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1
Conflitos do Passado e História Militar / Re: Holocausto português
« Última mensagem por Crypter em Hoje às 11:27:54 am »
Somos todos uma cambada de ignorantes e comem-nos a sopa na testa todos os dias...

Don't feed the Troll!! Fechem o tópico

2
Conflitos do Passado e História Militar / Re: Holocausto português
« Última mensagem por johnnyenglish em Hoje às 10:54:49 am »
Tinha que acontecer, mais cedo ou mais tarde, a “infecção” vinda dos países até há pouco mais desenvolvidos do mundo, actualmente minados pela subversão mais intensa, extensa e sub-reptícia da história da humanidade.
A questão da escravatura – fenómeno condenado pela mesma sociedade ocidental hodierna – surge agora não para resolver ou combater esse problema que existe em sociedades totalitárias terceiro-mundistas, mas com o fim político declarado de criar um estigma de culpa junto das gerações mais novas dos países ditos “culpados” com o fim de conspurcar todos os feitos históricos do passado e de criar condições que animem a divisão, o conflito abrindo velhas feridas que o tempo vai sarando.
Os Estados Unidos de Obama e o Canadá “pós-nação” de Justin Trudeau são fontes dessa mesma subversão.
Não sei de onde veio essa conclusão desse Sr. Doutor, da memória selectiva, porque aqui, quem sabe de história, a questão da escravatura não é novidade, nem é negada.

A questão é que na Universidade de York, Toronto, o que não faltam são associações de estudantes baseadas na raça, o que já indicia a acção de divisão subversiva.

1.   African Students' Association
2.   United Black Students Ryerson
3.   Caribbean Students' Association
4.   Afghan Students' Association
5.   East African Students' Association
6.   Indian Students' Association
7.   Chinese Students' Association
8.   Indigenous Students Association
9.   Organization of Latin American Students
10.   South Asian Alliance
11.   Sri Lankan Student Alliance

Ou seja:


Aposto que se existisse uma associação de estudantes brancos, essa associação já era considerada racista  ::), mas disperso-me, uma vez que sei qual é o objectivo final destes “professores”…

O que este "professor" não fala é disto:
https://en.wikipedia.org/wiki/Aaron_Lopez  (filantropo… pois)
A considerar isto: http://jewwatch.com/jew-genocide-black-holocaust-slave-ships.html

Jewish Slave Ship Owners
For decades, the White people of America have been subjected to a continual barrage from Blacks and others that Europeans are somehow "responsible" for the African slave trade and that we need to "atone" for our "guilt." There are a number of flaws with the idea that we are somehow "responsible" for the African slave trade.

First, few White people even owned slaves--slavery was a rich man's pursuit, and slavery did not exist amongst the middle and working classes of White people.

Second, even if every European in America had an ancestor who owned slaves (which is an extremely unlikely proposition), it makes little sense to blame the children for the supposed sins of their fathers.
THE JUDEO SLAVE TRADE

LET US NEVER FORGET...
Third, Blacks sold their own kind into slavery, do blacks are every bit as much to blame for slavery as are Whites.

Fourth, European Whites did not bring the slaves to America. On the contrary, it was the Asiatic Jews who brought them here.


In addition,

Rabbi Marc Lee Raphael is the Nathan and Sophia Gumenick Professor of Judaic Studies, Professor of Religion, and Chair, Department of Religion, The College of William and Mary, and a Visiting Fellow of Wolfson College, Oxford University. He has been the editor of the quarterly journal, American Jewish History, for 19 years, and a visiting professor at Brown University, the University of Pittsburgh, HUC-JIR, UCLA, and Case Western Reserve University. He came to The College of William and Mary in 1989 after 20 years at Ohio State University. He is the author of many books on Jews and Judaism in America, and his most recent publication (with his wife Linda Schermer Raphael) is When Night Fell: An Anthology of Holocaust Short Stories (Rutgers University Press, 1999). He is now writing Judaism in America for the Contemporary American Series of Columbia University Press. Visit him at the website of his synagoge, Bet Aviv, in Columbia, Maryland.

The following passages are from Dr. Raphael's book Jews and Judaism in the United States a Documentary History (New York: Behrman House, Inc., Pub, 1983), pp. 14, 23-25.

"Jews also took an active part in the Dutch colonial slave trade; indeed, the bylaws of the Recife and Mauricia congregations (1648) included an imposta (Jewish tax) of five soldos for each Negro slave a Brazilian Jew purchased from the West Indies Company. Slave auctions were postponed if they fell on a Jewish holiday. In Curacao in the seventeenth century, as well as in the British colonies of Barbados and Jamaica in the eighteenth century, Jewish merchants played a major role in the slave trade. In fact, in all the American colonies, whether French (Martinique), British, or Dutch, Jewish merchants frequently dominated.

"This was no less true on the North American mainland, where during the eighteenth century Jews participated in the 'triangular trade' that brought slaves from Africa to the West Indies and there exchanged them for molasses, which in turn was taken to New England and converted into rum for sale in Africa. Isaac Da Costa of Charleston in the 1750's, David Franks of Philadelphia in the 1760's, and Aaron Lopez of Newport in the late 1760's and early 1770's dominated Jewish slave trading on the American continent."

Dr. Raphael discusses the central role of the Jews in the New World commerce and the African slave trade (pp. 23-25):
SEVENTEENTH AND EIGHTEENTH CENTURIES
JEWISH INTER ISLAND TRADE
CURACAO, 1656
During the sixteenth century, exiled from their Spanish homeland and hard-pressed to escape the clutches of the Inquisition, Spanish and Portuguese Jews fled to the Netherlands; the Dutch enthusiastically welcomed these talented, skilled businessmen. While thriving in Amsterdam-where they became the hub of a unique urban Jewish universe and attained status that anticipated Jewish emancipation in the West by over a century-they began in the 1500's and 1600's to establish themselves in the Dutch and English colonies in the New World. These included Curacao, Surinam, Recife, and New Amsterdam (Dutch) as well as Barbados, Jamaica, Newport, and Savannah (English). In these European outposts the Jews, with their years of mercantile experience and networks of friends and family providing market reports of great use, played a significant role in the merchant capitalism, commercial revolution, and territorial expansion that developed the New World and established the colonial economies. The Jewish-Caribbean nexus provided Jews with the opportunity to claim a disproportionate influence in seventeenth and eighteenth century New World commerce, and enabled West Indian Jewry-far outnumbering its coreligionists further north-to enjoy a centrality which North American Jewry would not achieve for a long time to come.

Groups of Jews began to arrive in Surinam in the middle of the seventeenth century, after the Portuguese regained control of northern Brazil. By 1694, twenty-seven years after the British had surrendered Surinam to the Dutch, there were about 100 Jewish families and fifty single Jews there, or about 570 persons. They possessed more than forty estates and 9,000 slaves, contributed 25,905 pounds of sugar as a gift for the building of a hospital, and carried on an active trade with Newport and other colonial ports. By 1730, Jews owned 115 plantations and were a large part of a sugar export business which sent out 21,680,000 pounds of sugar to European and New World markets in 1730 alone.

Slave trading was a major feature of Jewish economic life in Surinam which as a major stopping-off point in the triangular trade. Both North American and Caribbean Jews played a key role in this commerce: records of a slave sale in 1707 reveal that the ten largest Jewish purchasers (10,400 guilders) spent more than 25 percent of the total funds (38,605 guilders) exchanged.

Jewish economic life in the Dutch West Indies, as in the North American colonies, consisted primarily of mercantile communities, with large inequities in the distribution of wealth. Most Jews were shopkeepers, middlemen, or petty merchants who received encouragement and support from Dutch authorities. In Curacao, for example, Jewish communal life began after the Portuguese victory in 1654. In 1656 the community founded a congregation, and in the early 1670's brought its first rabbi to the island. Curacao, with its large natural harbor, was the stepping-stone to the other Caribbean islands and thus ideally suited geographically for commerce. The Jews were the recipients of favorable charters containing generous economic privileges granted by the Dutch West Indies Company in Amsterdam. The economic life of the Jewish community of Curacao revolved around ownership of sugar plantations and marketing of sugar, the importing of manufactured goods, and a heavy involvement in the slave trade, within a decade of their arrival, Jews owned 80 percent of the Curacao plantations. The strength of the Jewish trade lay in connections in Western Europe as well as ownership of the ships used in commerce. While Jews carried on an active trade with French and English colonies in the Caribbean, their principal market was the Spanish Main (today Venezuela and Colombia).

Extant tax lists give us a glimpse of their dominance. Of the eighteen wealthiest Jews in the 1702 and 1707 tax lists, nine either owned a ship or had at least a share in a vessel. By 1721 a letter to the Amsterdam Jewish community claimed that "nearly all the navigation...was in the hands of the Jews."' Yet another indication of the economic success of Curacao's Jews is the fact that in 1707 the island's 377 residents were assessed by the Governor and his Council a total of 4,002 pesos; 104 Jews, or 27.6 percent of the taxpayers, contributed 1,380 pesos, or 34.5 percent of the entire amount assessed.

In the British West Indies, two 1680 tax lists survive, both from Barbados; they, too, provide useful information about Jewish economic life. In Bridgetown itself, out of a total of 404 households, 54 households or 300 persons were Jewish, 240 of them living in "ye Towne of S. Michael ye Bridge Town." Contrary to most impressions, "many, indeed, most of them, were very poor." There were only a few planters, and most Jews were not naturalized or endenizened (and thus could not import goods or pursue debtors in court). But for merchants holding letters of endenization, opportunities were not lacking. Barbados sugar-and its by-products rum and molasses-were in great demand, and in addition to playing a role in its export, Jewish merchants were active in the import trade. Forty-five Jewish households were taxed in Barbados in 1680, and more than half of them contributed only 11.7 percent of the total sum raised. While the richest five gave almost half the Jewish total, they were but 11.1 percent of the taxable population. The tax list of 1679-80 shows a similar picture; of fifty-one householders, nineteen (37.2 percent) gave less than one-tenth of the total, while the four richest merchants gave almost one-third of the total.

An interesting record of inter island trade involving a Jewish merchant and the islands of Barbados and Curacao comes from correspondence of 1656. It reminds us that sometimes the commercial trips were not well planned and that Jewish captains-who frequently acted as commercial agents as well-would decide where to sell their cargo, at what price, and what goods to bring back on the return trip


Protocolo XVI
“Riscaremos da memória dos homens todos os fatos dos séculos passados que não forem agradáveis, somente conservando dentre eles os que pintem os erros dos governos cristãos”


Reparem no que tem vindo a acontecer aos curricula de história e de português nas escolas.
Reparem também que em publicações como a National Geographic, o que é história de Portugal ou passa ou lado ou é menosprezada ou vista pelo seu lado negativo.

"Gee, I wonder why..."
Mais um tuga q vive em negação. Agora culpa o Judeu.E quem usa a Wiki como source só pode serr tolo. Mais,aquilo q o artigo mostra é q Portugal só valeu alguma coisa enquanto teve judeus. O meu primo esteve a pilotar helicópteros na guerra e aquilo era só deserções,atos de cobardia e massacres.
Vem dizer q eram só exceções....os nazis alemães também eram uma exceção
3
Marinha no ForumDefesa.com / Re: Ingresso na Marinha
« Última mensagem por PereiraMarques em Hoje às 10:29:02 am »
Aviso n.º 9756/2017 - Diário da República n.º 163/2017, Série II de 2017-08-24 108041509
Defesa Nacional - Marinha - Superintendência do Pessoal
Concurso de Admissão de Voluntários para Prestação de Serviço em Regime de Contrato [Oficiais Fuzileiros]

https://dre.pt/web/guest/home/-/dre/108041509/details/maximized?serie=II&parte_filter=31&dreId=108041498
4
Forças de Segurança / Re: Notícias (Forças de Segurança)
« Última mensagem por Viajante em Hoje às 10:25:53 am »
A PSP está a pedir a todos os detentores de licenças de armas (através da Federação Portuguesa de Tiro e dos Clubes associados), a divulgação de um inquérito que vai ser motivo de estudo do 4º Curso de Direção e Estratégia Policial, no Instituto Superior de Ciências Policiais e Segurança Interna:

Aqui vai o Link: https://form.jotformeu.com/72212564998365

(já vou preencher o meu :)

Também a partir de agora, todos os seguintes assuntos:

·         Licença de Uso e Porte de Arma da Classe B; B1; C; D; E; F; Colecionador; Tiro Desportivo;

·         Autorização de Compra de Arma;

·         Autorização de Compra de Munições para Tiro Desportivo;

·         Autorização para Frequência de Curso de Formação Técnica e Cívica;

·         Autorização prévia para Importação;

·         Autorização de Transferência de Estados Membros para Portugal;

·         Autorização de Transferência para outro Estado Membro.

·         Emissão de Cartão Europeu de Arma de Fogo.

·         Transmissão de Arma de Fogo.

·         2ª Via de Manifesto de Arma (para o pedido de concessão inicial deverá dirigir-se presencialmente aos serviços da PSP.)

Passam a ser tratados directamente no seguinte mail: https://seronline.psp.pt/psp/login.pdc
5
Área Livre-Outras Temáticas de Defesa / Re: Tiro Desportivo
« Última mensagem por Viajante em Hoje às 10:24:49 am »
A PSP está a pedir a todos os detentores de licenças de armas (através da Federação Portuguesa de Tiro e dos Clubes associados), a divulgação de um inquérito que vai ser motivo de estudo do 4º Curso de Direção e Estratégia Policial, no Instituto Superior de Ciências Policiais e Segurança Interna:

Aqui vai o Link: https://form.jotformeu.com/72212564998365

(já vou preencher o meu :)

Também a partir de agora, todos os seguintes assuntos:

·         Licença de Uso e Porte de Arma da Classe B; B1; C; D; E; F; Colecionador; Tiro Desportivo;

·         Autorização de Compra de Arma;

·         Autorização de Compra de Munições para Tiro Desportivo;

·         Autorização para Frequência de Curso de Formação Técnica e Cívica;

·         Autorização prévia para Importação;

·         Autorização de Transferência de Estados Membros para Portugal;

·         Autorização de Transferência para outro Estado Membro.

·         Emissão de Cartão Europeu de Arma de Fogo.

·         Transmissão de Arma de Fogo.

·         2ª Via de Manifesto de Arma (para o pedido de concessão inicial deverá dirigir-se presencialmente aos serviços da PSP.)

Passam a ser tratados directamente no seguinte mail: https://seronline.psp.pt/psp/login.pdc
6
Conflitos do Passado e História Militar / Re: Holocausto português
« Última mensagem por Luso em Hoje às 10:12:25 am »
Tinha que acontecer, mais cedo ou mais tarde, a “infecção” vinda dos países até há pouco mais desenvolvidos do mundo, actualmente minados pela subversão mais intensa, extensa e sub-reptícia da história da humanidade.
A questão da escravatura – fenómeno condenado pela mesma sociedade ocidental hodierna – surge agora não para resolver ou combater esse problema que existe em sociedades totalitárias terceiro-mundistas, mas com o fim político declarado de criar um estigma de culpa junto das gerações mais novas dos países ditos “culpados” com o fim de conspurcar todos os feitos históricos do passado e de criar condições que animem a divisão, o conflito abrindo velhas feridas que o tempo vai sarando.
Os Estados Unidos de Obama e o Canadá “pós-nação” de Justin Trudeau são fontes dessa mesma subversão.
Não sei de onde veio essa conclusão desse Sr. Doutor, da memória selectiva, porque aqui, quem sabe de história, a questão da escravatura não é novidade, nem é negada.

A questão é que na Universidade de York, Toronto, o que não faltam são associações de estudantes baseadas na raça, o que já indicia a acção de divisão subversiva.

1.   African Students' Association
2.   United Black Students Ryerson
3.   Caribbean Students' Association
4.   Afghan Students' Association
5.   East African Students' Association
6.   Indian Students' Association
7.   Chinese Students' Association
8.   Indigenous Students Association
9.   Organization of Latin American Students
10.   South Asian Alliance
11.   Sri Lankan Student Alliance

Ou seja:


Aposto que se existisse uma associação de estudantes brancos, essa associação já era considerada racista  ::), mas disperso-me, uma vez que sei qual é o objectivo final destes “professores”…

O que este "professor" não fala é disto:
https://en.wikipedia.org/wiki/Aaron_Lopez  (filantropo… pois)
A considerar isto: http://jewwatch.com/jew-genocide-black-holocaust-slave-ships.html

Jewish Slave Ship Owners
For decades, the White people of America have been subjected to a continual barrage from Blacks and others that Europeans are somehow "responsible" for the African slave trade and that we need to "atone" for our "guilt." There are a number of flaws with the idea that we are somehow "responsible" for the African slave trade.

First, few White people even owned slaves--slavery was a rich man's pursuit, and slavery did not exist amongst the middle and working classes of White people.

Second, even if every European in America had an ancestor who owned slaves (which is an extremely unlikely proposition), it makes little sense to blame the children for the supposed sins of their fathers.
THE JUDEO SLAVE TRADE

LET US NEVER FORGET...
Third, Blacks sold their own kind into slavery, do blacks are every bit as much to blame for slavery as are Whites.

Fourth, European Whites did not bring the slaves to America. On the contrary, it was the Asiatic Jews who brought them here.


In addition,

Rabbi Marc Lee Raphael is the Nathan and Sophia Gumenick Professor of Judaic Studies, Professor of Religion, and Chair, Department of Religion, The College of William and Mary, and a Visiting Fellow of Wolfson College, Oxford University. He has been the editor of the quarterly journal, American Jewish History, for 19 years, and a visiting professor at Brown University, the University of Pittsburgh, HUC-JIR, UCLA, and Case Western Reserve University. He came to The College of William and Mary in 1989 after 20 years at Ohio State University. He is the author of many books on Jews and Judaism in America, and his most recent publication (with his wife Linda Schermer Raphael) is When Night Fell: An Anthology of Holocaust Short Stories (Rutgers University Press, 1999). He is now writing Judaism in America for the Contemporary American Series of Columbia University Press. Visit him at the website of his synagoge, Bet Aviv, in Columbia, Maryland.

The following passages are from Dr. Raphael's book Jews and Judaism in the United States a Documentary History (New York: Behrman House, Inc., Pub, 1983), pp. 14, 23-25.

"Jews also took an active part in the Dutch colonial slave trade; indeed, the bylaws of the Recife and Mauricia congregations (1648) included an imposta (Jewish tax) of five soldos for each Negro slave a Brazilian Jew purchased from the West Indies Company. Slave auctions were postponed if they fell on a Jewish holiday. In Curacao in the seventeenth century, as well as in the British colonies of Barbados and Jamaica in the eighteenth century, Jewish merchants played a major role in the slave trade. In fact, in all the American colonies, whether French (Martinique), British, or Dutch, Jewish merchants frequently dominated.

"This was no less true on the North American mainland, where during the eighteenth century Jews participated in the 'triangular trade' that brought slaves from Africa to the West Indies and there exchanged them for molasses, which in turn was taken to New England and converted into rum for sale in Africa. Isaac Da Costa of Charleston in the 1750's, David Franks of Philadelphia in the 1760's, and Aaron Lopez of Newport in the late 1760's and early 1770's dominated Jewish slave trading on the American continent."

Dr. Raphael discusses the central role of the Jews in the New World commerce and the African slave trade (pp. 23-25):
SEVENTEENTH AND EIGHTEENTH CENTURIES
JEWISH INTER ISLAND TRADE
CURACAO, 1656
During the sixteenth century, exiled from their Spanish homeland and hard-pressed to escape the clutches of the Inquisition, Spanish and Portuguese Jews fled to the Netherlands; the Dutch enthusiastically welcomed these talented, skilled businessmen. While thriving in Amsterdam-where they became the hub of a unique urban Jewish universe and attained status that anticipated Jewish emancipation in the West by over a century-they began in the 1500's and 1600's to establish themselves in the Dutch and English colonies in the New World. These included Curacao, Surinam, Recife, and New Amsterdam (Dutch) as well as Barbados, Jamaica, Newport, and Savannah (English). In these European outposts the Jews, with their years of mercantile experience and networks of friends and family providing market reports of great use, played a significant role in the merchant capitalism, commercial revolution, and territorial expansion that developed the New World and established the colonial economies. The Jewish-Caribbean nexus provided Jews with the opportunity to claim a disproportionate influence in seventeenth and eighteenth century New World commerce, and enabled West Indian Jewry-far outnumbering its coreligionists further north-to enjoy a centrality which North American Jewry would not achieve for a long time to come.

Groups of Jews began to arrive in Surinam in the middle of the seventeenth century, after the Portuguese regained control of northern Brazil. By 1694, twenty-seven years after the British had surrendered Surinam to the Dutch, there were about 100 Jewish families and fifty single Jews there, or about 570 persons. They possessed more than forty estates and 9,000 slaves, contributed 25,905 pounds of sugar as a gift for the building of a hospital, and carried on an active trade with Newport and other colonial ports. By 1730, Jews owned 115 plantations and were a large part of a sugar export business which sent out 21,680,000 pounds of sugar to European and New World markets in 1730 alone.

Slave trading was a major feature of Jewish economic life in Surinam which as a major stopping-off point in the triangular trade. Both North American and Caribbean Jews played a key role in this commerce: records of a slave sale in 1707 reveal that the ten largest Jewish purchasers (10,400 guilders) spent more than 25 percent of the total funds (38,605 guilders) exchanged.

Jewish economic life in the Dutch West Indies, as in the North American colonies, consisted primarily of mercantile communities, with large inequities in the distribution of wealth. Most Jews were shopkeepers, middlemen, or petty merchants who received encouragement and support from Dutch authorities. In Curacao, for example, Jewish communal life began after the Portuguese victory in 1654. In 1656 the community founded a congregation, and in the early 1670's brought its first rabbi to the island. Curacao, with its large natural harbor, was the stepping-stone to the other Caribbean islands and thus ideally suited geographically for commerce. The Jews were the recipients of favorable charters containing generous economic privileges granted by the Dutch West Indies Company in Amsterdam. The economic life of the Jewish community of Curacao revolved around ownership of sugar plantations and marketing of sugar, the importing of manufactured goods, and a heavy involvement in the slave trade, within a decade of their arrival, Jews owned 80 percent of the Curacao plantations. The strength of the Jewish trade lay in connections in Western Europe as well as ownership of the ships used in commerce. While Jews carried on an active trade with French and English colonies in the Caribbean, their principal market was the Spanish Main (today Venezuela and Colombia).

Extant tax lists give us a glimpse of their dominance. Of the eighteen wealthiest Jews in the 1702 and 1707 tax lists, nine either owned a ship or had at least a share in a vessel. By 1721 a letter to the Amsterdam Jewish community claimed that "nearly all the navigation...was in the hands of the Jews."' Yet another indication of the economic success of Curacao's Jews is the fact that in 1707 the island's 377 residents were assessed by the Governor and his Council a total of 4,002 pesos; 104 Jews, or 27.6 percent of the taxpayers, contributed 1,380 pesos, or 34.5 percent of the entire amount assessed.

In the British West Indies, two 1680 tax lists survive, both from Barbados; they, too, provide useful information about Jewish economic life. In Bridgetown itself, out of a total of 404 households, 54 households or 300 persons were Jewish, 240 of them living in "ye Towne of S. Michael ye Bridge Town." Contrary to most impressions, "many, indeed, most of them, were very poor." There were only a few planters, and most Jews were not naturalized or endenizened (and thus could not import goods or pursue debtors in court). But for merchants holding letters of endenization, opportunities were not lacking. Barbados sugar-and its by-products rum and molasses-were in great demand, and in addition to playing a role in its export, Jewish merchants were active in the import trade. Forty-five Jewish households were taxed in Barbados in 1680, and more than half of them contributed only 11.7 percent of the total sum raised. While the richest five gave almost half the Jewish total, they were but 11.1 percent of the taxable population. The tax list of 1679-80 shows a similar picture; of fifty-one householders, nineteen (37.2 percent) gave less than one-tenth of the total, while the four richest merchants gave almost one-third of the total.

An interesting record of inter island trade involving a Jewish merchant and the islands of Barbados and Curacao comes from correspondence of 1656. It reminds us that sometimes the commercial trips were not well planned and that Jewish captains-who frequently acted as commercial agents as well-would decide where to sell their cargo, at what price, and what goods to bring back on the return trip


Protocolo XVI
“Riscaremos da memória dos homens todos os fatos dos séculos passados que não forem agradáveis, somente conservando dentre eles os que pintem os erros dos governos cristãos”


Reparem no que tem vindo a acontecer aos curricula de história e de português nas escolas.
Reparem também que em publicações como a National Geographic, o que é história de Portugal ou passa ou lado ou é menosprezada ou vista pelo seu lado negativo.

"Gee, I wonder why..."

7
Forças de Segurança / Re: Unificação das Forças de Segurança
« Última mensagem por Lightning em Hoje às 10:10:44 am »
Tenho algumas hipóteses, uma mais radical, uma menos radical, uma mais complicada.

O mais radical é simples, juntar a PSP e GNR numa nova força policial civil e cortar tudo o que está duplicado.

O menos radical, é dividir os 20 distritos e regiões autónomas entra a PSP e GNR, ficando com 10 cada um, aqui teríamos uma redução em 20 comandos distritais/regionais, permitiria ter pessoal disponível para completar o efectivo de outras unidades, tudo o resto ficava na mesma.

O mais complicado, primeiro é a nível teórico decidir que tipo de missões são melhores para a PSP e para a GNR, e tal como o nome indica, eu acho que o correcto é a Policia policiar (proteger o cidadão cumpridor e capturar o cidadão criminoso) e a Guarda guardar (instalações criticas do estado e reserva nacional). Então neste modelo a PSP ficaria com todo o policiamento de proximidade, Transito, Acção Fiscal e unidades especiais de operações especiais, ordem publica, cinotécnica e inativação de explosivos, gostaria que a ordem publica ficasse mais próxima do cidadão, um pelotão por distrito, (acho que actualmente a GNR funciona assim). A GNR voltaria a ter o Regimento de Infantaria e de Cavalaria, tendo toda a segurança dos palácios dos órgãos de soberania, embaixadas, segurança pessoal, honras de estado, o RI organizado em várias companhias de intervenção e uma de operações especiais, além dessas funções poderiam reforçar a PSP e Forças Armadas em caso de necessidade, por exemplo eventos de alta visibilidade.

Troquei os nomes das unidades especiais da PSP e GNR de propósito, acho que demonstram melhor a missão que tem que cumprir, a PSP fica com ordem pública pois a sua função é dedicada a manter a ordem e como força civil é um nome menos "agressivo", a GNR fica com companhias de intervenção, pois tanto podem operar em território nacional como ordem pública como podem operar no estrangeiro como infantaria ligeira (Iraque ou Timor),sendo militares ficam com um nome mais abrangente e agressivo.

O GIPS também desaparecia e todas as suas capacidades e responsabilidades de Protecção e Socorro passavam para a FEB.

Dúvidas:

 A UCC e Policia Marítima também juntam-se à PSP (esquadras marítimas ou costeiras?) ou não se juntam à PSP e serem uma Guarda Costeira dentro da Autoridade Marítima, mostrando a importância do mar ao ter uma policia própria, aqui tenho dúvidas. Outra possibilidade é a GNR absorver as Policias Militares, a PJ Militar, a segurança das unidades militares? E talvez, a GNR absorver a Guarda Prisional, e ficar com a segurança das prisões? O problema talvez seja mais a nível politico, pois as prisões estão na alçada do ministério da Justiça, os militares no ministério da Defesa. Ficam as ideias.

A PSP absorver SEF e ASAE também são possibilidades, no fundo a ideia seria a PSP ficar com tudo o que seja interacção com o cidadão em território nacional.
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