Violence in the Tigray region of Ethiopia

In the northernmost part of Ethiopia, there is a region composed of an ethnic minority called the Tigrayans that oppose increasing the power of the central government. This region has 7 million ethnic Tigrayans, which is 7% of Ethiopia’s population, and they have a significant influence on national affairs. The conflict between the government of Ethiopia and Tigray has been growing since the current Prime Minister took power in 2018. Ethiopian Prime Minister Abiy Ahmed wants to unify the country by increasing the power of the federal government and taking power away from autonomous regions like Tigray. 

Prior to Abiy taking office, the regional government called Tigray People’s Liberation Front had a lot more authority. TPLF had been in power for more than three decades until they were forced to step down by protestors. President Abiy created a political party that united several ethnic minorities to form the Prosperity Party. TPLF decided to not become a part of this party and remain in control of the Tigray region. After this decision was made, key Tigray leaders were taken out of power due to accusations of corruption. The Ethiopian government also delayed elections in 2020, which the leaders of Tigray opposed. In resistance to Abiy’s government trying to take away their autonomous power, Tigray held regional elections in September 2020. 

Ethiopian Prime Minister Abiy Ahmed on the left in Tshwane, South Africa
GovernmentZA

In response to the regional elections, the federal government declared them illegitimate and cut funding to the region in October. Ethnic tensions in Ethiopia have been a problem since the military junta overthrew the centuries-old monarchy in 1974. The TPLF and another political party representing the Oromo people pushed against the junta because they perceived the takeover as a domination of the Amhara people and language. Since then, violence has occurred as tensions rise between different ethnic groups. In July 2020, accusations of ethnic cleansing against Oromo youth were made when groups targeted Amhara and Gurage people in the Oromia region. Most ethnic groups in Ethiopia have faced violence from other groups or exclusion by the central government depending on which political party was in power.

The situation in Tigray escalated to violence in November 2020, when TPLF laid siege to a key Ethiopian military base at Sero. In response to the attack by mortar and tanks, the Ethiopian government launched an offensive against the Tigray region. By the end of November, the federal government’s forces had retaken Mekelle, the capital city of Tigray. In the aftermath of the conflict, accusations of genocide and ethnic cleansing of Tigrayans have been made against the government of Ethiopia and their Eritrean allies. The most notable figure to bring this light has been the leader of the Tigray region, Debretsion Gebremichael. In an interview in February, Gebremichael called for an independent probe into the alleged killings, rapes, and torture. 

A protest in Addis Ababa against the TLPF when they were in power in 2014
Gadaa.com

The US State Department has released credible reports and accounts that support claims of ethnic cleansing and other human rights abuses. Reports include indiscriminate shelling on civilians by the Ethiopian government and looting by soldiers after Tigrayans fled the area. The abuse allegations are not limited to the government of Ethiopia. Eyewitnesses report that Eritrean soldiers fired on a crowd of Tigrayans leaving Maryam Dengelat church in Dengelat, a village in the east of the Tigray region. CNN also spoke to doctors that are reporting sexual violence used as a weapon against women in the area.

The conflict has led to tens of thousands of Tigrayans fleeing as refugees into neighboring Sudan. Thousands are believed to have been killed, though numbers are only estimates since human rights organizations are unable to get into the area due to fighting. One Ethiopian official said around 2.2 million people have fled their homes. In the past few weeks, journalists have finally been able to get into the region to release witness accounts and situation reports. In recent decades, Ethiopia has been a close ally of the United States and a stable presence in the Horn of Africa. Analysts worry that the recent human rights abuses and conflict may upset this status and make Ethiopia a source of instability.

People from the Trigray region of Ethiopia
Rod Waddington

Reports of genocide and ethnic cleansing in Tigray are just the most recent reports of violence against minorities in Ethiopia. The linguistic and religious makeup of the country makes it one of the most diverse in the region. Minority Rights Group International keeps a world directory based on census data, and Ethiopia consists of over 90 distinct ethnic groups that speak 80 different languages. The country is 43.5% Orthodox Christian and 33.9% Muslim, with the remainder following Protestantism, Roman Catholicism, and traditional religions. The largest ethnic groups include the Oromo at 34.9% of the population, Amhara at 27.9%, and Tigray at 7.3%. The unique makeup of groups with different beliefs creates a difficult terrain for the government in power to navigate and future cooperation against violence is necessary to end the hate against minority groups.

“Pursuing Justice with Love and Power”: A Conversation with Brittany Packett Cunningham

a piece of street art from a George Floyd protest
Justice and Love. Source: Renoir Gaither. Creative Commons.

On Tuesday April 6th, the Institute for Human Rights at UAB welcomed acclaimed author and activist Brittany Packnett Cunningham to speak. Brittany facilitated a conversation entitled “Pursuing Justice with Love and Power.”  The discussion was moderated by IHR graduate assistant Jaylah Cosby and IHR intern Faiza Mawani.

Brittany began with discussing her inspiration for the phrase “love and power.” The phrase was actually borrowed from a lesser known piece of writing by Dr. Martin Luther King, Jr. It can be utilized in word format or in a series of emojis: the heart emoji to represent love and the fist emoji to represent power. Love and power are conceived as two opposites. For example, love is perceived as soft whereas power is perceived as intense. However, Brittany emphasizes the importance of the two together. Our power can be informed with our love. This can be seen in a political landscape with loving policies that empower people where they are.

Brittany then pivots the conversation to discuss love and power in the context of community building. Community building begins first by being in and participating in the community. She describes 2014 as a pivotal turning point in American history and in her personal history. With 2014 came the protests in Ferguson where young people protected the American people’s right to protest. Communities showed their love for themselves and for others by standing up to the injustices in local, national, and international communities. Love is the root of protests. Brittany states, “We don’t need to know the people who have died by police violence to love them.” To actualize what love looks like, it is required to be in community with people.

When asked about whether the term “community” can mean an integrated community or a homogenous community, Brittany confirmed that both are necessary in making sense of our racial identity in the world. Affinity spaces allow for safety and comfort in what we know and understand. Finding community in those affinity spaces often provides the opportunity to find community in multicultural spaces. While working towards that multicultural community can be difficult and uncomfortable, that safe space from the homogenous group is still there at the end of the day. In answering this question, Brittany emphasizes the need to push for integrated spaces while also understanding the simultaneous need for affinity spaces.

In the time of COVID-19, digitalization has become ever more present in all spaces an advocacy is no exception. Brittany acknowledges how digital spaces have somehow made it easier to work as an activist. She describes digitalization as another tool in the toolbox that works toward justice. It changes the way people can view work, life, and accessibility. However, the digitalization of life and work has also allowed misinformation to flourish. Brittany’s example of the dangers of misinformation is with voter suppression. The most effective form of voter suppression is to convince voters to stay home by encouraging them to believe that their vote doesn’t count. Similarly, Brittany warns against performative digital advocacy. If an Instagram post is being created with the sole purpose of gaining followers, this is an example of performative digital advocacy. Instead, advocacy posts should encourage action and therefore be productive. Most importantly, digital advocacy must amplify the folks most affected by the issue whenever possible.

A question from the audience inspired Brittany to discuss the intersection between religious faith and social justice. In response, Brittany stated, “I identify as political not in spite of my faith but because of it.” Brittany speaks from the perspective of a Christian and highlighted many of the issues modern Christianity has.

The conversation began to orient towards the Derek Chauvin case, which was ongoing at the time of the event, and policing in the United States. Brittany admitted to not watching the trial but looking at the coverage after the fact. Her primary reason for doing so is an understanding that nothing in the Derek Chauvin trial will bring back George Floyd. She highlights the important difference between justice and accountability in this section of the conversation. Justice would be an anonymous, alive, George Floyd sitting with his family and friends and living his life. That will never happen due to the actions of Derek Chauvin. However, Chauvin can be held accountable for his actions. When discussing the trial, Brittany states how she hopes that from the spectacle that is the trial, people are able to understand that police officers should never be expected or allowed to be the judge, jury, and executioner.

Brittany’s perspective on policing in the United States is that it needs to cease to exist how it is. She cites the “abolitionist tradition” of the United States. The people who fought against the abolition of slavery often argued the economics of slavery and the reliance the United States had on it, a similar argument we see occurring now when discussing police systems. Brittany asks the audience that if reimagining what public safety looks life scares you, to ask yourself where you would have stood on the abolition of slavery. “The safest communities,” Brittany states, “are not those with the most cops, both those with the most resources. Period.”

Brittany ended the conversation with advice on how to “get on the train” of activism. She says that the most important things to do are to listen, learn, and act but acknowledges that the temptation in activism is to default to whichever of those three is your are comfortable with, which is often “learn.” Brittany explains that it is easy to fall into the trap of sitting in the corner of your house, reading the literature and listening the people but never exiting to help build the communities and act. Learning is only half of the work. With such a digitalized world, there is an opportunity to learn and listen from the people we are the least like. Brittany advises to write down what gives you a privilege and an advantage in the world and follow the people who do not have your privileges. She also advises to act locally, highlighting the fact that you do not have to travel to another place to be an activist. “Link up with the organizations in your community,” Brittany advises, “and that is how we get to work.”

The Impact of Machismo on Women

by April Alvarez

The country of Nicaragua is rich in agriculture yet still suffers when it comes to the meeting the basic needs of the Nicaraguan people. However, women are the most severely affected by this as they are the primary bread winners of their homes, yet they do not have access to the same job opportunities that men do, and they are also fighting for their healthcare rights. The structure and dynamic of families vary from culture to culture–in Latin cultures, for instance, men have been taught to be the head of the household, provide, protect, and lay a solid foundation for the family, and the role of women usually consists of tending to the responsibilities of the home and caring for the children. Most of these roles are shaped by the behavior and values of the family as well as by society, which persuades or enforces the presence of certain behaviors and norms. Men are portrayed as dominate figures while the women are docile. Men take pride in their dominate role to an extent that may not be frequently seen in other cultures. This heavy presence of men dominating women is known as the machismo culture, and it has inevitably affected the way that women are portrayed in society and has negatively impacted their access to healthcare.

Photo of Nicaraguan mother and daughters fishing with net in river
Source: The author

Machismo is learned through social interactions and is instilled in boys from the moment of birth through adulthood. “Boys quickly learn that they are not supposed to cry, that they have far greater freedom than their sisters and that adaptation, submissiveness and responsibility for children and domestic work are for girls” (Berglund, Liljestrand, Marín, Salgado, & Zelaya, 2000). Boys are taught that crying is a sign of weakness and that deprives them of the ability to express all their emotions and by developing a nature of pride and coldness, they are forced to swallow emotional burdens rather than voice them. Consequently, this process affects how they treat and view the women in their lives. Women, therefore, never escape the cycle of being viewed as docile creatures who’s only value comes from how well they can perform household chores and care for children.

Because the unemployment and poverty rate are so high in Nicaragua, women are often taught that they need to depend on a man for economic support. However, the high pregnancy rate is also a consequence from the lack of sexual education in schools and in homes by parents. The country is heavily influenced by Christianity, which emphasizes the importance of purity before marriage; however, many homes fail to educate or emphasize the role that men play in this as well. The nature of machismo emphasizes or rewards men who are womanizers, which inevitably leads to amounted responsibility if they get a woman pregnant. It is common for men to have a wife and children but also have a few girlfriends that they see from time to time to “destress” from their home or work life. While the man can go out and have fun with other women and have unlimited liberties, if a woman is even suspected as being unfaithful her husband may beat her. While an outsider may easily suggest that the women in the relationship should leave if they find themselves under these circumstances, it is not that easy, especially when the man is considered the family’s stability and support. However, other family members have a heavy influence on why a woman stays with her husband. Adriana, a young lady in her twenties who participated in a study about adolescent pregnancies in Nicaragua said that “they teach us that you have to endure, to suffer, because that is our obligation. Maybe it’s because their mothers treated them like that…. Consequently, they teach us to be only mothers and housewives” (Berglund, Liljestrand, Marín, Salgado, & Zelaya, 2000). This tradition is so deeply rooted in the culture that it has ingrained the idea that a women’s value is lost if they leave their husbands. Their first husband shall be their last and if they leave, no one else will love them. Women often question every decision they make for this same reason and if they are abused by their husbands then they have been psychologically conditioned to think they are the ones to blame.

Photo of Nicaraguan women and child holding up woven baskets
Source: The author

One of the characteristics of machismo is respect and to challenge a decision made by one’s husband, who is seen as a superior, is like challenging their masculinity and it is a symbol of disrespect too. Men submerged in the machismo culture are also evaluated as a man based on their ability to have children therefore, more is better. Men have been able to justify this view is by finding ways to manipulate women so that they maintain their power. A study conducted in the cities of Managua and Leon evaluated how men viewed reproductive health and their responses to participating in gender training programs. One of the men stated that “He aims to help other young people avoid the negative consequences of unsafe sexual behavior, such as unintended pregnancies, sexually transmitted diseases, and HIV” (Torres, Goicolea, Edin & Öhman, 2012). This is an important finding as it successfully communicated how the behaviors of men were affecting not only the women but also their own health. The men take immense pride in having intercourse with women without using protection because it was another way of asserting their dominance. However, many were not aware of how those habits were exposing them to health dangers.

Despite the raise in awareness, men in Nicaragua still fail to break the cycle of violence and take any real initiative. In fact, in many areas the problem has worsened which affects women and children living in the home as they become exposed to situations that they begin to perceive as normal. “The fact that children are so often witnesses to violence against their mothers is of particular concern, not only because it exposes them to the risk of abuse themselves but also, in the case of boys, to the risk of becoming battering husbands as adults” (Ellsberg, Peña, Herrera, Liljestrand & Winkvist, 2000). The violence that women and even children are exposed to has more than physical consequences, it can also lead to a higher risk of illness further along in their lives. There is only so much stress that the body can take without releasing it, therefore, the body can become ill from all the intensity and constant fight for survival. The main reason men may have not been compelled to change their behavior is due to their social circles, especially other men. Most men have the “fear of rejection and discrimination” because of the “peer and family pressure to conform to traditional norms and values” (Torres, Goicolea, Edin & Öhman, 2012). Without the support of the people closest to them, they are less likely to step out of their comfort zone. They would also have to battle with being perceived as crazy because advocating for women’s rights is wrong or does not matter. No one likes to be rejected, especially if your masculinity is in question. A male who begins to speak out against domestic violence and the cultural norms would be deemed unworthy of respect because they have become soft and weak.

Women’s centers known as Casas de Mujer in Nicaragua have been successful in holding men to a high behavioral standard by equipping women with the knowledge of their rights by laws of the countries. Overall, the houses have provided a safe space for women where they can feel reassured, unashamed, or guilty, and be educated on their legal options, as well as on their value as a human being. The houses also help women unravel how machismo has affected their lives, make self-defense available, and teach women how they can play a role in breaking machismo norms with their sons. However, while there are great NGOs that have parted the way for women, the few that are present may struggle to remain open due to funding and support. Women around the country still battle with violence in their homes, especially in rural areas. The country must provide women with equality in the work force so that they do not have to be dependent on males, and so that they have access to healthcare. The women should also be allowed to follow their dreams, aspirations, and seek a life worthy of respect and dignity without being forced to confide to a life that is hidden in the dark. There is still an abundance of work to be done.

 

 

A Glimpse at the Battles Women Face in Nicaragua

by April Alvarez

Photo of two little girls holding beans and smiling
Source: The author

A Human Rights Internship

This 2021 Spring Semester, UAB’s Institute for Human Rights had the privilege of partnering with Clínica Verde in Nicaragua to dive into the human rights issues that women in the country face, especially regarding health care. The internship, directed by Dr. Tine Reuter and Dr. Stacy Moak, has opened doors to important conversations about the importance of voicing and advocating for people who need support. Although the semester just started, those involved with the internship have already been exposed to several educated and experienced scholars that are making a mark on the country and are looking to equip and inspire others to do the same. In just one month, students have learned about the life of women and children have struggled to find economic stability, and access to basic resources. The purpose of this partnership with Clínica Verde is dive deeper into the ways that UAB (University of Alabama at Birmingham) students can serve others even during a global pandemic. Through the development of the course students will develop programs and educational presentations that aim to advocate the same values and goal displayed by the staff at Clínica Verde to reach out to more people in the clinic’s surrounding community but also to those in more rural areas.

Feed My Starving Children (FMSC)

Yolanda Paredes-Gaitan was the first speaker invited to speak to the students. She lived in Nicaragua for twelve years but is now currently living in California and working for the U.S. government. While in Nicaragua, she worked alongside Clínica Verde helping find ways to advocate for human rights issues, now she does that in partnership with the U.S. Valuable information shared through her presentation revealed that 65% of people in Nicaragua live in rural areas that are usually only accessed by walking or horses. Although the country of Nicaragua is rich in resources such as coffee, chocolate, and honey, however the country has been deemed the second poorest country, after Haiti. So why does this matter? It matters because it affects everything, including the quality of life in the country. Every community in the country has what is known as a health post. Each health post is usually the primary place for individuals to go to for basic health care needs, especially since few people have access to a nearby hospital. However, the problem is that most of the posts are rundown and in need of repairs. With the help of Clinica Verde, one post which had a structure that was falling apart, had holes in the roof, had no running water was transformed into a new and improved post that is now a green building that has natural ventilation, lighting and has access to water and the resources needed to provide the community with quality services. The goal of Clínica Verde is not to keep all the knowledge to themselves but instead to spread it with those in the country. Another thing that the clinic has been able to do is to provide posts with the knowledge necessary to run an intensity garden. The reason the clinic does this is because they are not looking to provide the women and children with short term solutions to their problems. They want to equip people with the knowledge to improve their lives long term, so they are more educated on how to live a more healthy and sustainable life.

Who visits the clinic?

People from all around the country visit the country. One lady traveled by bus and walked two hours up a hill just to get back home, but she did it because she loved the care provided by Clínica Verde. However, unlike the traditional view that when patients need care, they must go to the clinic, Clínica Verde travels to rural communities three times a week. Their mission goes beyond what the four walls of their building. They make it a priority to reach those who would otherwise not have time to visit the clinic. Another important thing to note is that the clinic also Nicaragua had no education in optometry until one donor came to the country and changed that. Now the team at Clínica Verde also has a program that helps provide people in the community with free glasses which is centered around the students but also anyone in the student’s lives that may also need glasses. This optometry program has also allowed senior citizens to have surgeries that have saved them from going blind.

Discounting the Narrative of The Model Minority Myth

In the past year, there has been a drastic rise in hate crimes against Asians across the globe. This was fueled by inflammatory language and anti-Asian rhetoric surrounding the COVID-19 pandemic. Recent hate crimes and acts of discrimination against people of Asian descent are not isolated to the past year. Anti-Asian language and rhetoric is beginning to garner widespread media attention in light of the Atlanta shootings during which six Asian women were killed. It’s incredibly sad and concerning that it took this instance to gain media attention for the injustices that have been plaguing Asian American and Pacific Islander (AAPI) communities. Asian American communities face a unique reality regarding racism and racial violence that’s not often seen in other racialized communities. On one hand, Asians are praised and encouraged to be the perfect minority, and on the other they are still placed in the racial hierarchy that seeks to oppress them via harmful stereotypes and nationalist ideals.

While some of the hate crimes are due to overt racist attitudes, others are due covert cultural stereotypes about Asian Americans that are reinforced in the media and pop culture. These stereotypes present Asians as submissive and hardworking. “People don’t think that Asians will fight back” so they are more easily targeted by others who don’t fear the consequences. As a result, the elders in the Asian community have had to bear this burden of violence. Asian American stereotypes are a direct result of this community being portrayed as the model minority.

What Is the Model Minority Myth?

Japanese Internment Campus During World War II. Sources: Japanese American Relocation Digital Archive

The model minority term was coined by William Petersen in 1966, a white male who argued that Japanese Americans could not experience racism because they were capitalistically and socially performing better than other groups of color. This is incredibly ironic because of the Japanese concentration camps that were built by the US government during World War II.  This model minority myth stereotypes Asians as studious, successful, hardworking, and smart. It is this population that despite being a minority has challenged the odds and accomplished the “American Dream.” Even though this stereotype has seemingly positive overtones, it is especially damaging for Asian Americans and other minorities. The model minority myth pits minorities against each other, while also simultaneous ignoring the systemic racism that plagues Asian Americans. It also takes a huge toll on the mental health of Asian populations, because of this burden to succeed and compete against other minorities in a distinctly white dominated country. Asian Americans that don’t fit this model minority mold, who are of lower socioeconomic status, and work in low-wage industries are more susceptible to experiencing hate crimes and racial violence. Asian women encounter even more difficult odds. Asian women are fetishized, sexualized, and marginalized. Asian women are also in an extremely precarious position and vulnerable to facing violence.

Source: Doonsbury Comic Strips

Gregg Orton, national director of the National Council of Asian Pacific Americans, says that there is a narrative that says we are alright, that we don’t have problems and so we should not complain. Rewriting the challenge of this narrative speaks for itself, especially since it emphasizes the type of work that needs to be done to combat this notion and these harmful stereotypes. While not every act of discrimination or crime that takes places against Asian Americans is a hate crime or racially motivated, these repetitive and familiar acts of violence and complacency are certainly something to address.

The model minority myth contributes to the oppression Olympics and damages the unified front that people of color are attempting to uphold against individual and systemic acts of racism. This myth has been weaponized against the Black community and against Asian forms of resistance. Illustrating Asian Americans as the epitome of the “American Dream” damages the lives of Pacific Islanders, Native Hawaiians, and Southeast Asian Americans. Their needs, struggles, and harms they face are made invisible. This does not mean that Asian Americans do not benefit from the oppressive nature of the model minority narrative. This is not an excuse to discount the racial violence and discrimination that the AAPI community faces every day. To move beyond this myth and fight it, there needs to be solidarity between AAPI groups and other marginalized communities. We have already seen this in action in light of the Black Lives Matter protests this past summer and especially this past month.

What can you do to help?

  • Donate to these organizations.

Stop AAPI Hate, Asian Americans, Advancing Justice, Welcome to Chinatown, Compassion in Oakland, NextSharkGold HouseApex for Youth, Asian Mental Health CollectiveDear Asian Youth, Asian American Collective, Hate Is A Virus, AAPI Community Fund, Red Canary, AAPI Women Lead, Asian Americans Advancing Justice – ATL, Asian Feminist Collective, Asian Pacific Environmental Network

  • Educate yourself on the racialized history of Asian Americans. There is a hefty history of racism against Asian Americans in the U.S.
  • Deconstruct both the overt and covert stereotypes that enforce the model minority model.

The Suez Canal, Global Trade, and the Plight of Seafarers

Every significant economic market in the world has a large reliance on the global supply chain, or globalization. These supply chains rely on canals to connect one side of the world to the other, including the Panama Canal and the Suez Canal. On Tuesday March 22nd, one ship single handedly disrupted the entire global supply chain. The Ever Given, one of the largest container ships in the world, ran aground in the middle of the Suez Canal. This event blocked any other container ships from crossing the Suez Canal in either direction, effectively cutting off a major link between Asian markets and European markets.

evergiven blockage in the suez canal
The blockage created by the Ever Given as of March 21, 2021. Source: European Space Agency. Creative Commons.

According to an analysis by Bloomberg, the Suez Canal blockage created by the Ever Given is holding up $9.6 billion of goods. Some blocked ships are carrying oil, others are carrying items from electronics to clothes. Should the blockade in the Canal last for two weeks, nearly one-fourth of the container ships that would normally be in European ports will be blocked. Normally, approximately 12% of global trade passes through the Suez Canal. Every day, the canal is able to move about 106 large shipping containers between Asia and Europe. To put this in perspective, before it was released, it is estimated that the Ever Given was holding up about $400 million an hour.

The world has recently been relying on markets that reduce the need for stockpiling items and instead provide products “just in time.” The internet and the current system of global shipping allow companies and consumers to buy and receive products right when they need them, instead of stockpiling. The COVID-19 pandemic provided a fantastic example of how “just in time” manufacturing has major flaws. From toilet paper to essential medical protective gear, certain products were in very high demand around the world. There was the assumption that these products could be delivered quickly and dependently to those who needed them at the start of the pandemic. However, this calculation was severely flawed and the high demand from all corners of the world for the same products caused months of delays in manufacturing leading to deadly consequences.

 

The suez canal aerial view
The Suez Canal. Source: David Reid, Creative Commons.

The Suez Canal runs through Egypt, connecting the Mediterranean Sea to the Indian Ocean. The canal was initially owned by French investors when it was conceived in the mid-1800s. The construction of the canal began in 1859 and took 10 years and 1.5 million workers. These workers were drafted from Egyptian peasants, approximately 20,000 peasants every 10 months, for extremely difficult work that was very poorly compensated. Many of these workers died of various diseases, including cholera, during their time working on the canal. Throughout the World Wars, Britain controlled the canal. However in 1956, British powers withdrew after many years of negotiating with Egypt. At that point, the Egyptian government led by President Gamal Abdel Nasser had control of the canal. The Suez Crisis began in 1956. Nasser had decided to nationalize the canal once the British forces departed. Israeli, British, and French forces decided to stage a military intervention after deciding the Egyptian response to the canal could be seen as a security threat. The crisis ended in 1957 due to the first-ever United Nations’ peacekeeping force.

The Suez Canal blockage created by the Ever Given has brought to light how much the world relies on cargo ships. 90% of the global trade is carried out within maritime supply chains. As the COVID-19 pandemic has continued, thousands of workers on ships have been stranded due to COVID-19 restrictions, unable to return to home countries and unable to be relieved. This has become a humanitarian crisis. Seafarers are the ones providing the world with food, essential supplies, and any other items purchased by consumers. However, they have been unable to leave their ships and go home to their families.

cargo ship
Cargo Ship. Source: Pedro Szekely, Creative Commons.

Crews on the ships are supposed to rotate on and off the vessels every 11 months. However due to the pandemic, many seafarers have long surpassed this 11 month marker and still have no notice as to when they can return home. Even before the pandemic, seafaring is a difficult job. The shifts are long, sleeping quarters are tight, and there is very little contact with those off of the ship. At the beginning of the pandemic, the situation was even described as bordering on forced labor. A major problem is the growing levels of fatigue experienced by the crew on ships. The number of reported suicides within this population has doubled, with this statistic not including the cases that were deemed accidents or missing at sea.

While the blockage of the Suez Canal by the massive ship, the Ever Given, has prompted memes and jokes around the world, it has brought more attention to the world’s reliance on shipping industries and to the lack of welfare experienced by seafarers. The Ever Given rendered the Suez Canal virtually useless for many days and the ramifications of this will fall primarily on the backs of shipping industry workers. It is important to recognize how COVID-19 has impacted the global economy as well as seafarers and to work towards achieving fair rights for these workers.

 

The Rise in Anti-Asian Violence – An Event Recap

No More Hate
“No More Hate.” Source: Creative Commons

On Wednesday, March 31, the Institute for Human Rights at UAB welcomed Dr. Peter Verbeek, Associate Professor in Anthropology and peace behavior scholar, to the Social Justice Café. Dr. Verbeek facilitated a discussion entitled “The Rise in Anti-Asian Violence.”

Dr. Verbeek began by recounting several of the vicious attacks leveled against Asian-Americans in recent weeks. Apparently stemming from the hateful rhetoric and blame-casting around the origins of the pandemic, the nature of the attacks on Asian-Americans listed by Dr. Verbeek included various forms of physical and verbal assault, discrimination, and homicide. After hearing of the horrid assaults that have been perpetrated against Asian-Americans there was an uncomfortable pause in conversation as participants digested the magnitude of the reality and the necessity of standing in solidarity against anti-Asian violence. Looking back to the Universal Declaration of Human Rights’ Preamble, which reads “Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,” Dr. Verbeek explained how these attacks constitute a violation of the basic human rights of persons of Asian-descent. He reminded participants that “peace is an ongoing process” and that while pursuing peace, we will constantly face challenges and uncomfortable situations.

Dr. Verbeek then began discussing the mass murder that occurred in Atlanta, Georgia on March 16, 2021. At this point, participants began to share their personal experiences with discrimination and racism. This particular part of the conversation was guided by participants of Asian descent that were extremely candid while sharing their experiences. Many of the stories shared during this segment were heartbreaking and utterly disturbing. One participant expressed how the ongoing COVID-19 pandemic has exacerbated their level of discomfort and fear of being in public spaces. The participant was more afraid of being attacked while being in a grocery store than they were of contracting the deadly COVID-19 virus. The participant also stated they have greatly altered the manner in which they travel in public by wearing heavy clothing, hats, and sunglasses in an attempt to be less noticeable. Hearing the firsthand experiences, fears, and obstacles faced by men and women of Asian descent was a somber but important lesson for all.

In discussing how to support the Asian-American community during this time, Dr. Verbeek commend the actions of UAB faculty, specifically citing Dr. Kecia M. Thomas’ call for unity and understanding following the mass murder in Atlanta. One participant questioned the power in mass statements calling for unity and how we, as a community, can conceptualize the idea of peace and unity and apply those principles. Dr. Verbeek acknowledged that anti-Asian hate and violence in the United States stems from the December 7, 1941 attack on Pearl Harbor. The hatred and violence experienced by Asian people in the United States is not new and will continue to evolve. Dr. Verbeek found statements of solidarity to be valuable and a necessary tool used to introduce new audiences to the ancient history of white supremacy and oppression of minority communities in the United States.

Stop Asian Hate Protest Sign
Stop Asian Hate Protest Sign. Source: Shutterstock

While discussing mobilization and peaceful activism, a participant asked for advice on how they can better communicate and motivate those in their sphere of influence to become active and speak out against anti-Asian violence and discrimination. The participant’s request for advice was answered by a fellow participant. The advice included the tips to “first be gentle with yourself” then “be gentle with others” meaning, when engaging with others their level of understanding and outrage may not match yours, and this is ok. Be patient and understand that when introducing people to new ideas and concepts the gestation period will vary and to always be gentle with self-criticism. In conclusion, a participant offered a final call to action for all participants to continue to “educate, help organize, and raise awareness” and to continue to advocate for the protection of human rights domestically and globally.

Thank you, Dr. Verbeek and thank you everyone who participated in this eye-opening discussion. The Institute for Human Rights at UAB’s next event, “Pursuing Justice with Love and Power: A conversation with Brittany Packnett Cunningham,” will take place April 6, 2021 at 4:00PM (CT). Please join us and bring a friend!

To see more upcoming events hosted by the Institute for Human Rights at UAB, please visit our events page here.

Uncovering Hate: Revealing Not-So-Secret Hate Symbols

swastika flag
Swastika flag at a neo-Nazi rally in Massachusetts, USA. Source: Elvert Barnes, Creative Commons.

Hate symbols are hiding in plain sight. They are used to send messages, intimidate, and represent alt-right, white supremacist groups. Pretty much everyone around the world is able to recognize the swastika as a symbol of oppression and hate. However, hate groups have recognized how the swastika withdraws an immediate response of disgust and criticism from society. Therefore, hate groups have evolved to utilize symbols that perpetuate a very similar type of racism and hate as the swastika but are subtler and not as recognizable. Because of this, hate groups have been able to mobilize, protest, and distinguish their members from others without fear of retribution aimed at their symbols. This article serves as a baseline explanation of popular hate symbols within hate groups with the goal to make these symbols more recognizable and therefore less powerful.

People who utilize hate symbols in modern times work to ensure their ideologies are recognizable to likeminded people but not recognizable to the point that they might be criticized. Most of the time, neo-Nazis have three reasons to use a hate symbol: 1. They want to openly announce their support of the group/ideology 2. They want to intimidate or 3. They intend the symbols to be messages to other neo-Nazis. An example of secret messages would be the use of the number “1488.” 14 refers to the 14 words of a slogan utilized by white supremacists and 88 refers to “Heil Hitler” with H being the 8th letter in the alphabet. A popular way of hiding this message in social media posts, pieces of clothing, or on posters is to represent it on a pair of dice.

sonnenrad pendant
The Sonnenrad. Source: ADL, https://www.adl.org/education/references/hate-symbols/sonnenrad

The sonnenrad, or black sun, has long been a symbol of the neo-Nazi movement. While the symbol originates from an ancient Norse representation of the sun, more modern context shows us how the sonnenrad was a symbol of Hitler’s SS and after the fall of the Nazis in Germany, a symbol of the remaining Nazi supporters. Many hate symbols, including the swastika, have been appropriated from ancient cultural symbols in order to encourage dangerous racist narratives. The head of the SS, Heinrich Himmler, had a sonnenrad mosaic installed in the floor of the SS headquarters and included the SS’s insignia within the sonnenrad to represent the “Aryan race” the Nazis were intent on creating. Contemporary neo-Nazis have revived the symbol. While the swastika is known around the world as a hate symbol and is illegal in certain countries, the sonnenrad is not so well known despite the similar hateful connotations it represents. A manifesto created by Brenton Tarrant displayed the sonnenrad prominently on the cover. In March of 2019, Tarrant massacred 51 members of two Christchurch mosques. The sonnenrad has become alarmingly disseminated, with the symbol being used in memes and social media posts in support of alt-right leaders around the world.

The combination of the colors red, white, and black is another example of a neo-Nazi symbol. These colors were originally the colors of the German Empire that fell after World War I. Hitler deliberately used these colors when creating the Nazi flag, using propaganda and the colors to try and draw Germans into the Nazi agenda by connecting the imperialism of the German Empire and the Nazi regime. Hitler himself stated that the red represents the “social idea of the movement,” the white represents the movement’s roots in nationalism, and the black is for the swastika, or “the mission of the struggle for the victory of the Aryan man.” Since Hitler, neo-Nazi groups have revived the hateful symbolic meaning of the colors, strategically placing them to show allegiance to white nationalist ideologies.

Here is a short list of other common hate symbols:

  • A white nationalist group named the Detroit Right Wings claimed and altered the logo of the Detroit Red Wings. The altered logo contains a Nazi SS symbol, the sonnenrad, and prints it on shields and t-shirts.
three triangles intertwined to form the valknot
The Valknot. Source: ADL https://www.adl.org/education/references/hate-symbols/valknot
  • The valknot, or “knot of slain,” is an ancient Norse symbol used to represent the underworld. This symbol has also been appropriated by white supremacists. These groups use the valknot to demonstrate a connection to ancient Nordic culture and in some cases to represent their willingness to die in battle for Odin, a Norse god.
  • The kekistan is an almost exact replica of the Nazi war flag, with the Kekistan logo replacing the Nazi swastika and the color green replacing the large swath of red originally found on the flag. It is the national flag of a fictional place, used to show allegiance to the alt-right and many of Hitler’s ideologies.
The "ok" hand symbol with the three left fingers representing white and the index and thumb representing power.
White Power hand gesture. Source: ADL, https://www.adl.org/education/references/hate-symbols/okay-hand-gesture
  • The “OK” hand gesture was once an innocent gesture used in general society as a gesture to mean “okay,” incorporated in American Sign Language, and utilized in Hindu and Buddhism as a symbol of “inner perfection.” However, starting in 2017, the symbol started being used to represent white power. It is flashed in social media posts and videos, most infamously used by Brenton Tarrant. Tarrant flashed the symbol in a courtroom in 2019 after being arrested for murdering 50 people at mosques in New Zealand.
  • Vanguard America, a prominent white nationalist group, uses the phrase “blood and soil” as an alt-right nationalistic slogan. In this context the definition is not far removed from the Nazi definition, just more directed towards the United States instead of Germany. The soil refers to “american soil” with blood referring to “white blood.” The phrase attempts to draw hereditary connections between the land of the United States and white people, completing negating the fact that many indigenous peoples lived and survived on the land of the United States for centuries before white people dared to grace the land with their presence.
An iron cross with a swastika in the middle
The Nazi Iron Cross. Source: ADL https://www.adl.org/education/references/hate-symbols/iron-cross
  • The Iron Cross was a German military medal that has centuries of history. However, the Nazi regime claimed the medal and utilized it, placing a swastika within the metal of the cross, thereby making it a Nazi symbol. After World War II, the Iron Cross was primarily discontinued, however white supremacists, alt-right groups, and neo-Nazis have continued to use the Iron Cross as a symbol for their racist beliefs.

The Nationalist Socialist Movement (NSM) is one of the largest neo-Nazi organizations in the United States. The group is not shy about their respect and support for Adolf Hitler and will go so far as to wear Nazi uniforms with swastika armbands to protests. This group has roots in the American Nazi Party, founded in 1959. The NSM chose the Othala Rune as the new sign of alt-right white supremacy. The Othala Rune was originally an ancient symbol rooted in ancient Germanic cultures. It was appropriated by the Nazi movement in Germany to represent the “pure Aryan race.” It was chosen by the NSM after they felt the swastika was too recognizable and wanted something “more mainstream” to take on a very similar meaning as the swastika.

On January 6th 2021, the United States saw an attempted coup occur as supporters of former President Donald Trump stormed and raided the Capitol Building. Many of the symbols discussed above were prevalent on t-shirts, hats, and even skin. The QAnon supporter Jake Angeli, whose picture has been widely circulated since the event, had a variety of alt-right hate tattoos, including the Valknot. The neo-Nazi symbols themselves were enough to stem the rumors that anti-facist groups like ANTIFA were responsible for the attempted coup. However, outside of scholarly news articles, there was not much discussion about the symbols seen on flags, clothes, and skin on January 6th. In the case of modern hate symbols, their relative secretiveness gives them power. It is important to be able to recognize these symbols to keep marginalized groups safe and to hold people accountable who may support the meanings behind these symbols. For more information on the symbols outlined above and others, visit the ADL Hate Symbols Database. 

The Shift from “Autism Awareness Month” to “Autism Acceptance Month”

The Autism Society of America, the United States’ oldest leading grassroots autism organization, is celebrating Autism Acceptance Month (AAM) in April 2021. This month was previously known as Autism Awareness Month, but this year, the Autism Society is taking to social media to assist it in changing the title to Autism Acceptance Month.

AAM
Autism is a developmental disorder that affects 1 in 59 Americans as of 2020. (Source: Yahoo Images)

In 1970, the organization launched an ongoing national effort to promote autism awareness and to assure that all autistic people are able to achieve the highest quality of life possible. The first annual National Autistic Children’s week commenced in 1972, which evolved into AAM. This year’s campaign is titled “Celebrate Differences,” and it is “designed to build a better awareness of the signs, symptoms, and realities of autism.” The 2021 focus is to “provide information and resources for communities to be more aware of autism, promote acceptance, and be more inclusive in everyday life.” With the prevalence of autism in the United States rising from being 1 in 125 children (2010) to 1 in 59 children (2020), the need for AAM is greater than ever.

So why the shift from Autism Awareness Month to Autism Acceptance Month? Christopher Banks, President and CEO of the Autism Society of America, puts it like this: “While we will always work to spread awareness, words matter as we strive for autistic individuals to live fully in all areas of life. As many individuals and families affected by autism know, acceptance is often one of the biggest barriers to finding and developing a strong support system.” The shift in terminology fosters acceptance to ignite change through improved support and opportunities in education, employment, accessible housing, affordable health care, and comprehensive long-term services. Acceptance is so integral that the Autistic Self Advocacy Network (ASAN) has been referring to April as Autism Acceptance Month since 2011, expressing that accepting autism as a natural condition is “necessary for real dialogue to occur.” The Autism Society of America is also advocating the federal government to officially designate April as “Autism Acceptance Month” since there has never been a formal designation for AAM.

The United Nations has, however, designated April 2nd as World Autism Awareness Day that is commemorated internationally. This year, the UN plans on hosting a virtual panel discussion titled “Inclusion in the Workplace: Challenges and Opportunities in a Post-Pandemic World” on April 8, 2021. The panel will consist of individuals on the autism spectrum who have personally experienced challenges in the employment market, especially in light of the COVID-19 pandemic.

AAM
The UN designated April 2nd as World Autism Day. (Source: Yahoo Images).

 

Acceptance is something the global population has been and continues to struggle with, but engaging in conversation and learning about one another’s perspectives, we can individually become accepting. And if the global population decides to embrace such a philosophy, our world can be filled with more love and acceptance and less hatred and stigmatism. Let us all aim to be aware and accepting of the global autism community as well as others. It starts with you and educating yourself.

Why Feminism Needs To Be An Anti-Racist Movement

March 8th was International Women’s Day. When I woke up that morning and started scrolling through Instagram, I saw all my friends and family recognizing the burdens that women face and celebrating their strength and existence. Then, I saw a post about Meghan Markle, a Black woman who is also the Duchess of Sussex, and the very racist comments that have surfaced after her interview with Oprah. A week later, on March 13, was the one-year anniversary of Breonna Taylor’s murder. Breonna Taylor’s family still hasn’t received justice for her murder. The sexist and racist language surrounding Taylor’s death was despicable. Last week in a mass shooting, six Asian American women were killed directly related to the anti-Asian rhetoric that’s been happening since the emergence of COVID-19 and the racism that’s been normalized towards Asian communities. The irony of the situation seemed inescapable in light of the celebratory month. Women are supposed to be uplifting other women, especially Black women. Malcolm X said that, “The most unprotected person in America is the Black Woman. The most neglected person in America is the Black woman,” and the past year has shown us that. Just like it’s shown us that it’s all women of color whose needs will be ignored and whose bodies will be violated. As a fellow woman of color and a feminist, I know I exist at the intersection of multiple systems of oppression: white supremacy and patriarchy. I believe that we can’t be feminist, unless we are also antiracist.

Source: Informed Images (flickr.com)

Feminist Theory

Mainstream feminist theory has been criticized for centering the needs of white women and largely ignoring the needs of women of color, or assuming that their needs are the same. This has led to White women speaking on behalf of all women, as if it’s a situation of one size fits all. It’s not. Similar to how the reproductive justice movement became based on the needs of middle-class white women, the idea of “sisterhood” within the feminist movement also catered to similar populations. Due to this, it’s not surprising that even though we have, Black, Indigenous, Mexican, and Asian feminists, their platforms and voices are often ignored and suppressed in preference to white women. Even when gender and race oppression are acknowledged and discussed, information pertaining to gender oppression is only highlighted from the perspective of white women. Racial oppression and systems of resistance are most often told from the perspective of men of color, further negating the very specific experiences of women of color.

Black women and women of color are not only told that they belong to lesser genders, but that they are of lesser races. The experiences of white women who have experienced oppression is unlike the experiences of women of color. There is no parallel, because the intersectionality of their identities compound on each other to equate a sum that is greater than oppression from any individual source. These experiences of discrimination are attributed to race, gender, class, or all three. Not only are women of color experiencing this unique combination, but they are also aware that they are being marginalized from multiple avenues; avenues that don’t oppress white women or other men of color.

Source: Yahoo Images (brewminate.com). Portrait of Maria Stewart-the first Black feminist abolitionist.

The anti-racism movement has been far more socio-politically active than the feminist movement. Black women were key figures during the abolitionist movement, fighting for womanhood denied to them as enslaved persons. While Black men were in the media spotlight, it was Black women who were running the show from behind the scenes of the civil rights era from raising funds, community and grassroots organizing, and mobilizing followers. As such they were key activists for antiracism, allowing them to secure their roles in the gender inequality movement. But the work of these Black women in the civil rights movement has been ignored and forgotten, in leu of men who often held sexist beliefs on gender norms and equality.

Feminism as an Antiracist Movement

Feminism needs to be an antiracist movement, because there is a need for a political movement that highlights the intersection of race and gender oppression. Yes, white women have been mistreated. Yes, they have faced oppression, but it’s important to recognize that for women of color, this discrimination and mistreatment is doubled and quadrupled. If we can free Black women, dismantle the patriarchy, and white supremacy, all women will be free. Only when we address white supremacy and systems of violence that benefit the white man, can we truly start to change the other related systems of power and oppression.

How can you help?

  • Continue to raise awareness and fight for Breonna Taylor.
  • Listen to the experiences of Black women and women of color around you. Come from a place of empathy. White women need to decenter and rid of themselves of the white savior complex. Their activism needs to happen because it’s the right thing to do.
  • Address the need for intersectionality when talking about race and feminism.