“Statue of Lady Justice” Source: Jernej Furman via Flickr
Note from the Author: This blog was written to accompany the Social Justice Café Transitional Justice: Here & Now hosted by the Institute for Human Rights at UAB on Wednesday, November 30th at 4:00pm CST. At this event we will discuss a brief history of Transitional Justice in the United States and hold an open discussion about what it could look like in the home city of the Institute, Birmingham Alabama. You can find out more information and join the virtual event here. In this post, we will explore transitional justice in the United States. We will have another post on the international context of transitional justice.
Transitional justice is a field of international justice that “aims to provide recognition to victims, enhance the trust of individuals in State institutions, reinforce respect for human rights and promote the rule of law, as a step towards reconciliation and the prevention of new violations” (OHCHR). Often referred to as TJ, transitional justice is a system of multiple mechanisms and processes that attempt to create stability and ensure justice and remedies for victims of oppression and human rights transgressions. Some of the most commonly used mechanisms of TJ are truth commissions (TCs), reparations, and trials of perpetrators.
In practice, transitional justice has often been restricted to nations following active conflict or repressive authoritarian regimes, otherwise known as transitional time periods. This traditional understanding of transitional justice is beginning to evolve as stable, established democracies like Canada and South Korea implement TJ mechanisms such as truth commissions and reparations to address and amend state-sponsored abuses of certain groups. As it evolves the international gaze has once again turned to the United States and the uncomfortable discussion about the historical and ongoing oppressions. This article intends to establish the historical basis of transitional justice in the United States and recent developments to encourage a conversation about acknowledgement, fact-finding, reparations, and justice in the land of the free.
Section 1: Historical Examples of Transitional Justice in the United States
With an international spotlight on the Black Lives Matter movement in the United States in 2020 came an increase in conversations about reparations to African Americans for the abuses of slavery, segregation, police brutality, prison labor, exclusion from housing and education and other forms of state-sponsored oppression that have proliferated for centuries. The discussion about the harms the American government has caused to Indigenous tribes, Alaskan Natives and people of Hawai’i, and other marginalized groups has been a matter of public discourse for decades. While the word reparations saturated international media, little attention was given to what reparations would truly look like, could look like, and examples of when the United States have provided reparations before.
While the spotlight of this discussion about reparations is often on monetary forms, such as property, cash or pensions, transitional justice recognizes that reparations can and should come in many different guises in order to provide a more holistic and healing process for victims. Reparations are deeply context-specific, and should be tailored to the needs of the victim, nation, and individual circumstance. However, examples of other forms of reparations and TJ include official acknowledgements and apologies, funding of research to uncover facts and educate the public on the truth, providing education and/or healthcare to victims and their families, and preserving historical sights and monuments. Ultimately, they should be determined by and catered to the people involved.
I have included both a brief infographic timeline and a more detailed look at a few examples of government-led transitional justice mechanisms in the United States below. It is important to note that, as many of these instances occurred prior to our modern definitions of transitional justice and reparations, this timeline encompasses cases of compensation which, under similar circumstances today, would likely be considered reparations, but were not explicitly intended as such at the time. The same goes for fact finding commissions that are analogous modern Truth and Reconciliation Commissions, though they lack that title. I have excluded instances of payments or acknowledgements being issued following a lawsuit through our judicial system, as well as instances of TJ being led by non-governmental entities like community organizations, charities or other non-governmental institutions.
Infographic by Maya Crocker for the Institute of Human Rights. Source: https://guides.library.umass.edu/reparations
President Lyndon B. Johnson established the National Advisory Commission on Civil Disorders, otherwise known as the Kerner Commission, in 1967. It was established to serve the purpose of a fact-finding mechanism akin to a Truth Commission today. The goal of the commission was to identify the causes of the violent race riots of 1967. While widely ignored, the Kerner Commission found that the root of the unrest were unequal economic opportunities, racism, and police brutality against minority racial groups in America.
Following concentrated efforts from interest groups and international attention, the United States federal government committed to two massive examples of explicit transitional justice mechanisms in the 1980s for Japanese Americans that were interned by Executive Order 9066 during World War II. In 1980 President Jimmy Carter signed the Commission on Wartime Relocation and Internment of Civilians (CWRIC) into law, establishing a clear transitional justice mechanism (truth commission) at the national level. The CWRIC published the full report of their findings in February of 1983, and momentum from the commission persisted with the recommendations which were published in June 1983. The recommendations included an official apology, pardons for those convicted of violations of the executive order or during detainment, and the establishment of a federally funded foundation for research and education on the incident.
Shortly after the results of the CWRIC circulated across the nation, the United States Congress passed the Civil Liberties Act of 1988 which provided all eligible interned individuals with a one time payment of $20,000 in reparations as well as official acknowledgement and apology from the United States. In addition, all individuals who were convicted of disobeying the executive order or violating rules while interned were officially pardoned.
In response to the massive Black Lives Matter protests in 2020, many subnational level truth commissions and reparations programs were initiated, including those in the State of California, Evanston, Illinois, and Asheville, North Carolina. As the national conversation continues, we may see an increase of examples of transitional justice at work in United States communities.
“Freedom?” Source: Nicu Buculei via Flickr
Section 2: You, us, and the future of transitional justice in the United States
Whether in Europe, Africa, the Asia-Pacific, the Middle East, or the Americas, civil society plays a key role in the transitional justice sphere. Civil society actors are civilian organizations which can be activist groups, media, charities, non-profit organizations, educational groups and schools, or just citizens interacting with policy. Most recent transitional justice measures that have been implemented in the past few years in the United States have been on the subnational level. They are occurring as a result of citizens’ calls for action, constant attention on the need for transitional justice, and the everyday acts of discussing transitional justice.
Birmingham, Alabama is a historic city for human rights, civil rights and civic action. Civil society here, in this city, has influenced national change through the Civil Rights Movement as well as citywide changes like the removal of confederate statues in public parks and the preservation of historic sites from the Civil Rights Movement like the Greyhound Bus Station and 16th Street Baptist Church.
The Institute of Human Rights at UAB fosters an educational environment where you can see civil society at work, and hosts Social Justice Cafes on the second Wednesday of every month during the school year at 4:00pm CST. We will be hosting our last Social Justice Café of the semester, Transitional Justice: Here & Nowon Wednesday, November 30th to discuss what transitional justice should look like in American cities like Birmingham. You can find out how to join these open discussions, and become a civil society actor yourself, and attend more free educational events from the Institute of Human Rightshere.
Cameroon, once a bastion of peace and tranquility, is now a nation beset with a series of violent and armed conflicts. Since late 2016, an armed conflict between the state defense forces of Cameroon and the non-state armed groups (NSAGs) of Southern Cameroons’ has ravaged the country. In the last six years, there have been more than 6,000 deaths, 765,000 internally displaced persons (IDPs), and 70,000 registered refugees in neighboring Nigeria, with approximately 2.2 million people in need of humanitarian aid. The Norwegian Refugee Council has referred to the conflict as one of the most neglected in the world. The long-term human capital consequences of this conflict are enormous.
A more comprehensive background of the armed conflict and humanitarian crisis in Southern Cameroons can be found in a previous IHR blog post, “Cameroon, a Nation Divided”.
Source: via Yahoo Images
It is against this backdrop that the Cameroon Humanitarian Relief Initiative (CHRI) in partnership with the Institute of Human Rights (IHR) co-hosted an international webinar, “Updates on the Humanitarian Crisis from the Ongoing Armed Conflict in the Southern Cameroons”on the 18th of October, 2022. The aim of this event was to discuss the current humanitarian crisis from a multi-perspective panel. The speaker biographies can be found at the bottom of this blog post.
Excerpts from this webinar were edited and woven together for this blog post. The full recording of the webinar is available on request by contacting ihr@uab.edu.
Source: via Yahoo Images
Overview
What are the current humanitarian needs for Internally Displaced Persons (IDPs) in Southern Cameroons?
Atim Evenye: The current context and the magnitude of the ongoing crisis in the Northwest and Southwest regions remain tense. There is continuous violence in targeted areas. We have the destruction of properties. We have abductions and kidnappings of both community people and administrators. We have killings and local arrests. We have continuous attacks on schools and students. Humanitarians face threats and direct [armed] attacks. [These are carried out] by both parties, the non-state actors and the state defense forces.
The population [has] really [been] under duress and stress for over six years.
Food Security: Atim Evenye: When it comes to the current needs for IDPs, at the moment, I would say food security remains one of those outstanding needs. Especially in the rural areas, because these IDPs have fled their place of abort. They don’t have access to their farms. [As such,] they don’t have the economic capital [for even] daily subsistence. So, there is a lot of dependencies now on family members, [or] world food programs, and other humanitarian organizations bringing food assistance in the area.
Education Accessibility: Atim Evenye: There is a strict restriction around education. In [the rural areas] of the Northwest and Southwest regions, we have children who have not been able to go to school until date. In urban areas, there is a possibility of schools for those who can afford it. Currently, in our zone in the Northwest and Southwest regions, we have lost one month [of school this term], because we are only starting now. So, it becomes challenging on how to catch up. There’s a need for accelerated learning. [Additionally,] teachers have been abducted [and] schools have been burned. [To add to that,] there is a lot of psychological trauma, [as] many children have witnessed or experienced violence firsthand. Both the state and non-state actors [are] not conscious of the impact their actions are having on children. The government doesn’t want to hear about community schools as prescribed by the separatist. So, it’s really very challenging to access education.
Dr. Emmanuel Nfor: Education is one of the issues at the origin and at the core of the crisis, and formal education has been used by NSAGs, [the non-state armed groups], as a political instrument. NSAGs have advocated and enforced a “no school policy”, leading to public school closures for the past four years in many areas. More than fifty percent of threats against buildings in communities have been directed against schools, and many school buildings have been taken over by organized armed groups. Accessing education in emergency services, or going to school in such a volatile environment, is proven to be risky for children, as well as for teachers. Pupils who were in school in most rural areas have dropped out, some joining armed groups, others displaced, and some have outgrown their ages for the classes in which they were and cannot continue. Many parents have lost their means of livelihood and are unable to sponsor their children in school. Despite repeated calls from humanitarian and human rights organizations for education to be depoliticized, schools have been burnt, teachers and students intimidated, kidnapped, and even killed, and some have seen their hands chopped off by members of armed groups.
Gender-based violence (trigger warning): Atim Evenye: We see [a great deal] of gender-based violence. In certain assessments we have conducted, for example, [many of these] young girls in rural areas are not able to go to school. What are they left to do? There is a lot of harassment, rape, and [sexual assaults]. They’re looking for five hundred francs CFA, that’s like one dollar, to [be able to just buy] food to eat. So then, they depend on young men to give them that money. And at the end of the day, they [get pregnant and become] teenage mothers. The whole cycle is really detrimental, it’s a really difficult one.
Dr. Emmanuel Nfor: Sexual violence is rampant, as a direct consequence of the crisis but also due to decreasing livelihoods, negative coping mechanisms, and lack of protection structures. The boy child is an endangered species, at risk of accusation and arbitrary killing from GFs [state defense forces], and forced recruitment by the NSAGs. There are no specific programs by both UN agencies and Internal bodies that address the needs of the boys.
Housing: Dr. Emmanuel Nfor: If we look at where the IDPs in particular are, we have IDPs that are living in the rural areas, in the bushes. We have those living within host communities. We have some that have been able to rent. [But if] they are able to pay for accommodation, [there are] a lot of difficulties because they want them to pay upfront, and they cannot do it. In all three groups, they lack basic WaSH and health services, NFIs [non-food items], and protection from natural hazards. Those who fled to other regions face stigma and severe protection risks related to exploitation, and socio-economic vulnerabilities including extortion, sexual exploitation, and child labor.
Healthcare: Atim Evenye: The next principal need I would say is around healthcare. In recent times we have [had] heath centers burned, and the staff attacked. So, it’s really challenging. Statement needs to be completed, even before the crisis, access to health care has been a serious challenge, especially in rural areas. And then, currently, with the crisis, it’s even more exacerbated. It becomes difficult now [for] humanitarians on the ground who are trying to meet the needs of these people. Take, for example, Doctors Without Borders. They have [had] to put their activities on the hold because they had issues around access [and safety] of their staff.
Dr. Emmanuel Nfor: [There is a lot of] healthcare [needs] for the vulnerable. [Safe practices in regard to] water, sanitation, and hygiene are not being followed. People who live in rural areas don’t have a good source of water. But they could be educated on the fact that even though your source of water is doubtful, you could take it, you boil it, you purify it, or you do something to make it [potable]. That education, they don’t have, or the chemicals for water treatment. Additionally, there is a lack of emergency medical and psychological units, to provide emergency care to the wounded and psychosocial support to those traumatized by the violence. We can educate people on how to prevent simple infections. How can you prevent diarrhea infection? How can you prevent malaria? If this education is done, it could be [one] way to [improve basic healthcare].
Healthcare, which is supposed to be a protected area, unfortunately, has not been the case in this conflict. We have had health centers closed; more than fifty percent of the health centers in rural communities have been closed. Not only the health centers, [but] the health workers do not feel comfortable staying there. So, a lot of them have abandoned [the centers]. The [people] left in these communities cannot access healthcare. Women cannot access antenatal clinics. Vaccinations [are] not being done, and thousands of children are at risk of contracting common vaccine-preventable infections.
The population has been abandoned to themselves.
Health centers that are open in semi-urban and urban areas are overwhelmed by people who have [been forced by the conflict to flee]. And what’s worse is that most of those who have [fled] do not have the means to pay for the treatment. We have some health centers that have accumulated huge unpaid bills because those who access healthcare cannot afford to pay those bills. For the facilities that are open, IDPs cannot afford to pay for the treatment that is given to them.
We have [also] had cases of drugs and other medical equipment [being] seized along the way by organized armed groups. So, it’s difficult to render care because the drugs and medical supplies do not reach the vulnerable in the hard-to-reach areas. Free supply of drugs and medical equipment is disturbed by locked downs, roadblocks, and/ or are seized at gunpoint.
Then the last very worrying thing is that healthcare workers are being attacked or kidnapped for ransom. A lot of them have been attacked both by the non-state actors and by the state forces; [health workers are] kidnapped by the non-state actors and/or arrested by the [state forces]. So, it is not safe [from] either side. They see you as collaborating with the other, and [so the question is] whether you should treat wounded combatants or not. According to the healthcare regulation, we take any wounded persons as patients. But unfortunately, when these [combatants are] treated, we [the healthcare workers] are blamed. The non-state actors blame you for treating the state forces. The state forces blame you for treating the non-state actors. It’s really a dilemma in which we are in.
Future Directions:
Looking towards the future, are there any resolutions to the humanitarian crisis in Southern Cameroons that you can think of that can be implemented at this point?
Dr. Emmanuel Nfor: I think the first thing we need to consider for the humanitarian crisis is that we need to speak the truth.
We need to make a truthful appraisal of what is happening on the field. Address the needs. For example, we are told that the crisis in Cameroon is one of the least funded in the world. Why? Because the data and the reposting are for some reason concealed.
So, if we must be able to go forward with the humanitarian situation, we need to know how many people are living in the bushes, how many are living in host communities, in what conditions are they living, and be able to address it. [These] figures are often contested, they say the number is lower, or they want to sway the number for their gain. So, we must start with you right data. If we have the right data on needs, it will be possible to see where the solutions should come from.
Possible resolution options, specifically for the humanitarian crisis, could consider the following:
-A community-based approach to raise awareness of protection risks in the community and identify and support community-based solutions.
-Advocate for access to civil documentation, especially birth certificates, to avoid a stateless generation and mitigate protection risks associated with a lack of civil documentation.
-Support community mediation of localized conflicts to reinforce the dialogue between host communities and IDPs and avoid tensions within the communities.
-Advocate with parties to the conflict to respect the protection rights of communities, and respect International Humanitarian Laws.
-Finding durable solutions for IDPs intending to stay in their host communities, like those who have established businesses in the new areas.
-Shelter support in rural areas as a high percentage of households live in tents or informal collective shelters
Atim Evenye: When it comes to setting strategies that we can use to resolve this conflict, I would say it’s imperative, for the powers that be to consider the roles of different parties in the conflict. There is a need for parties in this conflict to come to the table and talk. There is a need for dialogue. There is a need for unity. We need to have a unity of purpose, to push our agenda in one voice.
True is the fact that they have been the major national dialogue, [there] have been consultation meetings and other forms of dialogue in smaller circles. But the question is, during this dialogue are the needs of the different parties considered?
For example, we have women who have suffered a lot as a result of this conflict. But at the same time, we have that arm of women who are also seeking solutions on how to resolve the conflict. Women are now spearheading and speaking for themselves. And I think, there is a need to give a listening ear to what the women are saying because I think time in memorial, women have always demonstrated that ability to resolve conflict. So, one way to consider the proposals that women are giving here in Cameroon.
Secondly, there is a need to give academia and research a place. There are a lot of people in the academic who are gathering data, but the fear around it is the dissemination of this information. The administrative system is such that once you do a publication that is not supportive of what is happening, you get targeted. And by both sides. Thus, we try to be balanced in all information dissemination. There is a need for that deliberation and freedom of speech, especially in the area of academia. People should not be afraid to publicize or to make public the research and the results of what they have found in the field. So that’s another way that can be an added value to the approaches to conflict resolution.
Also, there is a need to consider the root causes. The conflict did not just start like that, it degenerated along the line. So, there is a need to go back to the drawing board and understand what pushed the Southern Cameroonians to arrive at this point. What are the different trends that have been changing through the crisis?
When it comes to how to resolve the humanitarian crisis, I think the humanitarian needs are more than what the humanitarian organizations can do, funding is very limited. It’s obvious that humanitarians cannot meet all the needs. So where should we turn to? We should turn to other actors who can bring assistance. We have development actors who can bring resilient, [long-term, skills-building] projects so that the communities will not be too dependent. The people of the Northwest and Southwest have never been those who are dependent on handouts.
They are people who are hard-working. We hear the aches of people wanting to be self-sustaining. They want to just be, to go back and be what they had been doing [before the conflict].
Dr. Emmanuel Nfor: If we don’t put away falsehood, if we don’t speak the truth and have the right data and have the right information about what is going on, on the ground, we will continue for many more years doing much but with very little impact.
The people of Northwest and Southwest can lead by themselves. These are hard-working people. They just need to be empowered, to go back to where they have lived before. There are many people who are longing to go back home, but the problem is that they go to homes that have been burnt. They go to farms that have been abandoned. They go to be reminded of the horror. So, we need psychological treatment and support. We need some form of equipping them to be able to cope with what they have lost. We should be able to end the hostilities and give people the opportunity to go back home.
So, we should rather empower them, than continue to give them aid. Let peace reign, [so that] we can empower them to reveal what they have lost and then see how they can bring up that life again. [Then] we can go forward. But hostilities should cease, and we should speak the truth; to face each other face-to-face and speak the truth.
Speaker Biographies
Atim Evenye Niger-Thomas, received a Ph.D. in Student Conflict Management and Peacebuilding at the International University of Applied sciences for Development (IUASD) Sao Tome in partnership with IPD Yaoundé. Since 2016, Atim Evenye has worked and grown in different roles at the Authentique Memorial Empowerment Foundation (AMEF). Currently, she holds the position of Assistant Director and trainer for Humanitarian Negotiation. Under this supervision, AMEF has grown to be one of the leading humanitarian organizations in the Southwest Region. AMEF runs four core programs namely,Education and Child Protection (ECP), Economic Development and Livelihood (EDL), Gender, Protection and Peace (GPP), Health/Nutrition/ WASH (HNW).
Dr. Nfor Emmanuel Nfor, holds a PhD in Medical Parasitology from the University of Yaounde I, Cameroon. In February 2017, he joined the Cameroon Baptist Convention Health Services (CBCHS), as the Malaria Focal Point. While working with the CBCHS, he attended a Peer Review Workshop on Humanitarian Negotiation organized by the Centre for Competence in Humanitarian Negotiation (CCHN) Geneva. After many other online courses, and several National and International Conferences, he was appointed Trainer and Advisor of Humanitarian Projects within the CBCHS. In this capacity, he coordinated projects executed by the CBCHS with funding from WHO, UNICEF, and UNFPA. He has been at the forefront of Humanitarian activities within the CBCHS during the ongoing sociopolitical crises in the North West and South West Regions of Cameroon, working closely with the Cameroon Humanitarian Response Plan.
This is the second in a series of blog posts that will look further into the conflict in Cameroon. Each month a humanitarian need and/or organization working in response to the humanitarian crisis will be featured on the UAB Institute for Human Rights’ blog.
On October 21st, the thunderous crack of tear gas grenades echoed throughout the streets of Chad as palls of black smoke billowed into the horizon. The security forces in Chad’s two largest cities,Moundou and N’Djamena,indiscriminately opened fire onto an anti-government protest. About 50 people were killed and nearly 300 injured in violence that broke out in response to the delaying of the country’s transition towards civilian rule. Hundreds of protestors took to the streets to demand a quicker transition to democratic rule.They were met with internal law enforcementusing tear gas and firing live ammunition to disperse the protest. Protesters threw stones;some unverified photos showed a fewindividuals with knives, but no evidencewas found to indicate that protesters carried guns.It began with demonstrators advancing despite policereleasing tear gas. However, once the police opened fire, demonstrators were forced to flee, with some helping to carry away the injured and dead. Saleh Kebzabo, the prime minister, announced the death toll at a news conference, explaining that the security forces acted in self-defense.
Source Yahoo Images
Chad’s political background
In April 2021, President Idriss Deby died after three decades of iron-fisted rule, sparking a period of political turmoil in the vast, military-run Central African nation of Chad.Mahamat Idriss Deby, his son, seized power shortly after the coup and promised that elections would take place after an18–month transitional period. However, on October 1st, he postponed the democratic elections by 2 years.October 21st would have marked the end of the initially agreed 18-month transition period,which is why oppositional groups decided to hold the protest that day. The military junta serves to incite the underlying political challenges facing Chad. With a rise in extremist violence and deep social problems, Chad hasrecently seen a series of coups d’états.
Source Yahoo Images
Global Responses
The Office of the High Commissioner for Human Rights(OHCHR) condemns the repression of demonstrations that led to deaths in Chad.Ms. Shamdasani, spokesperson for OHCHR stated that“Defense and security forces must refrain from the use of force against peaceful protesters and ensure that force is not used unless strictly necessary and, if so, in full compliance with the principles of legality, precaution, and proportionality.” Lewis Mudge, Central Africa director at Human Rights Watch, concurs, “People should be able to peacefully protest government policy without being shot at or killed.”The International Federation for HumanRights(FIDH) and its Chadian organizations, the Chadian League for Human Rights (LTDH) and the Chadian Association for the Promotion and Defense of Human Rights (ATPDH) have called for an immediate end to the violent repression of the demonstrations taking place in N’Djamena, Sarh, Doba, Koumra, Abeche and Moundou by the defense and security forces. No longer can the impunity enjoyed by the Chadian transitional regime endure.
Human Rights Violations
What is going in Chad is a violation of human rights that threatens all of us.The preservation of human rights is imperative since these rights protect vulnerable groups as well ashelp fight against unjust cultural and religious practices that infringe on the rights of individual citizens. As a society that treasures the sanctity of human rights, we havea duty to be watch–dogs that safeguard these rights so that all rights, including ours, are protected. Article 19 of the United Nations Declaration of Human Rightsguarantees everyone the right to free speech. Violence against unarmed protesters is not tolerable. Access to the democratic election process is the cornerstone of modern state governance. By deciding who governs, elections give citizens a voice in their government in the most fundamental way. Protecting voter rights preserves the integrity of the election, and therefore legitimizes government. A government without legitimacy is a failed state that cannot accomplish anything.Chad has a responsibility to its citizensto protect and respecttheir rights to peaceful assembly, freedom of expression, and freedom of opinion. Although conflict has been a regular feature since the country’sindependence, these protests are the culmination of the current mixture of internal volatility and factionalism.Anyone who lives in the free world and values their liberty should be concerned for their own rights.It is important for Chad’s international partners to support civil society so that they can reduce violence risks and promote human rights.The deadly aftermath should serve as a harrowing reminder that our own human rights are in jeopardy if this situation is not remedied.
The streets of Santiago were filled with the sounds of horns on September 4th. The vote for a new constitution had finally taken place, after three years of sustained protests, and four decades after the dictator Pinochet first replaced the constitution. The people had spoken, and the social contract between the state and the citizens was transformed.
Calls for a new constitution fueled by social movements
Fig. 1: Source: Yahoo Images; Nearly one million protesters during estadillo social. An aerial view of Plaza Italia and streets filled with hundreds of people, one large Chilean flag held over the heads of some.
On October 18th, 2019, thousands of protesters flooded the streets of the capital city, Santiago, Chile. Originally, protests began over frustrations with a rise in the price of metro tickets but quickly compounded with inequality in the state. According to a Foreign Policy article on Chile’s constitutional overhaul, the massive protests were led by students, workers, farmers, indigenous peoples, and left-leaning progressives. They expressed frustrations over a lack of socioeconomic mobility, unresponsive government and institutions, and a disconnected political class. In some instances, these demonstrations included torching metro stations and tearing down statues of Spanish colonizers. To read more in-depth on the protests, read this blog.
While these protests paralyzed the capital and country for weeks, the protests demanding change resonated outside the urban center and spread across the nation. In central Santiago, Plaza Baquedano has been the place of social protest for decades, and three years on, protesters continue to use this symbolic place to voice dissent on social inequalities.
Fig. 2: Source: Yahoo Images, John Treat; Protesters in Plaza Baquedano demanding a new constitution, December 2019. A crowd of people holding aloft indigenous flags, Chilean flags, and signs.
Known as the Estallido Social, or social explosion, the protests signaled a major development in the attitudes of citizens in the state. Protests eventually culminated in a 12-point agreement for social peace and a new constitution. In the eyes of many protesters, numerous contemporary problems traced back to the constitution ratified in 1980 under the military dictatorship of General Augusto Pinochet.
The citizens of Chile have expressed the need for a new constitution in order to value citizen participation. The constitution written under Pinochet leans toward a conservative interpretation and does not include any formal avenues for citizens to participate. While the Magna Carta has been changed in minimal ways since a return to democracy in 1990, the opposition claim that the constitution should be considered illegitimate since it was instituted under a dictator.
Constitutional change under dictatorial rule
On the 11th of September 1973, democratically elected socialist President Salvador Allende was overthrown by a military coup. He was given an ultimatum — to resign from his position or be detained by the Chilean armed forces.
To better understand this consequential moment, we need to understand the context of economic and political factors that had Chile on the brink of a civil war. A few times during his presidency between 1970 and 1973, Allende had made reference to President Balmaceda (1886-91), a previous executive whose conflict with the legislature led to a civil war. Allende refused to become “another Balmaceda” but also claimed he would not be forced from office alive.
In 1971, Allende began nationalizing companies, mainly copper and telephone, both previously owned by foreign US corporations. As a result, Chile stopped receiving aid from the US, and subsequently, the World Bank, the Export-Import Bank, and the Inter-American Development Bank ceased aid as well. By 1973, inflation, labor strikes, and food shortages were uncontrollable as imports had risen while exports plummeted in the face of plummeting copper prices. Soon after, General Pinochet Ugarte, chief of the armed forces, became the dictator of Chile in a violent coup that resulted in Allende’s death.
The constitution was formally rewritten in 1980 to solidify Pinochet’s regime politically and economically. In the new constitution, Pinochet protected private property to such an extent that Chile became the only country in the world to privatize water. Moreover, the constitution concentrated power in the president, from budgetary decisions to law-making. As a result, the executive in Chile remains among the world’s most powerful governing executives.
In the next two decades, thousands of people would be tortured, executed, or forcibly disappeared under General Pinochet’s repressive authoritarian rule. According to Amnesty International, the number of officially recognized disappeared or killed is 3,000 people between 1973 and 1990 and the survivors of political imprisonment and torture is around 40,000 people. After Chile returned to democracy, Pinochet was charged under universal jurisdiction for crimes against humanity.
The writing of a new constitution
After protests continued and swelled to 1 million people, the government decided in mid-November 2019 that a large concession needed to be made. A referendum was set with two questions: Should Chile replace the 1980 constitution, and if so, who should write it?
In October 2020, 78 percent of the voting population favored a new constitution, with the highest participation since the end of mandatory voting in 2012. Moreover, citizens overwhelmingly supported the new drafting by everyday citizens.
Elisa Loncon, a member of the Mapuche indigenous group, was selected as the president of the constitutional assembly. From the Office of the High Commissioner for Human Rights, the constitutional process in Chile is the first to include an equal portion of women and men, and also includes the indigenous groups historically discriminated against.
“For the first time in our history, Chileans from all walks of life and from all political factions are participating in a democratic dialogue,” Loncon said.
Not only had the social protests begun a sweeping institutional change in the country focused on the economic and political rights of people, but this moment also signaled a significant expression of self-determination.
The process has received help from the UN Human Rights Regional Office for South America which has provided accessible documents, webinars, and publications on the international framework for human rights.
The resulting constitution embodies the standards of human rights law, with rights focused on indigenous people, women, LGBTQ+ people, people with disabilities, and the environment. Also, the new constitution ensures adequate housing, the establishment of a national healthcare system, employment benefits, and mandatory gender parity in the private and public sectors. This new charter represents a sweeping array of human rights, from civil and political to economic, social, and cultural.
Valentina Contreras, the Chilean representative of the Global Initiative for Social, Economic, and Cultural Rights, said “Human rights are the common thread of the constitutional process.”
Rejection and steps forward
The vote for the new constitution was this September 4th, 2022. After two years of drafting the new constitution, 62 percent of Chileans voted against the new Magna Carta and only 38 percent for it.
The National Public Radio reported on the results of the plebiscite. While most states normally rewrite their constitutions during or shortly after the democratic transition, Chile remains an outlier. Additionally, most new constitutions are short, but in this case, the proposed Magna Carta was 388 articles long and considered “confusing” according to Claudio Fuentes, a Santiago political analyst.
This aided a large disinformation campaign launched by more conservative and centrist citizens, claiming the proposed constitution would disarm the police and confiscate people’s private homes. Still, other citizens saw the draft as a product of anger and tension, identifying the new text strongly with the violent protests that had originally spurred its creation.
This represents a loss not only for the constitutional assembly but a commitment to a broad range of human rights. However, as Gabriel Boric, the current president of Chile stated, “You have to listen to the voice of the people.” Extensive social protests first began the move to redefine the social contract between citizens and government, and now democratic procedures have determined the continuance of this process.
This process is not over, Chileans are still waiting on a new constitution. Centrist-left and right-wing politicians have expressed interest in working with the government on the next draft.
Ultimately, while Chileans voted against the proposed constitution, this remains a poignant moment for human rights. Firstly, the level of dialogue on such topics from people of varied backgrounds and historically discriminated groups remains unprecedented in Chile and illustrates the unfettered self-determination of a people. From people organizing and demonstrating their rights to cooperation between radically different political parties, the constitutional assembly remained committed to a document based on human rights.
Students have once again begun protesting at metro stations in response to the rejection. This dialogue will not stop with the constitutional committee, instead, it has and continues to be embodied by the protesters who sparked the original rewrite.
Trigger warnings: rape, invasive medical procedures, and medical malpractice.
Often, the Supreme Court of the United States is seen as a paragon of the American legal system and the national values it strives to uphold. At least, it used to be. While trust in the sanctity of the Supreme Court has recently been broken over controversial political issues, the Supreme Court is no stranger to making unfavorable and borderline unconstitutional rulings in cases brought before the justices at the time. While this is to be expected, with the court switching from conservative to liberal-dominant every so often, some cases seem to concern unalienable human rights that have been denied by the court, as expected of a supposed higher authority that is ultimately, and always will be, a product of its time. In 1927, Carrie Buck learned just how fallible the highest court in the American legal system could be when infiltrated with an ideology eventually perpetuated by the Nazi party during World War I.
Jewish prisoners at Auschwitz. Source: Yahoo Images.
The Birth of Eugenics
Surprisingly, and perhaps horrifyingly, eugenics was not the child of oppressive or violent regimes, but the culmination ofcenturies of scientific research and racism woven together and spread through communities worldwide during the early 20th century. Eugenics was a theory created to exterminate certain people who were not considered mentally fit, genetically clean, or conventionally attractive. The ones who decided the people that fit into these categories usually were ones in positions of power or influence in society: doctors, politicians, and scientists. Favored methods for perpetuating eugenics were forced sterilization, societal segregation, and social exclusion, all of which seem to be methods straight out of the time of slavery where eugenicists drew inspiration and justification for eugenics.
In the modern age, there is a laser-like focus on women’s rights to not have a child, and while this pursuit of maintaining women’s rights is justified, for many vulnerable men and women today the fight for the right to have a child is just as in need of attention. An old theory about the superiority of white, able-bodied people may seem like one to be thrown into the history books and mentioned alongside other conventionally shunned snippets of history in the modern discourse, however, eugenics never truly went away.
Eugenics Still Lingers
Overshadowing lives today as a phantom of the eugenics school of thought, a forgotten Supreme Court case in 1927 named Buck v. Bell led to the codification of sterilizing those deemed “feeble-minded” and genetically inferior by people in positions of power into law. Carrie Buck was a woman who resided in a mental institution and became pregnant after being raped, resulting in staff at the asylum taking acute notice of Buck. Doctors and directors at the asylum were firmly entrenched in the eugenics culture sweeping across America and firmly believed Buck should not be allowed to carry to term. These men took the stand that Buck should be forcibly sterilized to prevent her genes from being passed on, and the Supreme Court was in full agreement, with the justification for the ruling against Buck being that she had a history of mental illness back to one of her grandmothers and being sterilized would protect the goodness of society by keeping “feeble-minded” and “promiscuous” people from reproducing.
The Supreme Court Building. Source: Yahoo Images.
Not only is Buck v. Bell an appalling ruling that trod on the constitutional rights of Buck, but it also opened the door for forced sterilization procedures to continue without secrecy and, chillingly, has never been overturned. An old legal case from the 1920s may seem like something to be stored away in textbooks and forgotten, yet, eugenics practices in the form of forced sterilizations are happening today
In California between 2006 and 2010, almost 150 women in two different prisons were given hysterectomies without their consent or legal documentation authorized by the state, with 100 suspected cases of sterilization dating back to 1997 uncovered as well. Furthermore, in 2017 a Tennessee judge offered to reduce prison sentences by 30 days for any inmate who signed up to receive a birth control implant or a vasectomy. The latest case of eugenics rearing its head in American practices was in 2020 when it was revealed that hysterectomies were being performed illegally on women in the U.S. Immigration and Customs Enforcement (ICE) detention centers. These cases are not the only ones concerning the continued use of forced sterilizations to prevent incarcerated or institutionalized individuals from having the right to choose to have a child, with many more subject to the archaic practice who have yet to have their story told. These practices are considered morally reprehensible by the general public but can trace their roots to eugenic procedures approved by the Supreme Court in a case that was challenged but never overturned, and some laws approving the use of sterilizations are still in existence in states such as Virginia.
Prison. Source: Yahoo Images.
What Can Be Done
Fighting a system that has failed a large portion of the American population, and pushing for a Supreme Court ruling to be overturned when the nation’s political climate seems fit to burst with elections on the horizon can seem incredibly intimidating. These thoughts are not unfounded, but what government bodies forget is that their power comes from their people and constituents. Harmful practices can be challenged with public favor and fervor. Staying informed on what influences modern atrocities like Buck v. Bell and knowing that the majority of the population supports upholding the 14th Amendment protecting civil liberties keeps people motivated to improve the lives of their fellow Americans. Leaving Buck v. Bell as a precedent in U.S. law allows for unprotected groups of individuals who are incarcerated or institutionalized to be at heightened risk of human rights abuse, and while forced sterilization is morally reprehensible, the law does not currently outline sterilization as illegal since the Supreme Court ruling remains standing. Reaching out to local or state politicians is an option for those who want to appeal hurtful laws, and a less intimidating option is to join advocacy groups whose views align with your own.
For more information on another situation involving eugenic practices ruining the lives of nonincarcerated individuals, the case of a fertility doctor who artificially inseminated dozens of his clients with his sperm and remains free from jail can be found here.
The justice system is working perfectly. It’s doing exactly what it was designed to do.
The withholding of information by prosecutors violating the Brady Rule, the failure to investigate other potential suspects, and a lawyer who failed to follow a potential alibi are some ways that the justice system convicted Adnan Syed of the murder of Hae Min Lee. Adnan spent 23 years in prison after a jury found him guilty of the murder of his ex-girlfriend. His sentence was recently vacated, and DNA evidence exonerated him. AFTER MORE THAN TWO DECADES! What went wrong? The jury believed that he was guilty, which means that the jury was convinced that he murdered her. So how come he is now walking free after 23 years?
First, let’s look at Maryland’s Attorney General Marilyn Mosby and what she had to say. In her press release, she stated that since the prosecutors failed to turn over evidence for two other suspects which could have changed the course of the trial, the Brady Rule was violated. So what is this Brady Rule that keeps coming up? This rule goes back to the case Brady v. Maryland in which the Supreme Court “requires that prosecutors fully disclose to the accused all exculpatory evidence in their possession”. There is also the fact that there was a DNA sample that wasn’t tested until very recently. The third and most important thing is that the prosecution’s evidence relied on two things, one being their ‘key witness’ Jay Wilds and the other being the cell phone data that backed up Jay’s confession of helping Adnan bury Hae’s body. While AT&T published a notice – during the trial – that incoming calls are not reliable information to pin a location, the prosecution still used this as evidence, stating that even if the witness lied, the data doesn’t. This is now considered controversial evidence as the data isn’t truly reliable. Other than the cell phone data and Jay’s testimony, the prosecutors had nothing. With all of that presented to Baltimore City Judge Melissa Phinn by State’s Attorney Marilyn Mosby and the Sentencing Review Unit, Judge Phinn granted the motion to vacate the conviction of Adnan Syed. The judge gave the state of Maryland the option of proceeding with a new trial within 30 days of such ruling (the 30 days has since passed and he is now presumed innocent due to the DNA testing that was FINALLY done).
Source: Yahoo Image, Picryl
All this happened due to the publicity from the hit podcast “Serial” and the help of other criminal justice reforms that happened in Baltimore. After 23 years, Adnan is free. But what about the cases that do not get public attention through a podcast or other publicity for that matter? How many others, just like Adnan, are convicted due to the violation of the Brady rule? Or for simply not investigating other potential suspects? A new study done by the National Registry of Exonerations states that of wrongful convictions in 2020, 54% were due to “misconduct by the government”, 34% due to misconduct by the police, and 30% due to misconduct by prosecutors. According to Georgia’s Innocence Project, 1 out of 20 criminal cases “results in a wrongful conviction”. This goes against the advice of one of America’s founding fathers, Benjamin Franklin: “it is better a hundred guilty persons should escape than one innocent person should suffer.”
Why are we neglecting this advice? Many lives are being stolen due to wrongful conviction of crimes that are small yet heavily punished or thrown into prison as a result of these shortcuts the Justice system takes. Often these injustice acts are directed towards black and brown individuals where America is the leading prison population due to the country’s way of approaching punishment which “often lacks a public safety rationale, disproportionately affects minorities, and inflicts overly harsh sentences”. America, unlike other countries, uses prison as a “one-size-fits-all solution to crime”, which means America prosecutes people who are not a public safety problem and often punish those people in a harsher and more damaging way than is truly justified. When did this start? Mass incarceration has been a huge problem in America since the civil war, however, we saw a huge rise in the prison population in the 1970s after Nixon’s “war on drugs” campaign which mostly targeted black individuals. This campaign used both fear and “racial rhetoric” in order to further this ‘movement.’ Under Nixon, we saw a rise in the prison population, however, under Reagan, it was an explosion. When Reagan took office “the total prison population was 329,000” and when he left the population was at 627,000 which is double the starting number. To put it more in perspective, according to the Brennan Center in 2003, for every 100,000 residents, 710 would be incarcerated, and according to the Vera report in 2015, 55% of incarcerated people are either black or brown. This all goes back to the loophole in the 13th Amendment “which abolished slavery and indentured servitude except as a punishment for a crime”, which took effect after the civil war and till now. So there is a a root problem, which is why the justice system is not broken in any way. It was created to harshly convict black and brown individuals. Evidence of such is the data collected in 2010 Prison Policy Initiative study which stated that for every 100,000 residents, 2,306 black individuals are incarcerated versus the 450 white individuals incarcerated.
Now that we established the existence of such issue, what can we so about it? Discussions are taking place and changes too; after the death of George Floyd, many people voiced out their concerns, this pushed “the Center for American Progress, the John Jay College of Criminal Justice, and the Draper Richards Kaplan Foundation” to “virtually [gather] 1,000 advocates, researchers, artists, and practitioners for the Innovations Conference, a multiday exploration of what it means to reimagine public safety and shrink the footprint of the justice system.” There is a problem within the roots of the justice system, hence the need to “work to root out the systemic racism ingrained in the criminal justice system” that has affected people of color. This can be established, by starting with ending unnecessarily harsh punishments; for example, “Black Americans are nearly four times more likely to be arrested for marijuana possession and six times more likely to be incarcerated for drug charges than their white counterparts”. Another approach can be taken, by rooting out any racial inequality within the justice system; for example, California passed multiple bills “that will address discriminatory practices within jury selection, prohibit prosecutors from seeking convictions or sentences on the basis of defendants’ race or ethnicity, and lay the groundwork for reparations for the Black community”, and by removing the barriers that affect individuals with a criminal record as it disqualifies these people from “voting, obtaining business or occupational licenses, accessing employment and housing, receiving public assistance, and participating in other key elements of civic life”. Another way of helping is by investing in programs such as “child care and education, access to affordable housing, and other supportive services” since they are proven to create strong and safe neighborhoods. As individuals, we can help by voting, spreading awareness, and simply by putting these issues on the table for discussion. Barriers are destroyed through discussion.
If you consider yourself to be a supporter of human rights and all of its technicalities, then you are surely aware of the document that formally brought forth legislation about human rights: the Universal Declaration of Human Rights (UDHR). The Declaration was passed by the General Assembly of the United Nations by a vote of 48-0-8 on December 10, 1948.
Per its name, the main goal of the Declaration was to universalize human rights and to ensure that every human, no matter where in the world, has the same basic human rights.
This inherent goal of the Declaration (its aim of universal human rights), has been a source of debate in the philosophical realm for quite some time. This blog will bring forth one particular view relating to the debate, as well as its implications.
Relativism
(source: yahoo images)
In the realm of philosophy, there exists a concept of relativism. (Or, more specifically, cultural relativism; in this blog, I shall be using these terms synonymously.)
Rather than plainly stating what relativism is, I am going to show you one of the many ways the concept was devised.
The Earth is big. On our big Earth, there are seven continents. Throughout these seven continents, there are hundreds of states and nations. In these states and nations, billions of people exist. Most of the people within these nations align with a specific cultural identity. Whether it be American, French, Japanese, or Swiss, all humans have a unique cultural identity.
Moreover, cultures have different forms of expressions. One culture is not necessarily like another (for what is right in one culture could very much be wrong in another).
Therefore, there is no possible way that an objective set of rules could ever exist. What is correct is relative to the culture and society of where that expression is happening.
If you followed along and agreed with all of the statements just made, then you are stepping into the realm of relativism.
More on Relativism
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Relativism is the view that what is “right” and “wrong” is solely dependent on one’s culture. What is correct in the United States could very much be wrong in another nation.
A finite example of this is gratuity, or “tipping,” after a meal in a restaurant. In the United States, it is acceptable to tip your server after a meal at a restaurant. In Japan, this would be disrespectful.
In the eyes of relativism, both of these customs are correct. Moreover, they are equally correct—one is not more “right” than the other.
Additionally, cultural relativism not only says that cultural customs are equally correct but the moral codes of every culture is equally correct also. In other words, no culture is better than another—no culture is more correct.
However, this characteristic of cultural relativism brings forth another one of its characteristics: there is no such thing as moral progress.
To say that something has “progressed” is to say that it has become better, meaning that before its progression, it was flawed. This goes against cultural relativism because relativism states that every culture is inherently correct—there is no need to progress. Therefore, rather than saying a culture has “progressed,” relativists say that a culture has simply changed its ways and its moral code. (This is different from progression because it does not imply a culture has advanced for the better due to some arbitrary standard.)
Cultural relativism, at least at first, might be an appealing outlook on life. After all, who are we to tell different cultures what is right and what is wrong? Every culture and society should be allowed to have their own rules and social norms. It sounds immoral to enforce the United State’s social norms onto other nations.
Relativism’s Implications on Human Rights
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The big implication that follows from relativism (as it relates to human rights) can be broken down as follows: (i) if cultural relativism is correct, every culture is equal and correct; (ii) if every culture is equal and correct, no culture has authority or agency over another; (iii) enforcing universal human rights would not align with all cultures in the world; (iv) if no culture/society has the agency to tell another what to do, and enforcing universal human rights would require telling other cultures what to do, universal human rights cannot exist.
Despite this argument coming to the conclusion that universal human rights cannot exist, we all are very much aware of the Universal Declaration of Human Rights—something that does indeed exist. However, we must note that the argument above does not apply to the Universal Declaration of Human Rights.
This is due to the fact that the Declaration holds no legal obligation as it is solely a declaration, not a treaty. Nations are not forced to follow it. Instead, they are encouraged to follow it. (However, this is not to say that the Declaration is not followed.)
Therefore, the argument that universal human rights cannot exist still stands. However, the argument’s basis is founded on the premise that relativism is true and correct—and that might not be the case.
Universalism
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Before we carry on with our discussion of relativism, I would like to point out another view: universalism. As it relates to politics, universalism, unlike relativism, states that universal human rights can and should exist.
Universalism is the direct opposite to relativism in the world of politics. It claims that social norms across all cultures are fundamentally similar, hence why it would be possible to universalize (and legislate) human rights.
Objections to Relativism
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Having now formulated a basic understanding of relativism (as well as its counter: universalism), we can now move on ahead and consider some of the theory’s big objections.
First, let us consider the objection of “no cultural progress”. The lack of cultural progress in relativism, as aforementioned, is formulated from the basis that all cultures are equally correct, with no culture being “better” or “worse.” Due to this, no culture can progress as it would imply it was not “good” in the past. Rather than progressing, a culture merely changed its practices and moral codes.
Therefore, under relativism, one would not be able to say that modern-day Germany is better than Nazi Germany, even though we know it is. Relativism would suggest that moral code of Nazi Germany is just as correct as the moral code of modern Germany; one is not better than the other.
Moreover, under relativism, one could not say that the abolishment of slavery was progress for the United States; we merely changed our ways.
This, as one would obviously assume, is a big pill to swallow. Most would agree that modern-day Germany and the modern-day USA are better than they were many years ago. However, to say this would be to reject relativism, thereby stating that some cultures and social norms indeed are better than others.
Another objection to relativism comes from the fact that most people align with multiple different cultures. For example, everyone in the United States lives under the cultural code of the United States. However, we also follow cultural norms that are more local—such as the cultural codes of what city/state we live in. In cases like these, relativism gives no true guidelines on what one should do.
A famous example of this objection comes from the case Wisconsin vs. Yoder.This case was between the state of Wisconsin and an Amish family that lived in Wisconsin.
In Wisconsin, legislation requires that every family sends their children to get educated until the age of 16. However, Amish customs say that no child needs education after 8th grade. Thus, a dilemma formulated between one culture and another—the culture of Wisconsin and the culture of the Amish.
In the end, the Supreme Court ruled 7-0 in favor of the Amish family, citing the 1st Amendment in the Bill of Rights.
This however, is just one example of conflicting cultural social norms. What is one supposed to do when their culture does not align with another culture they are a part of? Relativism does not say.
Besides the two mentioned objections to relativism, many more exist. Therefore, it is quite clear that relativism is not a perfect theory nor a perfect view of life. However, despite the objections to the view, many have still aligned with the theory.
Conclusion
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As there are many attractions and objections to relativism, one is, perhaps, able to see why the concept of universal human rights has been a heated source of debate.
Whether or not there will ever be a treaty formulated that legally binds nations into following basic human rights is unknown. However, what we do know is that this issue is not one that is as obvious as people might believe at first.
Perhaps, in the future, if there is diplomatic debate on this topic, a treaty could very well be created. This treaty will ensure that no human ever on this planet gets mistreated. However, until that day, we solely have the Universal Declaration of Human Rights—a very good starting point for a treaty on human rights.
The first images that come to mind when you hear the words “human trafficking” usually include ones from popular media where the victims, typically young and wealthy individuals, are miraculously saved soon after they go missing by well-connected family members in action-packed scenes. Often, the savior is glamorized, and the victim is portrayed as an Icarus-like figure who flew too close to the sun and fell to their demise by being prideful and overexcited. This representation of human trafficking victims is wholly inaccurate in that anyone of any race, gender, ethnicity, or socioeconomic background can end up being trafficked against their will and a quick rescue is challenging to come by.
Chalking the Universal Declaration of Human Rights 2015. Source: University of Essex, Creative Commons.
What is Human Trafficking and Why Should You Care
According to the United States Department of Homeland security, “human trafficking involves the use of force, fraud, or coercion to obtain some type of labor or commercial sex act.” The act of being trafficked is complex, with many illicit systems in place to ensure trafficked people remain shackled, silent, and subservient. Although there are many misconceptions about the process of trafficking a human being such as the thought that people are kidnapped against their will and always take opportunities to escape when presented with one, these beliefs are not based in fact. Victims are sometimes coerced by human traffickers or slave traders through violent actions, manipulative tactics, false pretenses, and fake relationships. These situations leave individuals feeling trapped with their captors and they may not feel like anyone can help them. Unlike the romanticized portrayals of rescues from drug dens and slave auctions found in movies, the struggles of people who have had their liberty forcibly taken away are not so easy to resolve by arresting one key individual who runs an entire illegal enterprise, thereby leaving a collapsing system from the top-down.
The violation of a person’s right to liberty and the trauma they face while in forced labor or sex trafficking environments are not the only dangers of human trafficking. The United States Department of State outlines multiple ways human trafficking harms not just those who are trafficked, but the nation as a whole in the following ways: human trafficking is a national security risk, it interferes with global markets, and it funnels currency into the hands of criminals. The perception of human trafficking being something that is not the general population’s problem until and unless it comes knocking on your doorstep leaves you vulnerable to manipulation, just like the millions who were manipulated into believing a QAnon trafficking conspiracy theory in July of 2020.
QAnon at Virginia 2nd Amendment Rally (2020 Jan). Source: Anthony Crider, Creative Commons.
Misinformation and Misunderstandings
A distorted view of human trafficking and the lack of knowledge about how people are controlled by human traffickers led to social media outcry from people around the world when #SaveTheChildren began trending in early July of 2022. Internet users on all platforms from Facebook to Reddit to Instagram and Twitter began rallying against Wayfair for allegedly allowing human traffickers to sell kidnapped children disguised as cabinet and pillow listings on the Wayfair website. To start, the entire affair was part of a conspiracy theory perpetuated by the QAnon conspiracy group that was made viral via an internet user who tweeted a screenshot of expensive storage cabinets with non-generic female names like “Alyvia Storage Cabinet” under the pseudonym Amazing Polly in June of 2020. Polly’s tweet was then circulated by QAnon, of which she is a member, and soon gained traction outside of the far-right political group, trending on social media platforms the following month after the initial tweet was posted.
On the surface, rapid dissemination of information about a supposed human trafficking front is a good thing, however, in this case, the trafficking front allegation turned out to be false on all counts, but by the time the investigation was over, misinformation had been flooding the timelines of millions of people for days. People rallied against Wayfair and demanded justice for the children whose names appeared on listings, leading to an upset of many lives overnight since some of the “missing” children had been at home recovering for months, or years, leaving them living in fear as they watched their personal information circulating online. In this case, well-intentioned public outcry overtaxed Polaris, the nonprofit in charge of the National Human Trafficking Hotline that connects victims of human trafficking to support resources in America, and made it difficult for the organization to help real victims in need.
Trending stories that go through the social media cycle and lose coverage once they are deemed unmarketable make it hard to trust what you see online, especially if delivered by what you believe are reliable sources and individuals. Knowing what to believe and when to be skeptical is essential to protect yourself from having the wool pulled over your eyes, making you lose sight of any hidden agendas that may be pushed through viral stories. In actuality, the children in the Wayfair listings had their names chosen by an algorithm to differentiate industrial products, and a glitch led to surges in the prices of some pillows.
Spotting A Fake Story
While it is disheartening to not have the truth of the Wayfair matter broadcasted as far and wide as misinformation about the case was, leaving many people still believing in a lie, there are almost 25 million victims of human trafficking in the world at any given moment who have been ripped away from any possibility of normal life and may never escape their new, harrowing situation. Traffickers profit from this exploitation of individuals, whether it be sex trafficking, forced labor, or the sale of people to others. Human trafficking may seem like an issue so far out of sight to the everyday person living comfortably in a wealthy country, but the reality is human trafficking could be happening to anyone anywhere in the world. Human traffickers don’t solely target subpopulations shunned by traditional politics, and everyone should remain aware of this danger. The lives of the children whose pictures were circulated around the world during the Wayfair scandal had their lives overturned by well-meaning people who didn’t look closely enough at facts and ended up buying into fiction, taking away dozens of people’s sense of safety and leaving them vulnerable to harm.
Press Conference on Declaration of Human Rights. Source: United Nations Photo, Creative Commons.
It can seem hopeless to think about how you could help a victim of human trafficking who might seem out of reach, but what we can learn from the Wayfair event is to keep in mind that you should always look for facts and not take frenzy-inducing headlines at face value. Remaining questioning until presented with concrete evidence will help limit the spread of misinformation and save resources from being wasted on fake breaking news stories.
If you want more information on how human rights are defined and protected, the Universal Declaration of Human Rights was created at a United Nations assembly in 1948 to outline globally recognized rights and is a great starting point on the topic.
Recently, I sat and had conversations with fellow peers in graduate programs and professional schools ranging from subjects such as Master of Art Education to Medical School and Graduate studies in Nonprofit Management. We talked about mental health resources and access within their schools and professors. Our conversations ranged tremendously, with some saying they are provided with resources and time off if stressed, to some feeling like they are not seen or cared for within their programs but are cared for by their professors. With the immense pressure of graduate and professional schools, students tend to go through many life changes that have had effects on their mental health. Graduate programs and professional schools contain an intense climate and harbor a strong need to succeed. With the stress, long hours studying, and a lost balance of life, many students do not feel that they are provided with the proper mental health resources. Mental health is typically overlooked or not given as much importance when considering human rights. The right to mental health is just as important as any other human right and has increased importance at the Human Rights Council. The balance between studies, life, work, and outside obligations, takes a toll on any individual. Ensuring that every person has access to free or affordable mental health services has been a goal for human rights advocates and organizations. The UNHCR notes that the right to health includes mental health.
Yahoo Images, Looking after Mental Health
Mental Health in Graduate School
A study done by Harvard found that students within graduate schools are three times more likely to experience mental health struggles than an average individual. The study conducted a survey of over 500 students in graduate programs and found that in every 10 students, one had suicidal thoughts over a two-week period. With the constant stress and studying, graduate students begin to develop depression and anxiety. The environment of graduate schools differs immensely when compared to the undergraduate level. Rather than having to attend class and prepare for exams, they spend their entire time—often 2-6 years—dedicated to a research project. Typically, 60 hours per week is spent preparing and studying research.
Many factors and challenges aid in stress for graduate students: poor mentorship, lack of access to counseling services, lack of training, and leave-of-absence policies. The list can go on and on about the challenges faced by graduate students. In addition, the biggest factor I found is the academic mindset. There is an embedded mindset within professional studies that a failure is never an option. Every student tries to be the best, the smartest, and the most achieved. This leads to many bad outcomes; a 2019 survey of Ph.D. students found that 76% of students work more than 40 hours a week on their research and projects and cannot attain a work-life balance. They have no room to take a breath or a break. As noted by a student, they said, “if you slack, you are out.”
Yahoo Images, Students studying
Mental Health in Professional Schools
Studying to become a doctor, lawyer, dentist, etc., carries immense stress. Students within professional schools dedicate their entire lives to a program in the hope of getting their dream careers. But the process of getting into professional school and finally being accepted to study all have factors that can deter one’s mental health. Within law school, it has been found that depression rates have increased from 10% to 40% among students. 96% of law students and 70% of medical students face significant stress. Factors that have been found ranging from loneliness, rejection, alcohol and substance abuse, academic performance, anxiety, depression, peer pressure, and the list can go on and on. There is constant stress and worry about entering the professional field. If one gets a good score on their exam, that determines the path of their career. While in professional school, the worry of not being the smartest, being able to handle the stress, or burn out. Although the studies and information are stressful, and the process of becoming a doctor or lawyer does contain high stakes, there still needs to be a fixation on acknowledging mental health. Many students are extremely gifted but get slowed down and begin facing challenges due to mental health neglect.
Yahoo Images, Mental health; students and schools
Where to Go from Here
It is very important for every institution and university to have the proper mental health resources; it is just as important to make sure these resources are constantly being worked on and evolved over time. The stigma and thought that students must be overworked and can’t take breaks must be removed. Within higher studies, a work-life balance must be implemented to ensure every student is learning and working at their highest potential. Over time, there have been drastic improvements in mental health awareness worldwide, but that is just a starting point. Mental health resources and accessibility must be a requirement within all universities and institutions. Below are resources for students and professionals to maintain and implement positive mental health practices.
Yahoo Images, Mental Health
For students at UAB:
UAB has a Student Counseling Service that provides mental health services, prevention, and outreach. The services include counseling and emergency support. Resources can be found here.
Malnutrition in childhood leads to long-term physical and cognitive health effects. By limiting resources to impoverished communities, the DPRK holds control over the bodies and minds of these people. Source: Yahoo! Images
Note from the author: This post is the first of my four-part series on the North Korean Regime. To find the other parts, scroll down and click “View all posts by A. Price.” If the other parts are not available yet, check back in during the upcoming weeks when they will be posted.
Content Warnings: mass financial abuse, famine, malnutrition, dehumanization, classism, starvation
Imagine grocery shopping for your family, and instead of finding a variety of food choices, you find a store filled with a surplus of children’s socks, different colored hats, and beach toys even though you live nowhere near the coast. The only food you can find in the store is a few loaves of moldy bread, a small produce section filled with rotting vegetables, and a frozen section with freezer-burned packaged meat. The best you can do is buy a bag full of rotting vegetables and plant them in the ground behind your house, careful not to be caught doing so by the police. The soil you remember being rich with vitamins has turned to gray dust, and everything you plant dies before sprouting. Your family will live off the rotting leftovers from last week’s grocery trip until you can scrounge together enough scraps to make it through. You know that your neighbor has a secret garden that does moderately well, so you sneak over to offer her what’s left of your money in exchange for a few vegetables. If the police catch you exchanging goods, you and your neighbor will be charged for participating in a free market, thrown in a prison camp without a fair trial, and held for an unregulated amount of time.
The only media you’ve ever seen tells stories of a utopia; the Kim family is sent from heaven to make the Democratic People’s Republic of Korea (DPRK), also known as North Korea, the most wonderful place to live. They tell you that people in other countries, like South Korea and the United States, live under terrible governments who do not care for them the way the Kim family cares for you. In the end, you have no reason not to believe them. You have never seen the conditions of other countries and any criticism of your regime has been consistently disputed throughout your entire life. The stark reality of your consistent mistreatment exists in a dichotomy with the ideals that you have been brainwashed to believe to be true.
Approximately 20 million rural North Koreans live in this reality…
Songbun
The class system of North Korea is called Songbun. At birth, each North Korean citizen is labeled as core, wavering, or hostile based on their place of birth, status, and the national origin of their ancestors. For example, a person whose ancestors immigrated from South to North Korea will be given a low Songbun and be assumed to have genetically inherited hostility towards the government. One’s Songbun can never be changed, as it determines every aspect of one’s life including how resources will be allocated to your community and how much mobility you will have throughout the state.
The Hierarchy of the DPRK. Source: Diagram made by author.
The Command Economy
The Workers Party of Korea (WPK), more commonly known as the North Korean Regime, holds tight control over the command economy and uses it to abuse all people of low Songbun, specifically those who live outside the capital, Pyongyang. Instead of ordering the production of valuable goods like food and home maintenance products for their communities, they overproduce menial things, like children’s socks and beach toys. Many do not have the mobility to go to a neighboring town for resources, and as I will expand on later, many believe that they deserve to starve if they are not entirely self-sufficient.
This economic system has the dual effect of limiting opportunities to participate in the job market. People are not allowed to sell products unless they are commanded to do so by the WPK. Because the WPK is not tasked to create job opportunities for rural people, these people have no opportunity to make money, which only exacerbates the problem of reduced resources.
The overproduction of menial things at the expense of food and necessities. Source: Yahoo! Images
The March of Suffering
The culture that encourages the idea of “suffering for the greater good” is called juche. Juche is the Korean term for the culture of self-sufficiency. It is an idea that is pushed hard into the minds of all North Koreans. Asking for help, depending on friends or family, or participating in a small-scale economy of goods with your neighbors makes you an inherently weak person because you are expected to work harder instead of “begging”. This idea is so ingrained in the minds of North Koreans that they will accept immense abuse from higher-ups at the expense of asking for help or demanding rights.
Starting in 1990, a great famine swept the nation under the rule of Kim Il-Sung. He coined the term “The March of Suffering” to refer to the famine. Using this name, he convinced those who took the hardest hit, the rural people of low Songbun, that they were doing the most honorable thing for their country by suffering in this famine. They were dying for it. Kim Il-Sung glorified their suffering by convincing them that not only did they deserve it (juche), but that their suffering was contributing to the greater good of the country. He had such control over the minds of these people that they loyally followed him straight to their graves.
Handled correctly, this famine could have lasted no longer than a year, and would not have become nearly as severe as it has. Instead, estimates from Crossing Borders suggest that between 240,000 and 3.5 million people have died in the DPRK from malnutrition since 1990.* The famine has outlived not only Kim Il-Sung but also his predecessor Kim Jong-Il.
*The reason for such a wide range of statistics is that collecting accurate data in North Korea is virtually impossible. I expand on the use of outside media control in the second part of this series titled, “How the North Korean Regime Uses Cult-Like Tactics to Maintain Power.”
Even in Pyongyang, vibrant colors are rare. The buildings are drab and dull, the trees are dead, and people dress monochromatically and uniformly. The person in bright blue serves as a traffic director. Source: Flickr
Suppose the topic of North Korea is interesting to you and you want to work towards clearing up the fog surrounding the nation. In that case, I highly recommend Dying for Rights: Putting North Korea’s Human Rights Abuses on the Record by Sandra Fahy. This book is very informative and one of the only easily accessible, comprehensive accounts of North Korean human rights. It is where I learned most of what I know about the DPRK. It set the baseline on which I built my entire comprehensive understanding of the social systems at play.
The cover of the aforementioned book. Source: Fahy, Sandra. Dying for Rights: Putting North Korea’s Human Rights Abuses on the Record. Columbia University Press, 2019. Picture taken by A. Price.
As I will expand upon in the rest of this series, it is imperative that people outside of the DPRK “clear the fog” and find ways to look into the state. One of the biggest motivators for activism is awareness. As people on the outside, some of the most valuable things we can do are spread awareness, garner activism, and bring that activism with us into our participation in the government, whether that be running for office or simply voting for people who share our concerns.
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