Two Brothers Of Tunisian Origin With A History Of Violence Harassed A Young Woman At An Italian Festival

 

When Her Father Stepped In To Defend Her, They Attacked Him With An Axe. Despite A Police Presence, The Suspects Showed No Hesitation In Launching The Attack, And It Was Bystanders, Not The Police, Who Fought Back To Stop The Violence. If The Public Has To Protect Itself While Police Are Already There, Does This Reflect A Growing Lack Of Fear Of The Law? What Does It Say About Public Safety Today?

 

The incident occurred during the "Magna e Tasi" gastronomic festival in Pergine Valsugana, Trentino, Italy, on May 30, 2026.

According to investigators, Monaam Feidi, 24, and his brother Bilel Feidi, 27, both of Tunisian origin and residents of Levico Terme, harassed a young Italian woman attending the festival. When her father stepped in and demanded they leave his daughter alone, the confrontation escalated into violence.

 

Despite police already being present at the crowded festival, the suspects allegedly showed no hesitation in launching an axe attack. As the situation spiraled out of control, a group of local motorcyclists and other bystanders who had been gathered nearby stepped in to support the father and try to stop the assault. According to reports, the suspects also attempted to vandalize the bikers' parked motorcycles and insulted local residents, further escalating the confrontation.

 

Two members of the biker group were struck and wounded by the axe while trying to intervene. They were transported to Santa Chiara Hospital in Trento, where doctors determined their injuries were not life threatening. Both were discharged a few days later with an expected recovery period of approximately ten days.

 

Authorities recovered one axe and two knives from the scene. The Italian Carabinieri arrested both brothers, who remain in custody at Spini di Gardolo Prison. They currently face charges of aggravated assault and possession of offensive weapons, and Italian authorities have revoked their residency permits and initiated deportation proceedings, which are expected to take effect after the conclusion of the criminal case.

 

The courage of the father and the bystanders likely prevented an even greater tragedy. But the incident raises a difficult question: If suspects are willing to launch an axe attack despite the visible presence of police officers, and ordinary citizens are the ones who step in to stop the violence, does this reflect a growing lack of fear of the law? What does it say about public safety today?

 

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Arab-Muslim slave trade: from 6 to 10 million black africans

 

 Mauritania was the last country in the world to legally abolish slavery, having made the measure official in 1981 and criminalizing the practice only in 2007. The global abolition process occurred gradually. Below are the milestones of the last countries and regions to end slavery:

    Mauritania: Official abolition occurred in 1981 by presidential decree, but the law that made slavery a punishable crime was only passed in 2007.
    Oman: Abolished slavery in 1970.
    Saudi Arabia and Yemen: Abolished slavery in 1962.
    Ethiopia: Formally prohibited the practice in 1942

The Arab-Muslim slave trade spanned 13 centuries, capturing and transporting an estimated 6 to 10 million black Africans across the Sahara, Red Sea, and Indian Ocean. Unlike the plantation-based Atlantic trade, the Muslim trade primarily used enslaved Africans as domestic servants, concubines, guards, and soldiers.  

Enslaved men were heavily used as laborers and military conscripts, while women were predominantly sought after as domestic workers and sex slaves. Castration was a distinct and brutal feature of this trade. The routine castration of enslaved African men was for them to serve as harem guards, resulting in exceptionally high mortality rates.

 
The survival rate of Black slaves subjected to castration in the trans-Saharan and Indian Ocean slave trades was catastrophically low, with historians estimating that only 10% to 33% survived. The current Black or Afro-Arab population across Arab countries is not tracked via strict racial censuses, but regional estimates place the overall percentage of darker-skinned or Afro-descendant people at roughly 5% to 10% of the Middle Eastern Arab population, though this varies drastically by country.

 
Castration and Survival Rates: Islamic law technically prohibited the mutilation of humans, so Arab slave traders frequently bypassed this by outsourcing the procedures. Young boys aged 8 to 12 were routinely sent to specialized centers—such as specific Coptic Christian monasteries in Upper Egypt or operations in the Sudan borderlands—before being imported into major cities of the Ottoman, Abbasid, or Umayyad empires as eunuchs.

 
The Lethality: The complete removal of both the penis and testicles was performed in an era without anesthesia or antibiotics. Bleeding was often stopped using boiling oil or hot sand. 

 
Survival Data: Historical consensus (including data from Ottoman records and African histories) notes a mortality rate of 70% to 90%. This means that for every 10 boys subjected to the procedure, only 1 to 3 survived. This extreme mortality rate artificially inflated the market price of surviving eunuchs tenfold. 

 
Current Black Population in Arab Countries: Unlike the transatlantic slave trade which generated large, visible, and structurally segregated African-American diasporas in the West, the Arab slave trade left a different demographic imprint. This was due to the widespread castration of males, high mortality rates, and a high rate of assimilation, as children born to Arab masters and enslaved women were born free and integrated into the father's lineage. Because modern Arab nations generally record census data based on nationality or religion rather than race, exact figures are hard to compile.

With "Gemini" 
 

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Igreja e Câmara de Lisboa cedem a pressões dos muçulmanos - procissão do Corpo de Deus não passou pelo Martim Moniz

 

A comunidade muçulmana bangladeshi fez chegar ao gabinete de Carlos Moedas a sua preocupação pela eventualidade de ocorrerem actos hostis resultantes da passagem da procissão do Corpo de Deus por uma zona de grande concentração de muçulmanos, a praça do Martim Moniz.

De recordar que a PSP deu parecer negativo à realização de uma manifestação, na Praça Martim Moniz, em Abril do ano passado, organizadas por associações e partidos críticos do islamismo, que incluía um porco assado no espeto. Na altura, a PSP considerou que a organização de uma iniciativa de um desses grupos justificava a decisão, comunicada à Câmara Municipal de Lisboa, com a realização de "manifestações/concentrações antagónicas para a mesma hora e área geográfica" com "desígnios e posicionamentos ideológicos distintos e antagónicos" e a necessidade de "garantir a ordem e tranquilidade públicas".

A decisão de alterar o trajecto de uma procissão com 630 anos resultou das reticências da comunidade muçulmana, acima referidas, acolhidas tanto pela Câmara de Lisboa como pelo próprio Patriarcado de Lisboa que não apresentou, publicamente, qualquer justificação razoável pela alteração do trajecto. 

O Patriarca de Lisboa apenas publicou uma nota no seu site da Internet, onde refere que "a tradicional Procissão do Corpo de Deus na cidade de Lisboa, hoje (dia 4 de Junho de 2026),  às 17h00, vai este ano mudar de percurso – iniciando e terminando na Sé Patriarcal – o novo trajeto inclui agora a Praça do Município, a Rua do Arsenal e a Praça do Comércio (Terreiro do Paço)", sem acrescentar qualquer razão para as alterações introduzidas.

Em Portugal, a Solenidade do Corpo de Deus começou a ser celebrada no século XIII, durante o reinado de D. Afonso III, logo após a sua instituição papal em 1264. Contudo, no início era apenas uma festa litúrgica celebrada dentro das igrejas. O formato de procissão solene pelas ruas começou em 1317-1318, por determinação do Papa João XXII.

 Em Lisboa, a procissão pública foi introduzida formalmente em 1389 (no reinado de D. João I), unindo-se à festa de São Jorge e tornando-se a celebração mais pomposa e importante da capital portuguesa. O trajeto tradicional e habitual compreendia o início na Sé Patriarcal de Lisboa, descendo a Rua das Pedras Negras e Rua da Madalena com passagem pela Praça da Figueira e Praça D. Pedro IV (Rossio) retornando à Baixa. Historicamente passava pela zona do Martim Moniz ou descia as ruas paralelas da Baixa Pombalina (como a Rua do Ouro ou a Rua dos Fanqueiros) para regressar à Sé.

O trajeto tradicional incluía a passagem pela praça do Martim Moniz, logo após a saída da Igreja da Madalena e da Praça da Figueira. O cortejo subia até ao Martim Moniz, contornava a zona junto ao Hotel Mundial e só depois descia em direção ao Rossio (Praça D. Pedro IV). Essa passagem garantia que a procissão abrangesse uma das praças mais multiculturais e movimentadas do centro de Lisboa. 

Até 2025, o trajecto incluía a passagem pela praça do Martim Moniz.  Após 55 anos a efetuar o circuito que incluía a praça Martim Moniz (1971–2025), o Patriarcado alterou este ano, de forma permanente, o trajeto, passando a excluir a praça Martim Moniz.