paris and this within the only context of articles 73 and 74.

An organic law by nature has no constitutional value and in its role can only compete with "décrets d'application" of certain ordinary Parliamentary laws

In article 72-4 of the constitution we read that any change of regime leading to or from article 73 or 74 is decide by an organic law (Ce changement de régime est décidé par une loi organique)
In article 74 of the constitution we read that the status of Overseas Collectivities opting for this article will be defined by an organic law (
Ce statut est défini par une loi organique....)

Here is where we learnt what Moliere meant when he lamented: “ Et par un six de cœur, je me suis vu capot”.

By its nature, organic laws represent to constitutional laws what “décrets d'application” represent for certain ordinary parliamentary laws. 

The logic question here is: Is the organic law regulating the St-Martin - St-Barthelemy COM is the one stipulated in article 72-4 deciding on the change of “régime” or the one of article 74 defining the “statut”?

 Whatsoever may be the answer, to be handed down an organic law completed by a "Décret d'application” is to my knowledge without precedent in France's legislative history

An organic law by its nature cannot constitutionally create therefore define a public authority if defining the status means defining the legal or constitutional establishment of the public authority within the constitution of the Republic. Only a constitutional law has that power

On the other hand, no one knowledgeable in matters of constitutional proceedings would mix up the terms “Régime” and “Statut” and therefore confound articles 72-4 and 74 of the constitution in their application in changing St-Martin - St-Barthelemy from Communes of Guadeloupe to Territorial Collectivities.

 A literal interpretation should have required the voting of two organic laws: One deciding of the changing of the regime and another defining the status, but such an enormity would have uncovered the hidden deceitfulness of this article 74 and bring to light the truncated nature of this statutory change.

The serious infringe to constitutional fundamental principle here in that an organic law (Loi Organique) does not have the nature of a constitutional law, can never substitute a constitutional law in short has no constitutional value therefore is but a legal tool in the hands of the only Paris Executive Power.

Only a constitutional law can modify the constitution and create new public authorities.

Therefore the State's government though article 74 has closed the front door to true constitutional reform only leaving opened a domestic back-door allowing administrative reshuffles within the frame of articles 73 and 74 of the constitution. Reshuffles exclusively in matters of organization and functioning modalities.

Placing under organic laws the proceedings of all inter-changes from or to articles 73 and 74 of the French constitution has implicitly sealed off all possibility for the Overseas Territories to accede to a real and true constitutional.


Contrary to stipulations of article 74, if a change of “régime” means a change in the organization and functioning modalities and defining of the status means defining the legal and constitutional form of existence of the new public authority then the former call fall under an organic law but the latter legally can only be proceeded through a constitutional law (Loi constitutionnelle).

By definition a constitutional law decides on the creation, organization and functioning principles of public authorities and is complete by an organic law fixing in details the organization and functioning modalities.

The former is integrated into the texts that constitute the constitution of the Republic, the latter as an organic law by its nature has no constitutional value therefore can never be integrated into the constitution.

It is fair to say that the present status of St-Martin and St-Barthelemy has no constitutional value and therefore in its legal form can only compete with the famous ordinary law called “Loi d'orientation” initiated in the year 2000 in the benefit of Guadeloupe, Martinique and French guyana.

As a consequence, considering the actual state of the French constitution, St-Martin and St-Barthelemy  have no constitutional existence within the French constitution if not yet counted as communes of Guadeloupe.

Today all the fervent advocators of St-Martin option for article 74 of the constitution voice sadly their state of frustration claiming that :”We were not given the real article 74”

The truth is that they are lost constitutionally-wise in their such for landmarks distinguishing the fundamental statutory principles from the organization and functioning modalities, both handed down in a melting pot under the strict and arrogant supervision of the state's representative to the COM, the préfet.

The now sitting minister of the Overseas DOM-TOM on his recent visit to St-Martin had accused the failings of the said “Loi organique” to be the cause of St-Martin COM crisis and promised to work on an amendment of the law

A truncated amendment doomed to failure

Seemingly the executive body of the COM is working exclusively on there side on amendments proposals and the other political parties are working each separately on their own proposals.

But none is asking the fundamental questions: is the crisis a result of the application of article 74? or of the “loi Organique”? Or of the “décret d'application” or of the “Loi des finances” related to the compensation of the transfer of competence cost? Or of all of these together as a whole?

The answers to these questions are the condition sine qua non to avoid fallen a second time into a demagogic enterprise domed to failure.

As long as the legal status of the Territorial Collectivities of St-Martin and St-Barthelemy is not integrated, in form of a rightful constitutional text, into the constitution of the French Republic, these two Territorial Collectivities remain at the arbitrary mercy of Paris Executive Power and the arrogant attitude of its delegated representatives, the préfets.

In our actual state as a COM within the French Republic, we can only compete with the constitution of December 13th, 1799 stipulating that the regime of the colonies are determined by special laws or the law of April 24th, 1833 called "La charte coloniale" granting a semblance of local autonomy under the supervision of the king and his representatives in the colonies.

Tuesday, November 12, 2013

DID THE PREFET HAD THE RIGHTS TO IMPOSE HIS TIME TABLE ON THE "10 000 man MARCH"?

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The president of the Grass-Root movement, in an interview by Jeantou over MSR TV declared that one of his differences with the organizers of the called “10 000 man march” was the fact that the Prefet rejected the time table decided by the organizers of the march and imposed his own time table.

Rey, president of the grass-root movement claimed that from his point of view that behavior of the prefet was unacceptable.

The question that I'm sure is hunting many is to know if president Rey has a point? Is he right? Is he wrong? Is he an outlaw?

Because it will be sending the wrong message if proving that the very manifestation in protest of injustice to be itself a victim of injustice and this with the complicity of its very organizers

In search for answers let us analyze the law regulating manifestations involving occupation of public property or public highway:


First point: It is important to make the difference between an association deciding to organize a manifestation involving the temporary occupation of public property or public road from a manifestation of protest on public highway.

The former that is not a manifestation of opinion, is requested by the law to demand an authorization from the competent authority: Prefecture, Sous-Prefecture, Mairie or COM.

The latter on the contrary, manifestation in protest, manifestation of opinion, comes under the “LA DECLARATION DES DROITS DE L'HOMME ET DU CITOYEN (1789).
The rights to protest (Manifestation revendicative) on public highway is a fundamental rights of all democratic countries and is also guaranteed by the French Constitution.

IN FRANCE THE RIGHTS TO PROTEST ON PUBLIC PROPERTY OR ON HIGHWAY FALLS UNDER THE LIBERAL SYSTEM:

Manifestations in protest in france are not subject to any prior authorization, all the law demand is a “DECLARATION” 3 days by the latest and 15 days of most before the date predicted for the manifestation.
The authority receiving the declaration is under the obligation to deliver immediately a receipt. This is all that is needed to proceed with the manifestation.

By law it is imperative to state in the declaration the aim of the manifestation in protest.

The competent authority informed has no power to forbid the manifestation unless it is for serious and precise threats to public order.

Any decision to forbid the manifestation in protest must be subject to an official decree and notified to every organizing member signatory of the declaration. And can be appealed before the court of justice.

Note that the organization of manifestation on public highway in conformity to local traditions are not subject to prior declaration.

By law the organizers that neglect to make the legal declaration or found guilty of false declaration are liable to condemnation, meanly a penalty to the maximum of 7 500,00 Euros.

But in reality of facts this law obliging prior declaration can be said to be only respected in Paris, in all the provinces of France, to very rare exceptions, manifestations in protest are carried out in complete disregard of the legal norms and no one pays any attention to this fact.

In all the provinces of France, the people simply exercise their freedom to manifestation on public property or public highway in complete disregard of the law demanding prior declaration.

Laws can be one thing and the reality of facts can be a far different thing and this often in the complete indifference of the competent authorities

BUT NO ONE SHOULD IGNORE THAT IN THE SPITE OF THE REALITY OF FACTS THAT THE LAW STILL EXIST 

THE ANSWER TO THE QUESTION: WAS REY THE PRESIDENT OF GRASS-ROOT RIGHT OR WRONG?

HE IS RIGHT: The power of the competent authority, Prefet, Sousprefet, President of COM.... to forbid or intervene in the organization of a manifestation in protest is strictly limited to the case of serious and precise threat to public order and can never be grounded on a question of timeliness.

It's a question of principle! When we demand JUSTICE we must be capable of recognizing INJUSTICE!



Wednesday, October 9, 2013

100 EUROS IN CASH FOR AN AVIS DE NON-IMPOSITION


THE IRONY OF BEING A COM

This week many residents on French St-Martin received a letter stating that the processing of their 2012 revenue declaration indicates a non-taxable situation

It further states: We are informing you that by the december 6th, 2012 deliberation CT 7.2-2012 of the COM of St-Martin your "Non-taxable advice" will be delivered to you at the "TRESORERIE DE SAINT-MARTIN" against payment in cash value of the sum of one hundred Euros (100,00 Euros) 

THE IRONY:
First note that the called: "Avis d'imposition" or "Avis de non-imposition" is an indispensable document when accomplishing certain formalities or to be liable to certain benefits.

This deliberation sentencing the the non-taxable residents of French St-Martin to the penalty of 100 Euros in cash value to obtain a 'Non-taxable advice" is taken on the same year that the French government in metropolitan France has put into effect a new procedure deciding primarily: the replacement of this said document " Taxable advice" or "Non-taxable advice" by a new document called: "AVIS D'IMPOT SUR LE REVENU" and secondly allowing all citizens liable for tax taxable or not taxable to obtain this document on INTERNET by simply downloading it.

See hereafter the two internet site informing how to process to be able to download free of charge this new document that replaces the former "Avis d'imposition" or "Avis de non-imposition"

http://vosdroits.service-public.fr/particuliers/R3120.xhtml
http://vosdroits.service-public.fr/particuliers/R33494.xhtml

This letter sentencing the "non-taxable" to a 100 Euros in cash penalty is signed by the "Tresorier de St-Martin": Basile Larive and the "Responsable du service Fiscal": Guy Pujol is headed: on the left: "Saint-Martin Caraibes Francaises", on the right the emblem of the French Republic: "Liberte - Egalite - Fraternite"
And on the bottom: MINISTERE DE L'ECONOMIE ET DES FINANCES

MY FIRST QUESTION: Does the "COM of St-Martin has the rights to send out to the population of St-Martin informative letters on deliberations of the "Conseil Territorial de la Collectivite de St-Martin" under the emblem of the French Republic and under the authority of the "Ministre de l'Economie et des Finances" when these local deliberations laws are discriminatory and taken in contradiction to the laws of the French Republic?

MY SECOND QUESTION: Why specify that this 100 Euros must be paid in cash value? What about the disable that may wish to pay on line or request by letter with a bank check?

MY THIRD QUESTION: What is the significance of the emblem of the Republic : "Liberte - Egalite - Fraternite" for we the citizens residing in French St-Martin?

MY FOURTH QUESTION: Can fiscal liberty granted to the COM of St-Martin allows the the later to institute laws that are discriminatory, retrograding laws compared to laws in force in metropolitan France, laws contrary to the fundamental principle on which fiscal Justice of the French Republic have been conceived?




Wednesday, September 25, 2013

THE FREEDOM TO COME AND GO

The freedom to come and go

The freedom to come and go is a component of individual freedom. It is inherent in the human person to move, park, stay part of its vital functions.
Able to move freely without constraints and without authorization of state power is a privilege of democratic societies.The free movement of persons is now a cornerstone of European integration. Its exercise must be reconciled with the need to preserve public order.
I) Sources of freedom to come and go
Sources of law were joined by international treaties and Community law.
A) Internal sources:
The sources of law are first constitutional, by its decision of 12 July 1979 the Constitutional Council recognized the freedom to come and go a constitutional value.
The freedom to come and go as a constitutional value, it means that this principle is part of the fundamental rights protected by the constitutional bloc.
This freedom relates to Article 4 of the Declaration of the Rights of Man and of the Citizen of 1789, which enshrines the principle of freedom.
Freedom of movement is guaranteed by Article 66 of the Constitution of 4 October 1958 the exclusive jurisdiction of the courts.
Legislative sources allow the realization of this principle, it is for the legislature to clarify the implementation of the freedom to come and go and to ensure reconciliation between the exercise of the constitutionally guaranteed freedom and safeguard other rights and constitutional principles such as the prevention of public order and the search for perpetrators. The laws involved in organizing the freedom to come and go must respect this constitutional imperative.
The task of the legislator is to intervene only when that freedom conflicts with another right, another freedom.
The legislative intervention can be helpful to promote the exercise of this freedom by requiring certain behaviors such as the requirement for public places to provide specific access facilities for people with disabilities.
Regulatory sources are normative acts issued by the executive, they were common in the past due to the lack of control of constitutionality and compatibility of legislation. Until 1958, the constitutionality of laws do not exist in France.
As a result, a law that violated the principle of freedom of movement could not be questioned. Today they are less important to the extent that they can only specify the legislation surrounding this freedom.
Regulatory acts are an extension of the legal prescriptions organizing the freedom to come and go.
B) International sources:
Freedom of movement is enshrined in several international instruments duly ratified by France.
The primary source for international agreements by which States undertake to respect through their regulatory freedom to come and go.
The second category of international sources for international texts regional and especially European texts.
Their peculiarity lies in their direct effect: the individual can rely directly before the national court as he would for a standard domestic law. Several texts can be cited as Article 5 of the Convention for the Protection of Human Rights and Fundamental Freedoms or Article 2 of the Protocol of 16 September 1963 which recognizes the freedom of movement and residence.
The European Union was also present in the consecration of the freedom to come and go. The principle of freedom of movement is the basis for the construction of the Common Market as it has been asked since the Treaty of Rome.
The Treaty of Rome of 25 March 1957 establishing the European Community recognized among the great freedoms, the free movement of persons and freedom of establishment, which represents the core of the freedom to come and go.
This same treaty recognized the right of every citizen of the Union to move and reside freely in the Member States.These provisions provide a framework for the protection of the freedom to come and go. The Schengen Agreements remove border controls within the community.
II) The manifestations of the freedom to come and go
A) The restriction on the freedom to come and go
Freedom includes a number of restrictions which justifications are sometimes legitimate and sometimes others are more questionable. For French citizens, freedom to come and go in the country may be subject to restrictions not strictly justified by the requirements of maintaining public order. Any measure of general police and absolute is considered illegal.
Meets these criteria, for example a measure adopted in the name of child protection, merely set curfews banning in certain areas and at certain times in the night traffic of minors (State Council Order interim, 27 July 2001).
Legal research or prevention of public order justify such restrictions on the freedom to come and go by the operations of identity verification.
It is, for example, restrictions on the freedom to come and go in case of lawful detention (imprisonment able to banishment; judicial review).
Also constitute a restriction on the freedom to come and go, the police measures taken for the prevention or suppression of disruption in public order. These measures of administrative police or police are characterized by the identity checks.
If such controls were admitted by the Constitutional Court, however, they were supervised in that the practice of identity checks and widespread discretionary was convicted.
For example, the law on the installation of video surveillance systems on public roads is confirmed. Although this type of means is authorized by the legislature, installation should not be based on a tacit approval of the administrative authority.
In the European context, the removal of border controls does not prevent Member States to apply to anyone entering the country to prove his identity and nationality under penalty of criminal sanction states.
The granting of the passport can be attached to a form of restriction on the freedom to come and go. The implementation of freedom of movement requires the issuance of a title that allows the movement outside the territory.
B) The restrictions on freedom of movement of foreign
The situation of foreigners is much more severe than the national. All states implement an immigration policy to control entry and exit of foreigners in their country. The power to grant or refuse a visa is a sovereign prerogative of the state.
The alien must prove that he has the livelihoods and shelter that has a ticket back. The visa allows you to stay in the country for a period of three months beyond it must hold a valid temporary residence card one year and renewable or a residence permit for a period of ten years and automatically renewable.
The conditions for obtaining these securities have tightened, the residence permit is subject to the republican integration abroad appreciated in the light of the knowledge of the French language and the principles that govern the republic. The administrative authority may refuse to grant it poses a threat to public order.
The degree of protection of foreigners varies according to their position on the French territory.
The stranger in a regular situation, once paid the necessary formalities for the entry and residence in the territory enjoy the same rights as the national will to move and reside freely.
As against the foreigner who is illegally in France or if it represents a particular threat to public order, freedom of movement is reduced to the right to leave the country. In this situation, leaving the country is a requirement for foreign failing compliance and if it is not part of the protected classes.
The output of the country should be free but it can be forced in three cases:
          the deportation established by the law of 10 July 1990 authorizing the prefect remove the consequences of the lack of regulation of the stay abroad.
          expulsion, which must be distinguished from deportation and is a measure taken by the Minister of the Interior when the presence on the territory poses a serious threat to public order. The legislature provided for cases where expulsion is prohibited, so it goes minor eighteen.
The expulsion has certain limitations and guarantees for the person that can be removed in an emergency and when is an urgent need for state security or public safety. The effects of the expulsion is not exhausted with the departure abroad. As long as the order has not been repealed, the individual affected by the measure can not access the national territory. 
          extradition is to put at the disposal of a foreign person prosecuted or sentenced in the state courts. Extradition shall be decided by decree after obtaining the assent of the investigating chamber. The implementation of the extradition process is under dual control.
The Court of Cassation can be entered to examine the legality of the opinion of the investigating chamber and the Council of State has jurisdiction to consider the legality of the extradition decree. It verifies compliance with the provisions of decree law and the European Convention on Human Rights. He canceled a decree of extradition infringed fundamental rights such as the risk of incurring the death penalty. 
III) The control of violations of freedom of movement
It is based on a division of powers between the judicial and the administrative court judge. If the judicial court is the guardian of individual liberties, the administrative judge is asked to rule on general measures restricting the free movement of individuals.
A) The division of powers between the judicial and the administrative court judge
The jurisdiction of the ordinary courts, however, has never been exclusive, different forms of attacks on freedom of movement have been brought before the administrative judge. The administrative judge has long integrated judicial review of violations of freedom of movement in the control of police action.
The judicial court is naturally seized during the commission of an offense or in the event of a serious violation of freedom of movement reached. The administrative judge shall have jurisdiction to rule on police regulations that are contrary to the principle of freedom to come and go such as bylaws.
B) The assessment of the achievement of freedom to come and go
That jurisdiction is vested in the judicial or administrative judge, they must perform a test of proportionality between the need to achieve and the severity of the threat to public order.
The proportionality test lies in reconciling the means employed, the measure and the objective.
The assessment of the legality of the deprivation of liberty depends on the circumstances. For example, one general and absolute measure may be justified in one case and in the other to be illegal.
The proportionality test is not the sole preserve of judges but was reinforced by conventional and legislation.
The degrees of control freedom violations vary depending on several parameters: the recipient of freedom (domestic or foreign), the nature of the injury (total or partial), preventive or repressive nature of the measure which gave rise in breach of the freedom.
The control exercised against foreign gives rise to only minimal control of the administrative judge.
The principle of private and family life came to reinforce the freedom to come and go through the right to stay. The judge verifies that the measure does not disproportionate to the rights guaranteed by the Convention and by implication the freedom to come and go achieved.
This freedom of movement not only has a thorough check, it is protected by including a number of procedural measures to bring its most efficient protection. It should be mentioned, for example, referred parole (Article L 521-2 of the Code of Administrative Justice) that captures the administrative court in emergency when the administration has a serious violation of a fundamental freedom.
The Council of State has granted the freedom to come and go this character in a decision of January 9, 2001 "freedom to come and go, which includes the right to move out of French territory ... is a fundamental freedom meaning of Article L 521-2 above. "

Thursday, June 6, 2013



 INVADED BY STRANGE SPECIES OF BIRDS

For the lack of thrush you eat blackbirds” adverbial translation: “Beggars can't be choosers”,

Are we natives of St-Martin "beggars" within the French Republic and therefore have no say on the becoming of the fauna, flora and marine life of our Homeland?
Today our Island and the people are suffering the backlashes from the invasion of many species of wild animals unknown on the Island up to the last 2 to 7 years, mainly:

-The invasion of a strange species of thrush (Grive)

- The invasion of Blackbirds (Merle), unknown to our Island up to the last two years, yet are published by those that have in hands our fauna as belonging to the wild life of our Island,

- the invasion of Iguanas unknown to the natives before the last seven years, at the same time the mongoose that was the most familiar wild animal on the Island seems to be disappearing.

At the same time we are seeing less and less of our non-migrant birds such as sugar-birds, yellow breast, doves, ground-doves.


For the last two to three years my garden and home are invaded by a species of bird called thrush. Contrary to the thrush known in my days growing up in St-Martin this new species is very fierce, very wicked, very noisy, very invasive and persevering, a character that has nothing in common with our old time species.

It is unknown the number of species of thrush actually existing on the Island, in recent years the thrush in St-Martin without distinction of species has been listed a protected species, while in guadeloupe only certain species are protected, if not mistaken the described species in St-Martin is hunted in Guadeloupe.

In Guadeloupe you may find two species distinguished mainly one from the other by the color of their legs, yellow legs for one, grey legs for the other and seemly a number of sub-species.

The yellow legged thrush is a protected species in Dominica, St-Lucia and Monserrat but not in Guadeloupe.
I have no knowledge about the species that have now invaded my home Garden/Orchard but before I use to be awaken in the morning by the gentle and agreeable cooing of the doves (Turtledoves) perched in trees surrounding my house

Today I'm awaken by the strident and continuous whistling of thrushes that can pursue all through the day.


The fruit trees surrounding my house were for years the “habitat of doves and ground-doves (Ortolan), where they will built their nest, lay, cover and hatch their eggs, at times using the same bird nest year after year. No more, today they are constantly attacked and driven away by this strange species of thrush. I can only see now and again a dove or a ground-dove from a distance.

This seemingly new species of thrush has invaded and decided to be the sole and exclusive host of the fruit trees surrounding my house, no other bird is allowed to trespass on its take over territory.

May a dove attempts to build his nest even upon a brace of the hang-over of my house roof! It immediately falls under the heavy peck of a thrush, the dove leaving the air covered with it feathers from the merciless pecks received from the thrush.

The dove having no other choice than to abandoned his nest, the thrush will take over the spot and start building his own in the same spot wit twigs and little roots. The brace in question being slanted, every piece of twig or root will fall to the ground as the thrush tries to form his nest.

I do not know whether it is a question of lack intelligence or of blind perseverance but every year we can keep a camp fire from the quantity of twigs and roots dropped before our door from the thrush attempting hopelessly to built his nest on the slanted brace of our house roof overhang yet never managing to form a nest.

On the other hand, what have dissuaded the doves from building their nest within the area occupied by these thrushes is the fact that when the dove's eggs hatches the thrush at times would just swallow the newly hatched baby-dove and at other times just pick out the eyes.

Finding a ripe fruit today in your orchard that is not already eating into by these thrushes is a question of luck today, and at times they even would not allow the fruit to ripe.

Contrary to the old time species of thrush known in St-martin, that was rather a very shy species, this species is fierce and will also invade the inside of our home.


In the entrance room of our home my wife usually kept a large wooden fruit dish with all variety of fruits from the home orchard as well as from the market, Today the only fruits that can be kept uncovered are oranges and grapefruits all other fruits including tomatoes and avocados must be either hidden in close cabinets or kept under special wire-net fruit containers.

There is no where inside the house to keep fruits uncovered, Kitchen or bedroom, thrushes will find them. And even when covered, they find a way under the cover to peck out the fruits.

The other wickedness with this species of thrush is that wherever they set inside the house, they let go their shit even in the very fruit dish they eat and shit at the same time.

Thrushes were not unknown to me as I grew up in St-Martin. Behind the home of my grand parents was a huge fig tree bearing little tiny berries that was a food of choice for thrushes and during the mango season I will often come in view of thrushes wherever there was a foliage of mangoes trees.

But never have I witnessed as today, thrushes invading the inside of homes, claiming the exclusivity of home's orchards, fighting and running away other categories of birds, ravaging other birds nest of their newly hatched baby birds etc... This is why I see this thrush as a new species recently introduced on the Island

The thrush was not a bird that was hunted in St-Martin, as a matter of fact most St-Martiners including myself did not know that the thrush was an edible bird until in the late fifties when an important population of Guadeloupe natives was introduced in St-Martin. They hunted the thrush so intensively that in a short time the thrush was practically not seen in St-Martin,

Born and grew up in St-Martin I only knew it existed a bird called “merle” (Blackbird) by getting up by heart French recitations.

Surprisingly In the last two years, I have noticed quite a few blackbirds around on the Island. What surprised me most is few days ago, going to pay my bill at EDF in the Spring/Concordia, was to behold on the little that remains as green grass pasture in the area where usually you will see in particular numerous ground-doves, there were only blackbirds feeding in the spot and place.

I'm not a specialist in species, so I cannot affirm whether this recently introduced blackbird is of the European species or the Caribbean species, but what I Know of Blackbirds is that in guadeloupe exist a species that does not feed only on insects and fruits but also eat bred and meat and this pushes them to attack other birds nests. They often crack open the eggs in process of hatching and devour the baby-birds.


The male is all black and the female dark grey, shaded in certain spots by a dark brown.

There exist also another species of blackbird called the little blackbird of St-Lucia, much resemblance to the Guadeloupe species but the black of the male is shaded by a purplish metallic blue.

This species originated from South America started to migrate up the Caribbean arc from 1899. In 1959 it was as close to us as on the Island of Antigua.

Is this the species that has migrate to our shore in the last two years? I cannot say



What is said of this species is that instead of building its own nest, the female when ready to lay, will prefer to lay its eggs in an other bird's nest, charging that chosen bird to cover its eggs, hatch and raise its little ones as adoptive parents.

What is unfortunate is that the female of this species before laying its eggs, will often empt the chosen nest of its eggs and even baby-birds.

If this is the actually species that we are now seeing in St-Martin, obviously it constitute a threat to the survival of our non-migrant species.

WHERE ARE OUR MONGOOSE (MANGOUSTE)?

Of the last 36 years on my property on friar's Bay hill, rare was the day I haven't seen a mongoose crossing in the bushes until for the last seven years. I cannot remember the last day I have seen a
mongoose any where on the Island.

It might still have mongoose on the Island but it is undeniable that they have fallen from an over-population to an endangered species.

On the other hand, where I use to see mongoose few years ago, today I'm seeing a colony of Iguanas. Even on the road where usually we may cross a mongoose run over by an automobile today in the same place we find run over Iguanas.

HOW OUR ENTIRE ISLAND BECOME INVADED BY IGANAS.

Born and grew up in St-Martin, the first time in my life I have seen an Iguana was around the age of 30 years old and not in St-Martin but on an excursion trip to Les Saintes/Guadeloupe.
Today rare is the day pass-by that I'm not in a battle against Iguanas ravaging my garden and fruits.

Action speaks louder than words. “Beggars can't be Choosers”. 

We the natives have no other choice than to passively suffer the backlashes resulting from the arbitrary policies of the State's in its arbitrary administration of the natural resources of our Island.


A policy of exclusion that can only create a general sense of colonial conquest and oppression directed against the natives. In the name of creation of natural reserves natural zones, the natives are pushed aside as to give place to a lucrative exploitation of natural resources of our Island by a selective elite.

We are not treated in our Homeland as a responsible civilization entitle to the recognition of our legitimate traditional and cultural attachment to the “terroir” of our Island, on the contrary we are simply pushed aside as irresponsible destroyers of our own natural environment,

In recent years, to the exclusion of all native, new settlers have erect themselves as the exclusive protectors of the flora, fauna and marine life of our Island, all tinted by a colonial civilizing mentality in regards of we the natives.

Our Island natural life is not at it's beginning as these new settlers seems to be flashing it in our eyes today. on the contrary, Our natural environment for over three centuries has constituted an integral part of our sense of patriotism, our cherished tang.

Today we have the feeling of amputated native, we have lost our sense of belonging to our Island, we are treated even below the status of foreigners in our homeland, Some seems to be making it their objective to deprive we the natives of the basic of our patriotic pride.

As natives the soil and its natural life have always been the cherished “Terroir” of our forefathers, our attachment has a legitimate tradition, a homeland culture that demand the respect of all.

It is a crime against humanity to separate a people from the management of their natural environment, it is an act of devitalization of a people of the constituent of their patriotic pride.

Any exclusive initiative of a selective few that interferes with the people's life, their tradition, their culture, their attachment to the natural life of their Homeland is simply an act of colonial take-over.

No one can be more qualified to manage and write the history of the fauna, flora and marine life of our Island than we the natives, most of us estate owners and live in daily and traditional communion with our country's climate and natural life, the basic substance of our patriotism.

We denounce the current policy of exclusion in regards of the natives and demand the respect of our legitimate rights to be at the very least consulted in the decisions affecting our natural environment, 

We have the rights to be the deciders on the life of the wild animals population of our Island, to voice our opinion on what can be hunted and what should be protected, what species can be introduced on the Island and what should not be, what species has risen to a state of over-population and therefore destructive to the flora and agriculture of our Island.

It's overdue time to put a stop to the perpetration of the current neocolonialism policy, nihilism.

I felt revolted reading on face-book the comment of a Beauperthuy son of the soil, one of the most generational rooted St-Martiner and grand estate owner of the Island, concerning a “Blackbird” published as belonging to the wild animals life of St-Martin. He claimed and rightfully that he has never known this bird on the Island until in the two last years.

I felt revolted when recently picking up a revue on Saint-Martin's natural reserve with on front page a group photo of the board members, they were all of European complexion, not one of native's ethnic, we just are not counted as responsible people.

It is the negative effect these type of colonization images on the mental of our young people that pushes them to retreat themselves into society's outcast gangs.

My remark may be considered to be superfluous to some but believe me, in my long history of communication with youngsters, these type of images, these type of little society's details are the vehicles of nihilism agents upon the mind of our young people, they constitute the trigger to a sense of self-negation, the annihilation of their faculty of self-esteem and subsequently, a sense of negation regarding life, their own life and the life of others.

Little details, but unfortunately within a colonial context as our Island, evolve a general nihilistic impact in particular upon the youth in quest for identification.

We are all touched by yesterday's tragedy occurred during St-Martin's Fish Day festivity. It is an unforgiven act of violence, there can be no possible excuse to justify the act of one consciously taking the life of another or even of his own life.

Regardless to the status of the perpetrator or of the victim, taken one's life away is an unforgiven sin. Even the death penalty pronounced by a court of justice is an unforgiven act of violence, even one taking away his own life is an unforgiven act of violence..

We did not create life, we have only discovered it,

We have accepted it without questioning it purpose. We should live it out here on earth with the only belief that it is an undisclosed secret of God and of which only he, has the legitimate authority to end it in his own time.

The beginning and the end of man's life here on earth, are God's supreme and exclusive prerogative.

At the end of time all who have trespassed on God's supreme authority over life and death will be equally judged notwithstanding our earthly status or pretense.

On an other hand, throughout the Bible we find many examples in which God has always considered us as a “People” jointly responsible.

The same applies to us today, as a human society, we are in one way or the next, directly or indirectly responsible of the general trend taken by our society. The perpetrator of the crime being the direct unforgiven sinner does not exonerate us as responsible members of the society from all culpability.  God sees us as a People.

In this sense, how much of us as we condemn the criminality trend of our today's youth, question our responsibility, our duty and failure to be uplifting models to our youth, this not in words but in the images we project as adults and the ideals we cherish?

How much of us felt revolted to see that the opening ceremony of the same Fish Day festivity, primarily honoring our fishermen, was hosted not by the daughter of one of our local fishermen, but by a lady of European ethnicity?

Do we have to deny our native's identity and faculties even to host a public ceremony before invited foreign officials, as to prove our loyalty to France?

Wouldn't it been a more uplifting image, a “point de repere” for our youth in their quest for self-esteem to witness one of their own hosting this local festivity?
Was it not possible to find in St-Martin, one daughter resembling out local fishermen and capable of hosting this local cultural event?

We overlook little images as such but it is exactly on these little images that our youngsters find material to build their personality, recognize themselves through their elders and develop a sense of pride a sense of belonging to society and a spirit of hope in attaining an upright standard in society life.

To deprive them of their self-esteem building material then we should not be surprised of them becoming society offenders.

I'm not launching a campaign against you the new settlers on this Island, but simply begging that you may perform your role within the respect of universal values due to all people in their homeland, respect for the natives profound attachment to all the constituent values of their homeland and their rights to be at the very least equal partners in its management.

You can play an active role in society without treating natives as unqualified and irresponsible people.

To expropriate native from their land and strip them of the substance of their patriotic pride of being the legitimate managers of their homeland natural environment is nothing less to the atrocities perpetrated by European colonizers against the first Caribbean's indigenous inhabitants some three to four centuries back.










Sunday, March 31, 2013

SEPARATION OF THE STATE FROM THE CHURCH


How Can elected politics leaders at the head of great leading Nations of the World call forth their christian's convictions to justify discriminatory policies leading to crucifixion treatment and suffering against 40% of the World's human population, our Gay Brethren, Gay not by any choice of their Own but by the secret of God's providential doings?


If we believe in the virtue of Jesus Christ Crucifixion, then we cannot continue to overlook in all consciousness of our christian's conviction the suffering of our brethren, of all those who because of their human nature, gays, or social status, or community or ethnicity or Nation of origin, religion etc... all not because of any choice or will of their own but by fate or providence of which only God knows the secret, are condemned in the name of our christian's conviction or morals to suffering and crucifixion spiritually and physically in the same manner as Jesus Christ,

Being a worthy politic leader is to have the capacity and courage to conciliate our christian's convictions with the reality of facts in  society life here on earth, that is primary human beyond being Christian.

Conciliation of our christian's convictions with the politics of the States comes through the entering into our morals, as a fundamental obligation as citizens of a democratic republic, the necessary virtue in all true democracy to observe the separation of the State's politics from the Church's sacraments.

If with the separation between the State and the Church, the distinction between the term “Marriage” heritage of the Church and the terms “Civil Union” prerogative of the State, was unequivocally explicit the war against gay marriage would have not been.


As an example in our French Republic we will not be subject to a double marriage first within the formalities of the State and a second aleatory marriage in the Church.

By so doing the Church Authority in matters of marriage will be unequivocal, one is either married or not.

Under the present concept of "Marriage" the church only claim is upon the fact that "Your marriage is not bless" which is only from the church point of view and not from the couple belief in their union.

With the revolution that is taking place today in the concept of "MARRIAGE"

The big question is : SHOULD THE LAWS OF THE STATE PRECEDE THE CUSTOMS AND MORALS OF THE NATION OR SHOULD IT BE THE OTHER WAY AROUND?

And this leads compulsory the a second question: HOW LONG WOULD IT TAKE FOR THE LAWS OF THE STATE TO ENTER INTO THE MORALS OF THE NATION AND CONDITIONS OUR BEHAVIORS IN SOCIETY LIFE, ONE IN REGARDS OF THE OTHER?