Africa – Page 3 – UAB Institute for Human Rights Blog

Persecution of the Shia Islamic Movement of Nigeria

A peaceful procession of the IMN for the release of Zakzaky. Source: Yahoo Images.

In Nigeria, the Shia Islamic Movement of Nigeria (IMN) has been the victim of brutal police force at its ongoing peaceful protests that started in 2015. Recently, the religious group has been categorized as a terrorist group by the Nigerian government, which is an explicit violation of the Muslims’ human rights. On December 12, 2015, Sheikh Ibrahim el Zakzaky and his wife Zeenat, were arrested by the Nigerian Army and handed over to the Department of State services following a bloody clash between the soldiers lead by Lieutenant General Tukur Buratai and members of the IMN. The clash occurred in Zaria, Kaduna State, and since the arrest of the leader of the IMN, the followers of the movement have been protesting for the release of their leader. In light of the multiple protests, the Nigerian government issued a ban on the IMN on July 28, 2019, after a protest in the capital, Abuja. The ban was ordered by a Nigerian court which ruled the activities of the Shia IMN as “acts of terrorism and illegality.”

What is the Islamic Movement of Nigeria?

Introduced by Sheikh Zakzaky in the 1980s, the Islamic Movement of Nigeria (IMN) is a Shia minority sect with close ties to Iran. The sheikh visited Iran and was inspired by its revolutionary movement where the Iranian Pahlavi dynasty was replaced with an Islamic republic led by Ayatollah Ruhollah Khomeini. Zakzaky created his own sect in Nigeria known as the Islamic Movement of Nigeria and has approximately four million followers located in northern Nigeria. They are separate from Boko Haram, an group of Islamic Nigerians who use violent means to spread their influence, something that Zakzaky and IMN members profusely denounce. The Shia IMN, like Boko Haram, sees the secular state as evil and wants an Islamic state based on sharia, or Islamic law. Their movement calls for the rejection of the Nigerian Constitution and encourages a revolution that focuses on enlightenment.

The Abuja Protest

On July 22, 2019, the Human Rights Watch reported that the Nigerian police fired unlawfully at a peaceful protest led by the IMN in Abuja, the capital of Nigeria. At around 12:30 p.m., thousands of protestors marched toward the Federal Government Secretariat to register their grievances, particularly regarding the ailing health of their leader, Sheikh Ibrahim el Zakzaky and his wife. Mohammad Ibrahim Gamawa, a member of the Resource Forum of the IMN group, reported that as the protestors approached the Ministry of Foreign Affairs, the Nigerian Police Force opened fire and threw teargas at them. Eleven protestors, Channels Television journalist, Precious Owolabi, and Deputy Commander of Police, Usman Umar died. The government of Nigeria claimed the IMN was responsible for the deaths of the journalist and police officer, hence the ban being issued six days later by a Nigerian court.

This protest was not the first one that resulted in deaths though. Nigerian authorities have used excessive force against the minority group since 2015. On December 12, 2015, the police used brutal force on the IMN’s street procession in Kaduna to allegedly clear the way for the army chief’s convoy, resulting in 347 members dead and several arrested, including the leader and his wife. Rather than holding the police accountable, the Kaduna State prosecutors brought charges against 177 IMN members for the death of Corporal Yakuku Dankaduna – the only military casualty at Kaduna. Several more examples like this exist, but the Shia Muslims have not ceased their nonviolent protests for the release of their leader.

The Ban

Justice Nkeonye Maha issued the ban order on July 26, 2019, declaring the activities of the Shia IMN as “acts of terrorism and illegality.” The order was declared after an ex parte hearing, the application for which was filed barely 72 hours after the Abuja protest by the Attorney General. The Islamic Movement of Nigeria was the sole respondent to the application, but it was not represented by a lawyer since this type of hearing is issued without the responding party being made aware of it. In her ruling, Justice Maha ordered the Attorney General of the Federation to publish the order in the official gazette and two national dailies.

How is this a human rights violation?

Anietie Ewang, the Nigerian researcher at the Humans Right Watch, says that the court ruling “threatens the basic human rights of all Nigerians,” and the government should “reverse the ban, which prohibits the religious group’s members from exercising their right to meet and carry out peaceful protest.” Both the Nigerian Constitution and international human rights law prescribe the rights to freedom, association, and expression, which the proscription violates. Under international law, no restrictions can be placed on these rights unless it is provided by law, serves a legitimate government purpose within a democratic society, and is necessary for attaining that purpose. Allegations of criminality do not present legitimate grounds to proscribe the activities of a religious group, according to Ewang. She also suggests that the ban may foreshadow a worse security force crackdown on the IMN, having dire human rights implications throughout Nigeria.

Why has the IMN been protesting since 2015?

The obvious reason is the arrest of Sheikh Zakzaky and his wife, Zeenat. Upon their arrest, the couple was handed to the Department of State Services (DSS), and they remained in DSS custody for over two years without charge. In April 2018, the Kaduna State Government filed eight counts against the leader and his wife. The charges include killing Corporal Yakuku Dankanuda who died during the December 2015 bloody clash at Zaria. The protestors have not only been vocal about the allegations but also the health of the sheikh and his wife since they also sustained injuries in the Zaria clash.

What has happened since with the case?

As of September 29, 2020, the Kaduna State High Court dismissed a no case submission application submitted by Zakzaky and his spouse. Justice Gideon Kurada said it was premature to rule on the application to quash the charges against the defendants. The case has been adjourned till November 18 and 19, 2020, where the prosecuting counsel will present evidence and continue the trial. The charges are eight counts including culpable homicide, unlawful assembly, and disruption of public peace.

The frustration of the Shia Islamic Movement of Nigeria is understandable. They are simply asking to practice their religion in a peaceful manner. The clash between Shia and Sunni Muslims is prevalent in other parts of the world as well, but Islam preaches brotherhood and unity. All Muslims are considered a part of the global Ummah, or community. The unjust bloodshed of these people will not resolve any problems, nor will it bring peace to the ongoing conflict in Nigeria. It is time for the human rights of the Shia Islamic Movement of Nigeria be restored and their leader be acquitted.

Street Families Suffer Under the Cloak of COVID-19

by Grace Ndanu

Not everyone has the chance to leave the city for a new home. It’s in the few dry and wet and dark spots that a forgotten bunch of people hide from the harsh winds and the temperature which is slowly dropping off. I am writing about Kenyan street families because they are the ones I know of and understand their history pretty well. These groups of homeless people depend on the company of each other for survival and to see another day.

Street people have for a long time fully depended on begging for money, food or doing casual jobs to get money, but with how Corona Virus is affecting the world, specifically the economy sector, all their sources of survival have been deflated, creating a threat of hunger, which I believe is more severe and more dangerous that the Corona Virus itself.

I was reading through the news on my phone and I got so emotional when I came across a boy who ran away from home in 2007 due to poverty and domestic violence saying that, “Even if you have fifty Kenyan shillings to buy food, you end up buying a loaf of bread. One slice for you and the other slices for the others. You don’t know how many days they haven’t eaten and it’s only that one slice of bread they are getting.” He added that, there might be new members in their group who haven’t known how to work or look for food. They are still learning and adapting to their new environment.

To add to that I also think the Corona Virus has contaminated the money or even people who are now taking advantage of the voiceless street people. When a street person decides to work for someone then this person may end up telling him or her that he doesn’t have cash and therefore he has to do the payment through mobile money, and yet the street person doesn’t have a phone, which make things more and more difficult and complicated.

An impoverished mother clutches her sick child with another child by her side — Source: Yahoo Images

In an effort to contain the spread of Corona Virus, directives such as closure of schools, closure of hotels, staying at home, a 7pm to 5am curfew and shutting down of many non-essential businesses have greatly affected the street people community. The closure of schools brings more people to the streets, especially children, due to poverty, sexual violence and domestic violence in general. This adds pressure to people who are already in the streets. When the hotels were open, they supplied this community with the food that was not consumed, which at least made their stomachs full, but now the Corona Virus has crushed the hotels to the ground, leaving them hungry.

For the street people all that they have got is each other and it is that little slice of bread each one gets that barely sustains them each passing day. Even though their unity is their greatest strength, it appears to be their greatest fear and enemy as efforts of social distancing are tricky because they live to share — if one has it, the others have it too. If they don’t have it then the others won’t have it too. They live by faith and caring for each other.

As the news gets hotter and hotter I heard that the government rolled out a Covid-19 emergency response fund to cushion the painful wounds inflicted by the Corona Virus pandemic, for example the street families, the elderly, the refugees and the poor. And yes I was shocked when I discovered that no help trickled down to the street people who I know are the neediest people and makeup more than twenty one thousand of Kenya’s population according to the last conducted census.

In all these government and Non-governmental organizations, those with no homes, no jobs, no families and some with no hope of tomorrow are clearly forgotten. About this I am talking to the whole world. At least make sure that a street person if not people have eaten something. Share the little that you have, because there are women with small babies and they do not have milk in their breasts. They haven’t eaten and kids haven’t also eaten.

Just show a little humanity, which is free of tax.

As we fear for the days to come and wonder how long this pandemic will last, many in the street think of the present — of where and when they will get their next meal. If you get a chance to show you generosity never fail to show it. Make someone remember what you have done for him or her because whatever you do to the least of these it will be done to you.

COVID-19 and Teenage Pregnancies

by Grace Ndanu

It takes a lot of love, effort and dedication to be a good mother. For that reason, I believe it is important that everyone has the choice whether or not to be a parent, and when to take on that responsibility. Unfortunately, many girls around the world do not get to choose. Globally, the COVID-19 pandemic remains a pain to society because it is definitely complicating the efforts of reducing teenage pregnancies. It has caused an immeasurable disruption to every aspect of our lives in the last few months. To contain the spread of the novel coronavirus, governments have taken drastic measures to minimise the spread. Learning has been suspended, with schools being closed indefinitely. Religious meetings and worship programs have been affected similarly meaning there will be no more youth programs in the religious institutions, including churches and mosques for the time being.

In Kenya, the Ministry of Education has put in place strategies to ensure continuity of education through distance online learning delivered through radio, television and the internet. However, these strategies have further widened the inequality gap, as learners from poor, vulnerable, and marginalized households are unable to benefit from continued learning through these platforms due to lack of access. Further, with the loss of livelihoods particularly in low income households, some children may be forced into income-generating activities to support their families’ survival. Also, school closure has stopped the provision of school meals and sanitary towels.

And it’s more complicated for girls living in refugee camps or girls that are internally displaced. For them, school closures are even more devastating as they are already a disadvantaged group. Girls at secondary level are only half as likely to enroll as their male peers. While the magnitude of the COVID-19 crisis is unprecedented, we can look to the lessons learned from the Ebola epidemic. At the height of the epidemic, five million girls were affected by school closure across Guinea, Liberia and Sierra Leone, the countries hardest hit by the outbreak. And poverty levels rose significantly as education was interrupted.

There is evidence that links poverty with teenage pregnancies during this pandemic. One reason is because many young girls are getting involved in economic activities to supplement what their parents are bringing home. On the other hand, as the cases rise day by day there is a strain on the healthcare system, leading to the disruption of healthcare services, re-prioritization of sexual and reproductive and health services and a. shortage of contraceptive commodities and essential drugs. As SRHR services are reducing, sexual behaviour is rising since the teenagers have nothing to do, and it seems to be more risky where parents don’t really care what their children are doing while at home. I feel that there will be more unintended pregnancies all over the world, many of which will occur among teenage girls.

As I have discussed, there is no culture or tradition, it just happens. There are girls, especially those who come from communities or families that are rooted in culture and traditions, these girls must undergo what their parents wants them to, and the girls have no choice in the matter because their hope was school where they would run for help.

A positive pregnancy test — Source: Creative Commons

For example, in the Maasai community, when a girl is at least nine years old she is circumcised then married after two to four weeks. These girls are now expected to take care of their husband and to bear children at that early age.

Unintended pregnancies among teenagers may result in some difficulties in the lives of young girls. There are unsafe abortions, which may happen as a decision of the girl maybe to feel clean and also as a result of family decision in order to keep the family name clean. There is increased poverty where a girl who is being provided everything with the struggling parents bring another baby who needs to be taken care off and be provided everything as they are babies and as they grow all the way to adulthood. At some point there may be denial where by the parents kick out their daughters because of getting pregnant early because they have disgraced the family. This may cause psychological problems because she doesn’t have the supporting system which may force her to get married not only at an early age but also to an old man who may be violent on her. If not marriage she may have suicidal thoughts. Early pregnancies are the leading cause of deaths among the teenage girls because their bodies are not yet matured to give birth. The girls who are forced into marriage as teenagers, the responsibility that they are given drains them off because also their minds are not yet matured to do what is expected of them, which may lead them to be beaten and abused. Everyone deserves to enjoy their childhood.

Something has to be done before it’s too late. The governments should have committees that will develop and implement proven solutions. Different stakeholders should work to respond and to prevent by meeting the unique needs of adolescents by may be providing sanitary towels and also help them access SRHR services. The people responsible for taking care of pregnant teenage girls should teach them how to improve their sexual and reproductive health and well-being. Lastly I believe there are already existing activists in our towns and villages and they can potentially help to reduce negative coping mechanisms, such as child, early and forced marriage, especially during this time, where every energy is driven to the corona situation.

The Fiasco between Africans and African-Americans

A multi-cultural Image — In unity lies our strength. Source: Yahoo Image

For a long period of time, there has been a long-existing history of an unfathomable and a silently raging rift between Africans and African-Americans or “Afro-Americans,” as some now refer. It should be noted that the relationship between these two races can never be erased or forgotten even though there seems to be a discouraging high-level of historical ignorance or lack of in-depth understanding, especially amongst the newer generations of both races. The connection between Africans and African-Americans goes quite a long way prior to the era of slavery, which I believe warrants a brief trip down memory lane to refresh some existing knowledge on this subject.

We begin by looking at the words of Audrey Smedley, who believes race or ideas about the difference in human color was developed during the era of African slavery. He believed up until the 18^th century, Africans were generally positive people who engaged mostly in farming and cattle breeding. They had industries, arts and crafts, commerce and an existing form of government. After invading Africa, the Europeans realized Africans were better farmers and laborers, and immune to several diseases, which were perfect attributes in high demand within the colonialist world at the time. The colonists understood they needed the prowess and strength of Africans to meet their demands and as such, they developed the idea of transporting them across Europe and America, which was then referred to as the ‘New-World’, knowing they would have no means of escape or return.

According to the UShistory website, the Portuguese began the first slave trade agreement in 1472, which saw an influx of over 11 million Africans into America and across a few European nations as slaves. African slave trading became a lucrative business avenue amongst the Portuguese, Spanish and Dutch, and after North America was colonized by Europeans, there were vast lands in dire need of labor which led to the purchase of the first permanent African slaves from Dutch in 1619. Due to their physicality and agricultural abilities, the slaves proved to be highly productive on the farms where they mostly cultivated cash crops ranging from sugar, rice and tobacco. This went on for decades until the anti-slavery movement began which subsequently led to the Civil War in 1861, the Preliminary Emancipation Proclamation by President Abraham Lincoln on September 22, 1862, and an adoption of the 13^th Amendment of the constitution in 1865 which outlawed all slave trade practices.

After the abolition of slave trade, issues of race got more intensified due to the non-acceptance of black people and has since become the central point of human attention, interaction and relationship. It constituted the major form of human identity, a discouraging phenomenon that still gallantly exist in our world today. The creation and addition of a new race in form of Africa-America started a new chapter in human existence and history, which has led to a whole new level of feisty societal restructuring, rebalancing and rearrangements till date. Although whenever issues relating to racial differences arise, most people would most likely always refer to the forever existing tensed-filled relationship between African-Americans and the White race, but not so many would consider the possibility of any discord between other races, most especially Africans and African-Americans. To this end, I will be explaining a few reasons for the existing rift between Africans and African-Americans.

An image distinguishing between an African look from an african-american — Two continents fussed in one face Source: Yahoo Image

The first reason to consider is the comparison debate between Africans and African-Americans, about who have suffered or continuously suffers the most. We begin by considering the latter’s historical slavery struggles which has obviously spilled over and transformed into the present-day inequality and inequity they are continuously forced to endure. History clearly made us realize the dehumanizing and disheartening low-level of inhumane treatments and conditions they had to go through before the abolition of slavery, and it is no longer news that the present American structure and system is continuously finessed to favor Caucasians who are majority over the minority blacks. With this understanding, some African-Americans always see African immigrants as opportunist who are profiting from their struggles despite not having shared in their pains or experienced the horrible and derogatory racial discriminations like they did, which is a reason for their mutual relationship with White Americans. They believe Africans do not share in their ideology and are unwilling to participate in their political and civil rights movements.

On the other hand, Africans continuously grieve their pathetic level of underdevelopment which evidence suggest came as a result of the European invasion. As earlier stated, the entire African continent was developing at a steady pace but lost the plot when valuable human and material resources were taken by the colonialists. According to Nathan Nunn, slavery is the major factor for Africa’s underdevelopment till date; a phenomenon which has created ethnic fractionalization and undermined the effectiveness of several African nations. Recent studies suggest Africa’s 72% average income gap with the rest of the world would not have existed if not for slave trade. He believes the reason for the continent’s poor economic performance is due to the effect of slave trade and colonialism which has led to the endless poverty and incessant conflict, poor leadership, lack of basic social amenities and infrastructure, over dependency on foreign aid, poor health and educational facilities, amongst other challenges. It also affects the present cultural and social outcomes of the continent responsible for the present ethnic division, trust concerns, HIV prevalence, ethno-religious differences, and the high rate of polygyny (i.e. a practice of men having multiple wives) amongst other factors that continuously push the continent aback.

Another reason to consider is the trust issues that exits between the two races. So many African-Americans have some misconceptions that Africans cannot be trusted due to their willingness in allowing their fellow brothers and sisters be taken or sold into slavery, while some perceive them to be highly promiscuous due to the high rate of polygyny in the region. To point out the fallacy with the former, studies have revealed that majority of African slaves were captured through acts of kidnappings, raids and warfare, and through judicial processes, while only a few were literally sold by their relatives or friends as slaves. To address the latter, several studies have identified the trans-Atlantic slave trade as the major factor for the high prevalence of polygyny because only men were initially captured and sold as slaves across America which consequently resulted in the decrease amongst the male population and further tilted the sex ratio in many African nations most especially within West and East Africa.

Furthermore on the factors to consider, there is a wide belief or notion amongst Africans about African-Americans misusing their available opportunities despite enduring numerous challenges and difficulties. It is important to note that Africans alongside other races also, share in the belief that America is a land of dreams and opportunities and will always be a dream destination for many. For Africans, one major reason why they migrate to the U.S. is centered around education due to the outstanding level of human and material resources invested in this sector. As widely known, education remains one of the best and golden ticket to living a better life as individuals, which also helps improve the socio-economic growth and development of the community. Another reason why Africans migrate to the U.S. is because of the availability of several decent job opportunities for both legal and undocumented immigrants. By either migrating for job purposes or education, they remain great opportunities that most likely guarantees any individual to live a long, healthy and happy life.

Image of Women dressed in African Attires during an event — Diversity should be celebrated not discriminated Source: Yahoo Image

On the other hand, some African-Americans blame the continuous influx of African immigrants into the U.S. to have negatively impacted the number of jobs that is available to them. According to the National Bureau of Economic Research (NBER), the early immigrant influx into the U.S. between 1980-2000 resulted in 20% to 60% wages decline, 25% employment decline, and 10% rise in incarceration rates among blacks with high school education or less. Based on these statistics, it is understandable to see the plights and frustrations amongst African-American populations, but the increase in the incarceration rates could also be attributed to the heavy trafficking of crack cocaine within black communities which caused the police to enact and enforce tougher sentencing laws and subsequently resulting in the incarceration of one-quarter of low-skilled black men.

On a light note, the United States Census Bureau in June 2019, confirmed that about 13 million workers have more than one job, while a report by CNBC on February 2019, shows U.S. employers posted the most open jobs of about 7.3 million which was a valid evidence that the U.S. job market is actually strong. Also, according to the political typology survey 2020, 61% supports the notion for the country to continue making changes to give blacks equal rights with Whites, 65% believe immigrants hard work and talents have strengthened the country tremendously, 61% believe most people who want to get ahead can make it if they are willing to work hard, while over 55% believe blacks who can’t get ahead are mostly responsible for their own condition.

NFL Star dressed in an African attire — Let’s Save our Future Source: Yahoo Image

Based on this knowledge, it aches the heart to see Africans and African-Americans alongside other races have such a resentful, unfriendly and defensive relationship against one another till date. It is true we have all gone through various levels of hardship, turmoil, and suffering which serves as reasons we continuously hold deep grudges against others, but its high time we looked beyond and move on. In as much as we feel justified about our present bitterness or anger towards certain people or races due to our past experiences, we should remember the adage which says, “Two wrongs can never make a right”. It is almost certain that whenever we cloud our minds with negative judgements before relating with others, we would most likely find a way to justify our negative thoughts about them irrespective of the outcome, as such, we all should always set aside our presumptions, perceptions and judgements when relating with others and it is only through this means, can we look beyond our racial differences and respect each other as humans. It is a shame we are still regressing in this 21^st century but we can begin by remembering our past, but not dwell on them because when we do, we are prone to live our everyday lives on them, and history has made us to understand that decisions we make in anger or frustration are those that will take us aback or hurt us for a long time.

Double Tragedy

By Grade Ndanu

As we watch the news and as I write these lines, the novel corona virus epidemic that started in China, has affected more people than the severe Acute Respiratory Syndrome. Globally on the 30^th January 2020 the World Health Organization of the United Nations declared the epidemic a public health emergency of international concern. This defines the outbreak as an extraordinary event which is determined to constitute a public health risk to other states through the international spread of disease and to potentially require a coordinated international response. Countries and airlines suspended travel from affected areas, which is all the countries to be specific and initiated a comprehensive screening at airports.

Wherever we are in the world, we are all living the COVID-19 pandemic. The virus is a public health challenge for the entire global population. Many countries shut down to prevent the spread of the virus. And it came to that day that students never returned to class, employees are working remotely if they can, cinemas are shut, and shops are closed. Basically everything stopped, maybe it’s because the world may have been caught off guard by the size and ramifications of the COVID-19 crisis.

Me being in a unique family, I will share what we are doing to keep safe from the virus and at the same time busy. First we take all the precautions that we are supposed to. We regularly and thoroughly clean our hands with an alcohol based hand sanitizer or just wash them with clean water and soap. All the surfaces including the floor we clean using soap and jick to kill the germs and any bacteria that may be there. We also try our best to practice respiratory hygiene where we cover our mouth and nose when we cough or sneeze. Us being divided in groups that we call families, we tend to help and guide the young ones.

In the centre we are girls of different ages which makes three different groups. The least ages is ten and below. They do coloring and drawing almost daily, and my opinion is, they enjoy which makes them happy. The middle group of ages eleven to fourteen. They usually have their sessions on Thursdays where they are taught about different things for example, last Thursday they were taught about being in a good company, how to stay out of bad company, and how to be a good example. The other group is of ages fifteen and above, and am in that group. We usually have our meetings every Saturday. In this group we are not taught we learn from each other. We are still young to learn about marriage, but yes that was our last topic. Thanks to our mom who acts as our facilitator who we ask very may questions and on top of she teaches us how to bake every Saturday.

Due to the deadly virus, all countries are under lock-down meaning we are all stuck in quarantine. Home is where everyone should feel safe. Being at home means, above all else, being in a place that is dear to you. It should mean protection. But for many children, adolescents, and women, home is a place of violence and abuse. Girls and young women kept at home are safer from the disease but face increased inter-family tensions and an overload of domestic work. Girls, especially those from marginalized communities and disabilities, may be particularly affected and also cutting them off from essential protection services and social networks.

Economic stress on families due to the outbreak can put children, and in particular girls, at greater risk. Girls who are often considered to be adults in the society, experience from very early age the negative social norms that demand they do what women do when they are considered matured for example, cleaning, cooking and child care. Apart from child labor, there is also sexual abuse that is going on. A lot of rape cases before this pandemic the victims were raped by people who they know and also people who are very close to them. Now, we are all stuck with our families whether good or abusive ones. I am really worried of the girls, boys and women who are stuck with their abusive relatives. Even if there are helplines one can’t ask for help because the abuser may overhear the conversation and he may decide to do worse so that the victim may never open up.

Talking of girls, there are girls who are at a greatly exposed to the societal cultural beliefs and practices. In the urban areas, everything seems to have stopped or controlled right now but in the rural areas everything is normal. No lock-downs or restrictions and even no curfews. Meaning that there are so many girls who are undergoing Female Genital Cut, who are helplessly waiting to undergo the cut. Some parents are giving out their daughters hands for marriage. The parents feel that they are free to do anything with their daughters. When schools were on the girls told the teachers what was going on and that prevented many cases of retrogressive cultural practices. Now there is no school where girls would go to their rescue. Am certain these girls feel abandoned.

Activists, social workers, and with the government should be concerned at the potential rise on domestic and cultural violence during this epidemic. While quarantine measures are necessary to reduce the spread of the virus, they should be implemented in a way that guarantees protection for children and women. Measures should be in place so teachers can stay in contact with their pupils. Risk factors should be identified and taken care off. should be visits to the communities, homes, and houses particularly where it is suspected that there might be a girl, child, or a woman in danger.

Let us not just worry about our families and friends. Let us also think of those other people that we don’t know who are vulnerable not only to violence and retrogressive cultural practices but also those who sleep hungry because they luck something to eat. As we remember them in our daily prayers lets wash our hands and take all the precautions that we need to be safe.

Responding to COVID-19 in Developing Countries: An Appeal from Our Friends at Nashulai Maasai Conservancy in Kenya

Just a few short months ago, the IHR hosted Nelson and Maggie Reiyia from Kenya who spoke to us about Nashulai Maasai Conservancy, wildlife conservation, preservation of culture, and how to empower whole communities from the inside out, especially girls and women.

How long ago this seems now, in the midst of the COVID-19 crisis. The impetus of this blog post is Nelson and Maggie’s desperate appeal to help support their people who have been hit extremely hard by this crisis, and to show how COVID-19 affects people in the developing world.

COVID-19 in developing countries

While we have raised awareness of what this crisis means for some of the most vulnerable and marginalized in our own society, having to deal with a pandemic in developing countries is a whole different endeavor. The virus itself and the sickness it causes are only half of the danger. Major societal issues such as widespread poverty, economic deprivation, and lack of access to water, food, sanitation, and healthcare present huge challenges for people in the Global South. The COVID-19 crisis threatens already fragile economies and has the potential to negatively impact human rights, education, basic resource allocation, and food security. Under-resourced healthcare systems and hospitals are likely to be overwhelmed, creating a probability for higher death rates. A majority of people in developing countries also lack access to water and soap, increasing the likelihood of infections and facilitating the spread of the disease. In addition, there are no social safety nets or government bailouts for workers and businesses, exacerbating scarcity, political struggles, violence, and poverty.

Women and children talking in Maasai house. — Women and children in a Maasai house at Nashulai Conservancy. Source: Nora Nord, nashulai.com

In other words, it is not just the virus that threatens people’s lives in developing countries, but the whole context – poverty, underdevelopment, structural violence, lack of government resources to respond to the pandemic – that puts lives in peril and threatens the existence and survival of whole communities. People in developing countries are doubly at risk. This crisis will leave deep scars, not only with regards to lives lost, but also with regards to international development gains made in the last decades in development, human rights, and human dignity. These are the issues Nelson and Maggie are afraid of. They are not only worried about the immediate impact of this crisis on their people, but also about the setback this crisis will cause to the wildlife, economic, and cultural advances that have sustained and elevated their community for the last years and made Nashulai indispensable for their society. Their people, their project, and their way of life are in peril of survival.

What COVID-19 means for Nashulai Conservancy

Nashulai is a community-led conservancy in the Maasai Mara in the southwestern part of Kenya, close to the border to Tanzania. The Maasai are an indigenous community of strong and brave warriors, but poverty and lack of development have negatively affected their quality of life. Most Maasai exist on less than $1 a day, depending mostly on their livestock for food and income. More recently, due to Nashulai’s efforts, the community has been able to garner revenue through tourism by offering safaris and running guest houses and camps. About 2,000 people live on Nashulai’s 6,000 acre conservancy, and an additional 3,000 people live in the surrounding communities. Most of them reside in traditional Maasai villages, in which small dwellings arranged in a large circle for community living. Women, men, and children live together in small spaces and share food, resources, and chores with one another. Men mostly look after cows, sheep, and goats or work in local tourist camps and lodges, while women prepare food, raise children, and make jewelry and art work to sell to tourists. Livestock is sold on twice-weekly open markets in exchange for grains, oil, salt, and other basic necessities.

Picture showing a Maasai man with his cattle in a Maasai village. — The Maasai live in close-knit communities where women, men, and children of different families share all aspects of everyday life. Source: Marianne Nord, nashulai.com

COVID-19 has put all of this in danger. The markets are closed due to government safety measures, leaving people without food and without income. Tourist streams have run dry, which means no money and no jobs (90% of employed Maasai rely on the tourist industry). The communal way of Maasai life is in direct opposition to the guidelines of social distancing and self-isolation. There is no running water in Maasai homes, making constant handwashing not an option. Healthcare in the rural areas of Kenya is difficult access in the best case, and Sekenani health clinic in the conservancy is not equipped to deal with COVID-19 cases. It is unclear what should happen to people who become infected. There is a lack of information and education about the crisis, and an absence of guidance of what the WHO guidelines of handwashing, social distancing, and self-isolation and quarantine mean for people in places like Nashulai. There is no electricity beyond solar power, and while some people have phones or radios, spreading news and information is extremely difficult.

The situation is dire. People are starving.

Nelson and Maggie have developed an emergency plan to provide each household with basic food items, to repurpose part of Nashulai’s tourist camp to isolate sick people, and find ways to educate the community about safety measures and health. They have established a strategy on how they can become self-sustaining in terms of food production and continue their important conservancy work over the next months. However, because their stream of revenue has been cut, they rely on us, their friends, to support them, the Maasai people in their community, and the long-term survival of their project.

Please visit Nashulai Maasai Conservancy’s website if you would like to learn more and/or if you would like to donate to Nashulai Maasai Conservancy’s COVID-19 Emergency Fund.

Impact of Covid-19 in Conflict Zones

“Wash your hands.” “Avoid close contact with others.” “Stay home.” These are the CDC’s recommendations for protecting yourself against the coronavirus and the disease that it causes, COVID-19. For those of us fortunate enough to have clean water and soap and space and a home, that is helpful advice and easy enough to follow, even if it is somewhat of a disruption to our normal lives. Unfortunately, these recommendations are completely irrelevant to the millions of people across the globe who live in conflict zones and refugee camps where fresh water is scarce, sanitary facilities are lacking, and the healthcare infrastructure has been decimated by war and continuous violence. In places where day to day survival is already a key concern, the novel coronavirus poses a new kind of threat, one that the struggling healthcare systems in these countries is not prepared to take on.

While the U.S. government and media have focused on individual vulnerabilities, such as age and underlying respiratory conditions, very little has been done to address social and structural vulnerabilities, including limited access to basic services, health care, safe water, sanitation, and hygiene, in some of the most dangerous places in the world. Overcrowded refugee camps are a virus’ dream – they provide conditions in which the virus can spread rapidly and easily. Individuals living in these places are already prone to respiratory problems due to air pollution and living in close quarters. Unsanitary conditions and lack of housing, food, and clean water exacerbate the risk of contracting an infectious disease, and the lack of access to basic health care makes fighting any kind of infection difficult. The coronavirus is highly contagious and has a very high global mortality rate, even in places where social distancing and healthcare are accessible, and this rate will likely be significantly higher in conflict zones where large numbers of displaced people live. Preventing the virus from entering these spaces is the only hope, but as Dr. Esperanza Martinez, head of health for the International Committee of the Red Cross, has said, “this is uncharted territory,” and it is unclear how effective containment strategies will be in reality (or if they are even possible in certain places).

According to the Center for Strategic and International Studies, 126 million people around the world are in need of humanitarian assistance, including 70 million who have been forcibly displaced from their homes, mostly due to violence. COVID-19 is adding a new layer of uncertainty and fear to the already precarious and vulnerable status of these individuals and families. The UN High Commissioner for Refugees (UNHCR) and the International Organization for Migration have suspended refugee resettlement programs, and many governments worldwide have stopped the intake of refugees who are fleeing violence and food insecurity. Cases of COVID-19 have been confirmed in war-torn areas in the Middle East, including Afghanistan, the Gaza Strip, and Ninevah, a displaced persons camp in Iraq, as well as in several African countries, including war-torn Libya, Cameroon, and the Congo. This post considers how this global pandemic will likely impact people living in three particularly dangerous and vulnerable countries in the Middle East and West Africa: Syria, Yemen, and Burkina Faso.

Syria

Nine years into the seemingly endless civil war in Syria, more than 380,000 people have died, dozens of towns and cities razed to the ground and half of the country’s entire population displaced. Targeted attacks have left Syria’s once thriving public health care system in shambles. Hospitals and clinics have been destroyed or damaged to the point of not functioning. Medicine and medical supplies are limited, healthcare workers are few, and travel to the still-operational clinics and hospitals is out of the question for many of the sick and suffering. Of particular concern is the refugee camp in Idlib, a town in the northwestern province near Turkey, where many displaced individuals now live. The conditions of the camp are dire – there is limited access to soap and water and overcrowding makes social distancing impossible – so self-protecting is a major challenge.

Syria reported its first case of coronavirus a few days ago, from a woman who had recently traveled to Iran, a country that is backing the Syrian government in the civil war and where Shia pilgrims frequently travel. There are now five confirmed cases (the actual number is suspected to be much higher), and there is growing fear that the virus is spreading unimpeded throughout the northwest, where there is limited capacity to test and monitor the situation, but experts have warned that “if the disease starts, it will spread massively.” Jan Egeland, director general of the Norwegian Refugee Council, has warned that COVID-19 could “decimate refugee communities.” Containment is the only hope, but the shortage of supplies, including test kits, makes this unlikely.

Yemen

The United Nations has labeled the situation in Yemen the world’s worst humanitarian crisis. No cases of COVID-19 have been confirmed yet in Yemen, but the country is bracing for a devastating catastrophe if and when the virus arrives. Since the U.S.-backed war in Yemen began five years ago, Saudi and Emirati coalitions have leveled 120 attacks on medical facilities throughout the country. These attacks, including airstrikes, ground-launched mortar and rockets, and attempts to occupy hospitals and clinics, have led to widespread disruptions in access and service to some of the world’s most vulnerable people, including displaced women, children, and persons with disability. With a mere 51% of the country’s health centers operational, there is a severe shortage of medicine and medical equipment. Even if people in this area can get to a hospital, many hospitals don’t have electricity, rendering a ventilator — a potentially life-saving device for people suffering the most severe symptoms of COVID-19 — out of the question. The decimated healthcare infrastructure is unable to control preventable disease (there was a cholera outbreak a few years ago) and is completely ill-equipped to handle a pandemic. Both the Houthi rebel group (aligned with Iran) and the government recognize the threat the virus poses and are implementing precautionary measures, such as closing schools and halting flights into the area. However, both sides are amping up their rhetoric and are posed to blame the other if and when cases of COVID-19 are confirmed. The United States, for its part, has cut off emergency aid to Yemen, citing the Houthi’s interference in the distribution of supplies and services to starving Yemenis (likely a Saudi-directed approach), but humanitarian officials have warned that this decision will create major funding gaps in efforts to provide hand soap and medicine to clinics and to staff health centers with trained healthcare workers. Yemen’s basic healthcare programs are heavily reliant on foreign aid – about 8 out of 10 Yeminis rely on some form of aid. Eliminating this source of funding could mean suffering and death for millions of displaced persons in Yemen.

Burkina Faso

On March 18, Burkina Faso, the impoverished West African country of 20 million people, registered its first confirmed case of COVID-19. A week and a half later, that number leapt to146 cases, with hundreds more suspected, making it the hardest hit West African country so far. This tiny, conflict-scarred country is no stranger to hardships, including poverty, drought, rampant hunger, and militia-led coups. In 2019, clashes between government forces and militia groups linked to ISIL and al-Qaeda led to more than 2,000 deaths in Burkina Faso and forced more than 700,000 people to flee their homes. This escalation of violence has led to the closure of 135 health centers in the country, and an additional 140 have reduced their services, leaving 1.5 million Burkinabe in dire need of humanitarian health assistance. With a healthcare system that has been ravaged by war, a mere three facilities in the country are able to carry out the tests, and only a few hundred test kits have been provided. As part of the government’s response, Malian refugees once displaced into Burkina Faso are being forced back into Mali, where ongoing violence inhibits humanitarian and medical access to affected populations. COVID-19 will exacerbate an already dire situation — it is feared that an outbreak would see fatality rates of ten times higher than the global average. “These populations are already very vulnerable to diseases that are otherwise easy to treat,” says Alexandra Lamarche, senior advocate for West and Central Africa at Refugees International, “but that’s not the case when they have no access to water or proper sanitation or health care.” She adds, “We could watch entire populations vanish.”

Bumper sticker that says "All people are created equal members of One Human Family" — Source: Yahoo Images

Against a common enemy?

Rarely does a disaster – natural or otherwise – affect the entire world. The coronavirus is a different story, unlike anything we have witnessed in the modern age. It is exposing the fragility of even the most advanced economic, technological, social and medical systems, and it poses a grave threat to humans the world over. The virus doesn’t discriminate on the basis of status or religion or skin color or any of the other things that divide us or give us cause to fight each other. It travels across borders and between enemies, and the more people it infects, the greater the risk for everyone. Just like the virus, the distribution of basic human rights must not be qualified on the basis of anything other than humanity. Turning a blind eye to the suffering and inadequate conditions of the world’s most vulnerable populations only facilitates the spread of the virus. In a practical sense, limiting the spread of the virus in refugee camps and conflict zones in Yemen and Syria and West Africa is just as important as it is in wealthy countries if the goal is to eliminate the virus and end this global pandemic. That requires distributing resources and investing in large-scale infrastructure improvements in places where people are not able to follow the protocols for containment under the current conditions. As we scramble to make enough surgical-grade masks for healthcare workers in the United States to wear, we need to be concerned with sending as many as possible to medical facilities in places around the world that are under-served and over-taxed, including displaced persons camps. We cannot hope to protect ourselves if we refuse to protect our fellow humans, no matter the distance or cultural difference between us. U.N. Secretary-General Antonio Guterres has called this “the true fight of our lives,” insisting that we put aside our differences, which now seem small and inconsequential, and turn our aggression toward a common enemy. “That is what our human family needs, now more than ever.”

Kenya and Beyond: Including Human Rights in Conservation

Nelson and Maggie Reiyia watched in despair as their community slowly fell into decline despite tourism profits from nearby Maasai Mara National Reserve. As indigenous Maasai themselves, the Reiyias were determined to reinvigorate their community despite the massive forces of ‘big’ conservation and outside development. Thus, they set out to create the first Maasai-run conservancy in the history of Kenya and reconnect their people, culture, and livestock to the land and its wild inhabitants.

A Maasai man in traditional red clothing overlooks the Sekenani River. Nearby vegetation reflects off the water's rippled surface. — A Maasai tribe member overlooks the Sekenani River. The Sekenani restoration project is one of many local initiatives conducted by the Nashulai Conservancy. (Photo credit: The Nashulai Conservancy, http://www.nashulai.com/sekenani-river-restoration)

Historically, the Maasai and other Kenyan tribes occupied these lands until Western colonial powers began to forcibly move people to make room for themselves and their ever expanding game reserves. Sadly, there is a long history of colonial and post-colonial entities removing people from their lands in the name of conservation and game management. This tendency to ‘Other’ people unlike us – that is, to assume their inferiority as humans – continues to taint conservation and often results in counterproductive efforts to save endangered species.

Sadly, this model of conservation has been adopted the world over and partly stems from the assumption that Indigenous people lack the ability to govern themselves or the knowledge to sustainably manage their lands. Yet, in the case of the Maasai, they have occupied the landscape long enough for it to become an integral part of their culture and worldview. Of course this is hardy meant to reference to the outdated ‘noble savage’ cliché; rather, it is an attempt to force us to consider who was already managing these lands and critical resources before the colonizers arrived.

A herd of wildebeest and zebras meandering about the vast and empty Maasai Mara National Reserve. — A herd of wildebeests cross the Maasai Mara National Reserve. Every year the migration of these animals attracts tourists from around the globe. (Photo credit: Sherrie Alexander)

An additional assumption held by Western society and much of modern conservation is that people should be removed from their lands in order to establish pristine areas for wildlife. Enter the additional force of tourism – a massive economic influence that often turns sentiments against local populations thought to be spoiling the landscape, competing with wildlife, and over-hunting the animals we so desperately seek on our travels. Don’t get me wrong, tourism can be a positive source of income for a region. But when money takes precedence over people depending on ancestral lands, it is unethical at best.

Finally, we cannot forget the horrid calls to shoot poachers on-sight and emotional outcries against trophy hunting. In our Western need to anthropomorphize wildlife, especially the ‘cute’ or charismatic animals, we fail to see the socioeconomic complexities of people and place. We also have to remind ourselves these are not our animals to govern. These animals – if they can be thought of to belong to anyone – are clearly in the domain of the countries in which they reside and the people living among them. In other instances, certain animals represent a critical source of local income through legal trophy hunting. But as we saw with the ‘Cecil the Lion’ outrage, the Western world is appalled at the thought of killing a lion for any reason while giving little thought to the ribeye steak on our dinner plate.

Conservation is complicated so we have to look at the bigger picture. It is often as much about humans as it is about wildlife and ‘wild’ spaces. The combined result of ‘Othering’ indigenous populations and disregarding their traditional ecological knowledge, while simultaneously anthropomorphizing wildlife and claiming ownership over entire ecosystems, has led us to our current circumstances. While many conservation initiatives are beginning to take local and Indigenous voices into account, the unfortunate fact is that neocolonial conservation is alive and well.

Over the last decade I have watched as the push for social science integration with conservation biology has slowly gained momentum. Such calls for interdisciplinary approaches have arisen from the desperate need to better understand the multifaceted human dimension of conservation. ‘Fortress conservation’ and the forced removal of people from their lands, or lack of access to resources and profits from their lands, are outdated practices and clear human-rights violations. From conservation to tourism, local cultures have a right to be included. In fact, research from myself and others has demonstrated that when communities are intimately involved there is an increased likelihood of long-term conservation success.

The Nashulai model diagrams depicts their commitment to helping both people and wildlife while also preserving cultural heritage. — The integrated Nashulai model emphasizes the need to help both people and wildlife while also preserving cultural heritage. (Image credit: The Nashulai Conservancy, http://www.nashulai.com/)

After hearing Nelson and Maggie Reiyia speak at UAB about their indigenous-run conservancy and the advances they have achieved for both their cultural and biological heritage, I believe there is hope that we can shift the narrative of conservation to one that is more inclusive and ethical. Simply put, supporting initiatives like the Nashulai Conservancy can help push back against ongoing injustices and bring human rights to the forefront of conservation.

Sherrie D. Alexander, MA
University of Alabama at Birmingham, Researcher and Instructor of Anthropology
IUCN Primate Specialist Group, Section for Human-Primate Interactions, Member
Barbary Macaque Awareness and Conservation, North American representative

Land acknowledgement: The University of Alabama at Birmingham is located on the traditional lands of the Muskogee Creek Indians.

The Drive for Quality Education in Kenya Faces Massive Challenges

by Grace Ndanu

When everyone gets to know and understand the importance of education, they are interested to be part of it, and parents or guardians (those who understand the need to have a learned child) try to fight for them so that they can be educated. There is a very big knowledge gap and also the quality of education between the advanced areas and the areas that are trying to come up. I will name it a crisis.

In Kenya we had a curricula that really didn’t consider every kind of person. I think everyone is intelligent on their own way, but this curricula focused on children who sit down, listen to a teacher and are able to solve a mathematics equations. It didn’t consider the capability of every child. Thank God the curricula was changed and it was effective as early as last year so that at least now there are classes that can help children discover what they like and most of it all, what they can do best. But still, it is tiresome. The kids need to be in school as early as 6am and they are off school at 6pm.

Every year there are children who needs to join high school, but you know what, those who make it are children who come from the wealthy backgrounds, and we developed a saying that said ‘education is for the rich.’ I believe there are funds that are kept aside by the government to educate the needy students. But the ones who are in charge of issuing the funds to them are guilty of using the money for their own benefit. I have heard of two cases this year.

One, there is a boy who scored very high marks in primary school, and what his mother could afford are two bars of soap. The poor mother took his boy to school with two bars of soap with no school fees nor shopping. Another incident was about a disabled boy who was abandoned by his mother and since he has been living with his grandmother. The boy also had scored high and he absolutely qualified to join high school. The grandmother was old, so the boy had to walk to the school, which started at 8:00AM. Keep in mind that he had nothing with him. These are the cases that we know of because the media reported them. I know there are still those who suffer in silence maybe they really don’t know what to do. All this happens because there are people somewhere who are using money that is meant to help the needy. And I will add that this also happens in employment. And with this we have another saying, ‘if you have no connections stay with your mum.’ This is because you will find almost the whole family in good paying jobs.

Another big challenge, is about teachers being so serious which to an extent I may call it being harsh. There are teachers who beat the children, and as a result, children lose interest in school or even completely hate everything about school. Recently somewhere in Kenya, 14 children died and 39 injured in a stampede. The pupils reportedly started running out of the classrooms after a bell rung to go home. Some pupils said a teacher, who was carrying a stick behind them, ordered them to leave quickly and they started running down the stairs. The pupils in front stumbled and fell and those behind also tripped. And that’s how the children met their death. With this you may find some parents may fear their children attending class in the name of keeping their children safe.

Among the disadvantaged families there are also girls who don’t attend classes due to lack of sanitary towels. They are forced to stay back home for at least a week so that they can get through their menses. This makes some of the girls fail their exams because they have missed several lessons and as a result they may end up dropping out of school due to their low self-esteem, which probably developed due to poor results. At the end, men remain on top of women in everything. There is a lot of gender-based violence, and the affected are the women, while the top positions in every sector are for the most part held by men. Hopefully we will get out of this because the government and some NGOs are trying to distribute sanitary towels to school. Thanks to them.

Young African girls in the classroom — Source: Yahoo Images

In the map, among the countries that borders Kenya are Somalia and Sudan. These countries war still exists, note that it is not a one time thing. The fate of school children trapped in conflict areas deserves even more agent attention. According to my research, there are many attacks staged on Kenyan schools that are around the boarder.in ¾ of those, troops and rebel forces turned classrooms into military posts. Hundreds of children are recruited to fight, sometimes made to serve as suicide bombers, or forced to endure direct attacks. The learning environment is not be at peace if learning continues because of the gun-shots, gangs, and unruly youths and by sexual predators on school premises. This is another reason why parents won’t let their children go to school, and of course, girls are the most affected.

In every society there is what they believe which may be considered not to be true. There are some communities that are tied to culture. In the Samburu, Masaai, Pokot, to mention but a few, believe that girls are meant to be wives and not to be educated. Boys are taken to school and even they are lucky enough to attend university while the girls are forced to stay with their mothers at home so that they can be taught how to be the best wife.

Sustainable Development Goal 4 says, ‘Ensure inclusive and equitable quality education and promote lifelong learning.’ Despite the considerable progress on education access and participation, there are children and youth who are still out of school. For us to reach the goal, they should fix the learning crisis. Maybe the following should be considered: Promote gender equality, social mobility, and intercultural understanding. Safeguard that persons with disability are included in the education. Respond to those learning challenges caused by conflict. Align school curricula and work needs for competencies and skills. And most of all fight corruption.

I believe that education has the power to shape the world. A quality experience in the classroom helps promote mutual respect and understanding between people. It can help change behaviour and perceptions, thereby fighting unsustainable practices. Above all education does not choose because it empowers everyone, meaning that it protects both men and women from exploitation in the labour market, and the empowering of women enables them to make choices. Everyone needs freedom, and education sets us free.

Community and Conservation in Maasai Mara

On Thursday, January 23^rd, the Institute for Human Rights co-sponsored an event alongside Sparkman Center for Global Health to present Nelson Ole Reiya (CEO/Founder) and Maggy Reiya (Education and Gender Coordinator) of Nashulai Maasai Conservancy. During their lecture and discussion with the audience, they addressed their remarkable mission to protect wildlife, preserve culture, and reverse poverty within their community in Maasai Mara, Kenya.

Nelson began with the admission that, amid farming and development efforts in the region, a group of Maasai elders convened under a tree and decided to start a conservancy. In response, Nashulai began in 2015 after a meeting with landowners resulted in the leasing of their land for conservation.

Most Maasai face severe poverty by living on less than one dollar a day, while girls and women are particularly vulnerable. More specifically, many girls are subjected to the practice of female genital mutilation (FGM) which is to prepare them for marriage. Additionally, young women who menstruate without pads are prevented from attending school. In addition to these social issues, because 68% of Kenya’s wildlife lives outside of parks and reserves, the country has lost nearly 70% of its wildlife over the past thirty years. These social and ecological issues demonstrate the need for a ground-up approach that advocates for the Maasai’s people, wildlife, and environment, hence Nashulai.

This is a picture from the event with the speakers facing the attentive audience. — Nelson Ole speaking to the audience. Source: UAB Institute for Human Rights

Nashulai means, “a place that unites all of use people, wildlife, and livestock in common hope for a better world, today and in the future”. Nashulai offers an array of social projects that benefit the Maasai community. Among those projects are: 1.) Nashulai Academy – subsidized education for adolescent girls and a safe house for girls avoiding FGM and early marriage, 2.) Community Water Project – clean water retrieval system from the spring which reduces the distance to fetch water and incidences of waterborne diseases, 3.) Tourism for Social Change – two safari camps where many proceeds support community projects, 4.) Sekenani River Restoration Project – rejuvenation of the main river that support the Maasai community, 5.) Nashulai Cultural Training Centre – knowledge center to preserve indigenous practices of the Maasai, and 6.) Cattle Breeding Project – ecologically sustainable project to support the Boran and Zebu herds of the region, and 7.) Stories Café – upcoming facility where Maasai elders can manage and pass on local culture to the youth.

This is a picture from the event with an audience member asking the speakers a question. — Audience member engaging with the Reiyas. Source: UAB Institute for Human Rights

Particularly within these remarkable endeavors are the Women Empowerment Projects which address anti-FGM, creating lady pads, education, an ambulance for expecting mothers, soap making, and a drama theater club. These efforts highlight the human rights fundamentals to support the education and autonomy of girls and women. Additionally, Nashulai’s ecological efforts demonstrate the need to protect vulnerable environments that threatened by habitat destruction and wildlife depopulation. In sum, Nashulai’s community-based conservation model conveys the importance of ground-up human rights approaches that reject external influence and place community first.

If you would like to support Nashulai Maasai Conservancy, please follow this link.