I was in 4th grade when I was asked if I was a terrorist. I was asked by a person who I thought was my friend. I was asked this horrible question because of the color of my skin. I was too young to realize I was being targeted along with another classmate of the Islam faith, and that my culture and Hindu background were gravely mistaken because of stereotypes and misinformation. While I have never been a victim of Islamophobia, that day I got a touch of what many Muslims face on an everyday basis. Some stories we hear, and some we don’t. Right now, cultural devastations and genocides are taking place in China due to widespread Islamophobia.
MODERN CONCENTRATION CAMPS
The Uyghurs are a Muslim minority in Xinjiang, China, which was once East Turkestan, but was annexed in 1949. Since 2017, more than 1 million of the 11 million Uyghurs have been places in 85 concentration camps, but China chooses to refer to these as re-education centers. Muslim anecdotes of life inside the camps consists of beatings, interrogations, and detainments for their religious beliefs and practices. Since the beginnings of these camps, the Xinjiang government has prohibited men from growing out the beards and women from wearing face coverings, while also destroying mosques, which are Muslim places of worship. Following United Nations probes, China claims that because the Uyghurs hold extremist views that are threatening to national security the concentration camps are justified.
Some of the stories that have been gathered from the concentration camps include reports of forced sterilizations on Uyghur women, bans against fasting during the holy month of Ramadan, and attending mosques. While China claims to be a democratic nation, the continuation of Uyghur persecution indicates that religions in China must be of Chinese orientation and the people should assimilate into a socialist society regardless of their own personal beliefs.
Islamophobia and unfounded fear of Muslims, and people from the Middle East, is something that has plagued the modern world since the 2001 September 11th attacks. The attacks have heightened the tension and awareness against minorities as well has the Uyghur separatist movement. To some extent, it can be argued that around the time the United States began its War on Terror in the Middle East, China spontaneously changed its rhetoric to labeling Uyghurs as “terrorists” in light of these attacks. The Uyghur separatist movement has been fighting for independence and has been protesting since the rise of the Beijing communist rule, and during this movement many lives have been lost. The Chinese government claims that this movement and the protests have led to bombings and politically calculated assassinations that have killed 162 people. Due to the separatist movement and the lives lost, the Chinese government is placing Uyghur Muslims in concentration camps in hopes of “re-educating them,” when really their methods have been identified as causes of cultural genocide. Almost two dozen countries are in tandem with concerns raised by an independent United Nations Committee on Elimination of Racial Discrimination concerning credible reports of mass detention; efforts to restrict cultural and religious practices; mass surveillance disproportionately targeting ethnic Uyghurs; and other human rights violations and abuses.
While many nations and corporations have identified the Uyghur crisis and have taken actions to bring it to light, Disney, one of the biggest corporations who has repeatedly prided itself on diversity, inclusivity, and decency, has somehow overlooked the genocide that is happening in China right now. Nine minutes into the credits of the film Mulan, Disney thanked the publicity department of the CPC Xinjiang Uyghur autonomous region committee which is exactly where the Uyghur genocide is currently taking place and where Muslims are being blatantly persecuted. In addition to that, the film’s lead Lui Yifei tweeted in support of the Hong Kong police who has been using police brutality to suppress the pro-democracy protestors. An internationally recognized company recently opened the Shanghai Disneyland Park and did so seamlessly without any government problems or much restriction, so how did this big company overlook the whitewashing of the ongoing Uyghur genocide?
“We are asking for the European community to help. Why are they not listening to us? Where are the human rights? We took refuge in the European Union but where are they? There are no toilets, no showers, no water. Nothing. Not any security or safety. We die here every day.”
Devastation in Moria
On the night of September 8th, 2020, fires raged through Europe’s largest migrant camp in Moria, Lesvos in Greece. It is home to more than 13,000 people which is 6x its capacity. Recently, Moria has caused deep political divisions and unrest in Europe over Mediterranean migration. Moria serves a direct transit point for hundreds of thousands of people seeking refuge from Afghanistan and Syria with the European Union. After Europe started closing its borders and putting a quota on the number of immigrants 4 years ago, life in Moria began to be plagued by mental and physical health issues and desperation. What was originally a temporary camp, became the home of deplorable conditions for people who were running from another deplorable environment.
On the night of the fires, thousands of Moria residents were displaced and are currently being refused entry into Europe, being refused basic rights to shelter and safety, being refused access to proper shelter and sanitation, and being refused their human rights. Since fleeing the fires, the refugees have resorted to sleeping on fields and the sides of roads. Thousands of migrants are now demanding more permanent housing because their situation is so out of the norm and they just want to feel safe in one environment, but their cries for help are continuing to go unheard. The Greek government has taken positive steps to build a more permanent migrant camp, but this leaves little to no hope for refugees seeking a better life outside of Lesvos.
While accounts of how the fires started are currently being investigated the Greek government is claiming to have identified the culprits. Rumors of how the fires started are illustrative of ethnic and political tensions on Lesvos. The refugee migrants are tired of their poor living circumstances and the local population is upset with lack of regional, national, and international support for managing the influx of migrants and refugees on the island. While a second civil rights movement is happening not only in the United States, but all around the world, racial and ethnic tensions are high. Many refugees feel the European Union is turning its back on them. The European Union is becoming less tolerant for migrants and refugees, when it had once promised to help.
So how is COVID-19 affecting Moria?
Earlier this year, Greece went into lockdown and put travel restrictions on tourists coming in and residents going out. At the beginning of September, there was a small outbreak among the residents at the Moria camp, and human rights advocates are concerned that the Greek government is using this outbreak as an opportunity to further constrain the lives and freedoms of the migrants. The Greek minister for migration; Mitarchi, released a statement saying that the outbreak suggests need for a more “closed and controlled” environment for the migrants. This is odd considering that Moria has experienced far fewer cases than the rest of Greece, but the restrictions placed over the lives in Moria were much higher in comparison. In the Spring, the United Nations was so overwhelmed and concerned with livelihood and the living conditions at Moria that they called to expedite the migration process and related paperwork. So along with the day to day living conditions at Moria, COVID-19 and readily available access to healthcare is making life harder for the migrants. The fires may have been set in retaliation against the newer COVID-19 restrictions by the migrants or they might’ve been set by the local residents who fear the spread of COVID from the camp.
What is going on now?
In the meantime, while the Greek government is talking to French and Italian national leaders, riot police have been deployed to both the site where fires have been set, and also to the new refugee camp that is being set up to shelter those abandoned in Moria. This new site is at Kara Tepe where local media has identified helicopters that have been transporting tents and other necessities for the residents. In the fires, refugee documentation and belongings have been lost and burned, so it is still being determined how accessible the new site at Kara Tepe will be. Many refugees are now saying that they will not go back to another refugee camp where proper living conditions are not guaranteed, but the Greek government is saying that it will “not be blackmailed.”
While the novel coronavirus (COVID-19) has impacted almost every corner of the globe, parts of Asia are still just beginning to see the systemic effects of the pandemic. As the second most populous country in the world, India has experienced a rise in COVID-19 cases and deaths which magnify current injustices across the country. This blog addresses India’s importance within the COVID-19 pandemic and its relationship with human rights issues concerning feeble governance, police brutality, migrant displacement, and Islamophobia.
As of late-July, over 1.4 million Indians have been diagnosed with COVID-19, while over 32,000 have died from the virus. India’s western state of Maharashtra is currently the country’s epicenter with over 375,000 confirmed cases of COVID-19. On the southern coastline, the state of Tamil Nadu has the country’s second-largest number of confirmed cases (210,000+), while the capital territory of Delhi in the northwest has recently exceeded 130,000 confirmed cases. Additionally, the southeastern state of Andhra Pradesh has confirmed over 95,000 cases of COVID-19. Interestingly, India’s most populous state, Uttar Pradesh, has only confirmed just over 65,000 cases which triggers questions about access to COVID-19 testing and essential resources throughout the country.
This outcome has been attributed to lax contact tracing, stringent bureaucracy, and inadequate health service coordination, namely in Delhi where cases have recently surged. However, as India reopens, the number of confirmed COVID-19 cases has increased. Additionally, the introduction of newly-approved antigen kits have allowed for rapid diagnostic testing, although testing is not to be distributed proportionately. More specifically, family members and neighbors of people who have tested positive for COVID-19 claim they are not being tested. Also, in several instances, the family members of people who have tested positive for COVID-19 were not being informed about their loved one’s diagnosis. After much scrutiny, however, local health authorities in Delhi have attempted to pick up the pieces by using surveillance measures such as door-to-door screenings, drones, and police enforcement.
Although tearing through communities and disrupting daily life in India, the COVID-19 pandemic can be viewed as an opportunity for social change. More specifically, it is well within the power of Parliament, the media, civil society, and local governments to right these wrongs by ending communal bias and impartiality within state institutions. Addressing these corrupt and oppressive practices will not only remediate the effects of COVID-19 but help shape an equitable future for a country that is rapidly becoming a global super power and expected to be the most populous country in the world by 2027. Real change and equity in the world’s largest democracy could send a much-needed shockwave of justice across the globe.
For the past several months, the plight of the Uighur Muslims (pronounced wē-ˌgu̇r) has been covered extensively in national and international news. Under the guise of counterterrorism, the Chinese government has been holding the Uighur in detention camps. While the detention of the Uighur is in and of itself a human rights violation, the torture and inhumane treatment that they experience in these camps has been the greatest cause for concern for human rights activists. Undeniably, the detainment and treatment of the Uighur is concerning, but the counterterrorism measures taken by the Chinese government are just as concerning; not only are they arguably ineffective for decreasing the likelihood of attacks, but they also could inadvertently lead to an increase in radicalization.
The Uighur are a Muslim, Turkish-speaking minority group who make up less than 1 percent of the Chinese population, or around 11 million people. Xinjiang, the province in which the majority of the Uighur live, was annexed in 1949 and has been under China’s control since. While the Uighur have historically been subject to discrimination by the Chinese government, this discrimination increased when the Chinese government formally identified the Uighur as a threat to security in China. It is irresponsible to claim that all Uighur are a security threat, but there have been attacks carried out by Uighur militants in China; the Turkistan Islamic Movement, an extremist Islamic group founded by Uighur militants, has carried out more than 200 attacks with the goal of creating an independent state for the Uighur. While the Chinese government has an obligation to protect the citizens of China, this does not justify the Chinese government’s discrimination against and detainment of the Uighur.
While measures must be taken against any group of people who pose a security threat to a country, the methods used by the Chinese government are inhumane. After the vast number of attacks carried out by Uighur fighters, it is understandable that the Chinese government should attempt to deter future attacks from happening. However, the methods that have been implemented are not only violating innocent people’s basic human rights, but they may also have the reverse effect. There are examples that have occurred elsewhere that can be used to highlight this. First, Tajik officer Gulmorod Khalimov, who made headlines after he left the Tajik army to join ISIS. He explained that he made this decision after he was exposed to anti-Muslim rhetoric during his anti-terrorism course training in the United States, illustrating that a harmful or negative rhetoric about Muslims, similar to the one currently being propagated in China, can lead to and encourage radicalization. Second, when David Cameron, previous British Prime Minister, announced his plans for cracking down on extremists in Britain, the Muslim Council of Britain argued that this would only push people further towards radicalization, noting that the “problem is the constant talk of legislation, harassment, and monitoring… [which] is what’s leading young people towards radicalism.” This is another instance that exemplifies the faulty approach taken by the Chinese government; when stringent measures are taken, such as monitoring and detainment in the case of the Uighur, there can be the unexpected outcome of increased extremism.
The Chinese government claims that they have detained the Uighur to prevent terrorism and extremism, but the methods used are neither humane nor effective. While there need to be measures taken to guarantee the safety of the citizens of China, there are many other methods that can be utilized to achieve this. Further, if the Chinese government does indeed want to address this problem, an approach that does not involve stigmatizing a whole ethnic group and religion is the only way to effectively do so.
COVID-19, otherwise known as the 2019 novel coronavirus, has spread to many countries around the world, affecting many immunocompromised populations and impacting millions of people worldwide. My colleagues have referenced hotspots where the response has impacted the most, from the Middle East to migrants right outside U.S. borders. They have illustrated how discrimination, isolationism, and plain ignorance have shattered families and populations, destroyed economies, and brought fear and terror into the hearts and minds of Earth’s people. It is in that essence that this article will continue to explain the impact of COVID-19 in another hotspot of the world, Asia.
The Asian continent, comprising 48 countries, according to the United Nations, encompasses immense diversity and roughly 60 percent of the global population within its boundaries. This diversity includes, but is not limited to, having the highest and lowest points on Earth, “the world’s wildest climatic extremes,” and “the birthplace of all the world’s major religions.” For the sake of this article, I will be focusing on three countries that are handling the virus very differently, India, China, and South Korea.
Having one of the highest populations in the world, India is often referenced as a case study when examining the impact of overpopulation, economics, and food security. In 2012, Uttar Pradesh, India’s most populous state, 60 million out of 200 million people were considered living below the poverty line. Economic inequality has further negatively impacted India’s poorest communities with “57 billionaires controlling 70 percent of India’s wealth” as of 2017. Such inequality has led to the increase in poverty, a lack of medical equipment and access, poor living conditions, and a lack of food.
However, this pandemic has exacerbated the lack of access to food by Indian residents that comes on the heels of Prime Minister Nahendra Modi’s announcement to begin a “21-day nationwide lockdown.” With such an announcement also came with rising panic from Indians, crowding grocery stores and shops with people panic buying everything in sight. Under Modi’s plan, the “Prime Minister’s Poor Welfare Scheme”, individuals will be able to receive five additional kilograms of rice or wheat for the next three months. Although proposed to benefit 800 million people, many are wary of its success due to the closure of interstate travel, trains, and flights. It is under this lockdown that residents could face two years in jail and a financial penalty if they leave their home for non-essential reasons. In an interview with Time, an autorickshaw driver expressed concern over Modi’s decree to lockdown the entire country. Before the decree, his main concern was to save enough money to help get his son through college. However, “as he stays home with no daily income, his main concern is putting food on the table. He’s not sure what he will do” once those savings run out. When examining a singular issue impacted by COVID-19, the situation in India highlights the issues that countries with an enormous informal sector may face due to economic hardship and lack of infrastructure. For example, India can grow enough food for its growing population, although millions are left underfed due to “bottlenecked supply chain[s], inadequate logistics, food wastage and sharp societal inequalities.” The virus has further called to attention the lack of food security that many around the world face on a daily basis which infringes upon their basic human rights and a Sustainable Development Goal that must be achieved by 2030, Zero Hunger.
Being the most populated country in the world, China is often criticized for its drastic measures and horrifying treatment of Muslim minorities. When examining the pandemic, COVID-19 is known to have originated in the Wuhan province in China and was noticed by Chinese ophthalmologist Li Wenliang. Dr. Wenliang had used a private online chat to explain his worry for the novel virus, which quickly went viral, resulting in him being reprimanded by Chinese police. Following this observation, the province had shut down, cutting off transportation and sealing residents off from the outside world. In an interview with Dr. Bruce Aylward, “the leader of the World Health Organization team that visited China,” had praised the Chinese government’s decisive actions towards preventing the spread of the virus:
Although the Chinese government has sought to demonstrate its prowess and handling of the virus, through building hospitals in 10-days and publishing photos of patients who have been cured of the disease, many human rights groups have expressed concern and worry over the treatment of those who have been critical of the government. For instance, Chen Qiushi, a Chinese human rights lawyer, was “put under quarantine”, Fang Bin, a citizen journalist, disappeared in February, and Li Zihua, another journalist, was taken away by a group of men. Dr. Wenliang had died due to the virus early February of 2020. With the news of his death, thousands of comments flooded Chinese social media site Weibo criticizing the Chinese government and censorship in the country with top hashtags such as “Wuhan government owes Dr Li Wenliang an apology” and “We want freedom of speech.” According to the British Broadcasting Corporation (BBC), when they searched for the hashtags a day after Wenliang’s death, they disappeared having been censored alongside many comments aimed at the Chinese government.
From Wuhan province, we now turn to the Xinjiang province in Western China, where the imprisonment of millions of Uyghur Muslims could prove to be a breeding ground for the virus as it spreads throughout the world. You can read more IHR blogs about The Uyghur Muslims in the context of Crimes Against Humanity here and how this crisis is affecting refugees on the US-Mexico border here. In Xinjiang, there are an estimated three million people detained in re-education camps in Western China, mostly of Uyghur Muslims who have been suppressed by the Communist Party. As alleged by Jewher Ilham, the daughter of a jailed Uyghur academic, some of the “conditions at the detention centers offered the perfect chance for coronavirus to spread” citing “systematic abuse, serious overcrowding and poor sanitary conditions inside the camps.” Given allegations of China’s unwillingness to publish the truth about these conditions combined with the alleged suppression of critics and ethnic minorities, it is deeply concerning to gauge the risks of infection amongst those who have been cited as not having enough to eat or doctors on staff to treat those infected. This is also a signal to international groups and organizations to ensure that all people have the chance to be cured and not suffer as a result of the virus or violating the human rights to freedom of speech.
Some Potential Success?
Amongst all the panic buying and the loss of toilet paper throughout the country, there seems to be some light at the end of the tunnel manifesting itself through ‘flattening the curve’. This method has seemed to be close to perfected by South Korea whose growth in COVID-19 cases has significantly slowed compared to the United States. When examining South Korea, many writers have explained the situation by comparing it to religion and culture, chalking it up to higher levels of social trust and the lingering aspect of Confucianism. However, that does not seem to be the case. By flattening the curve, South Korea has demonstrated that it is due to “competent leadership that inspired public trust.” Having tested more than 5000 people per million inhabitants than the United States, it is no wonder that taking early action and mobilizing health officials could lead to a successful response.
“No sacred Confucian text advised Korean health officials to summon medical companies and told them to ramp up testing capacity when Korea had only four known cases of COVID-19.” — S. Nathan Park
Compared to China, India, and even the United States, South Korea did not have to “lockdown entire cities or take some authoritarian measures,” rather, they learned from their past experience with MERS (Middle East Respiratory Syndrome). Such preparation allowed the South Korean government to be proactive and “improve hospital infection prevention and control.” Combined with South Korea’s industrial and developmental advantages over both China and India, the government was able to take a proactive approach and deter the worst effects of the virus. Once South Koreans started getting sick in early February, the government immediately began “testing aggressively to identify cases — not only testing people who are so sick that they’re hospitalized but also mild cases and even suspected cases.” This initiative has allowed South Korea to quarantine those at a high risk while also managing to keep their factories, schools, hospitals, and entire cities open while other countries around the world are having to shut down everything to contain the spread.
Looking back at India, China, and South Korea, it becomes apparent that a swift and proactive response is necessary in order to not allow for the lockdown of entire cities and countries. However, that proactivity must balance itself between being lax and aggressive. For example, China’s efforts to curb the spread of the news rather than the virus has made human rights concerns more apparent to the world, especially since the freedom of speech for civilians is being curbed to protect China’s global reputation. In India’s case, the pandemic has shown many human rights groups and countries the issues that a country with a massive impoverished population faces during difficult times. By being able to demonstrate good leadership and mobilizing experts, South Korea has ultimately done what many other countries would only hope to accomplish. Such success has already inspired other Asian countries to follow suit, especially Singapore, Japan, and others. And although South Korea’s population is significantly small compared to that of India and China, their success is one that can be successfully implemented worldwide. Instead of casting these successes aside as an element of Confucianism or culture, it is necessary for us to be able to model our response like South Korea’s so that were such an event to occur again, we will be able to swiftly contain the spread rather than suffer through weeks and months at home without physical human interaction.
The Kashmir region in South Asia, once known as the “Heaven on Earth”, has been under dispute since 1948. Recently, human rights abuses have escalated as a result of the Indian government stripping the autonomy of Kashmiris through the removal of Article 370. For more than two months people have been detained in their homes under a curfew with limited access to the outside world. The responses to this crisis have been mixed, and this post unpacks some of the different reactions around the world.
Experts appointed by the UN’s Human Rights Council expressed their concerns over the government-imposed curfew, communication shutdown, use of force by troops, movement restrictions, and the arrest of political leaders and human rights defenders in the region. They reminded the Indian authorities that the restrictions imposed by them were against the “fundamental norms of necessity and proportionality” and violated Article 19 of the Universal Declaration of Human Rights, which ensures the right to freedom of opinion and expression. The communication blackout and restrictions on peaceful gatherings were deemed inconsistent with their basic rights. Additionally, the use of live ammunition on unarmed protestors could violate the right to life and is permissible “only as last resort and to protect life” according to the experts. The situation was referred to as a “collective punishment” for civilians without the pretext of any breach and the Indian government was urged to lift the brutal curfew as reported by the Council.
One of the most notable instances where the Kashmir issue was brought up was the 74th session of United Nation’s General Assembly (UNGA) in New York City last month. Chinese foreign minister Wang Yi, Turkish President Tayyab Erdogan, Malaysian Prime Minister Mahathir Mohamad, and Pakistan’s Prime Minister Imran Khan were the ones to raise the Kashmir issue on the world stage. PM Khan exceeded his allowed time to speak for Kashmir and urged the UN to take action. He demanded that India lift the inhumane curfew and reminded the world and the UN of their responsibility to take action against the ongoing violence against innocent civilians. He also warned that
“When a nuclear-armed country fights to the end, it will have consequences far beyond the borders. It will have consequences for the world. That’s not a threat, it’s a fair worry. Where are we headed? I’ve come here because this is a test for the United Nations. You guaranteed the right to determination of the people of Kashmir. You have a responsibility.”
Indian Prime Minister Narendra Modi avoided any mention of the atrocities and his government’s actions in Kashmir during his speech while thousands of people protested outside the UNGA. The protestors included a wide range of South Asian organizations and carried banners opposing the “military occupation” of Kashmir and “disenfranchisement of seven million Kashmiris”. They chanted slogans demanding Azaadi meaning “freedom” for the victims. In addition to the people of South Asian descent, the protest also included concerned North Americans and organizations like Black Lives Matter, Jewish Voice for Peace NYC, Hindus for Human Rights, India Civil Watch, and the Indian American Muslim Council.
Amnesty International also launched a Let Kashmir Speak petition asking the Indian govt to put humanity first and let the people of Kashmir speak by lifting the communications blackout. Kumi Naidoo, Secretary General of Amnesty International said that “The people of Jammu and Kashmir should not be treated as pawns in a political crisis, and the international community must come together to call for their human rights to be respected.” Amnesty also tweeted that “the unilateral decision by Government of India to revoke Jammu & Kashmir’s special status without consulting J&K stakeholders, amidst a clampdown on civil liberties & communications blackout is likely to increase the risk of further human rights violations & inflame tensions.”
While responses by the UN and international organizations have remained limited, people have continued to mobilize to bring attention to the ongoing humanitarian crisis. Recently Times Square in New York City, one of the busiest pedestrian intersections in the world, highlighted the Kashmir issue by slogans saying, “Restore Human Rights”, “Stand with Kashmir”, and “Free Kashmir” at the end of September. Reports suggest that it was sponsored by the collective effort of the Pakistani community in the United States.
Grassroots mobilization is also occurring within Birmingham locally, among residents of Kashmiri origin and those having families in the blocked territory. They conducted an awareness and fundraiser dinner in partnership with the Birmingham Islamic society this Sunday to explain the crisis in Kashmir and to collect funds to lobby against the Indian government’s violence. The description of the event stated that
“The ongoing crisis in Kashmir has barely received any media coverage although it’s currently one of the worst massacres in the world. Not only is the Indian Government responsible for over 100,000 Kashmiri people murdered and over 10,000 Kashmiri women raped, but they have implemented a blackout on all of Kashmir preventing people from using internet and phones to contact the outside world. This event will provide you with more awareness as well as collect any funds, if you can, to lobby.”
At UAB, the Muslim Student Association (MSA) is raising money for the Kashmir cause at their annual Fastathon. According to the organization, “This year, the MSA is raising money for the humanitarian crisis in Kashmir. For every pledge to fast, people in the community will donate money for the cause. Kashmir valley, Jammu and Kashmir is an ‘open air prison’. As soon as this lockdown ends, there will be an immense and immediate humanitarian need. Pledge to fast for a day and help us feed, provide medical supplies, and raise awareness for the Kashmiri refugees”. They have also been conducting bake sales to raise funds for Kashmir relief in the past few weeks outside the Mervyn H. Sterne library.
People around the world have been showing their support for Kashmiris according to their own resources and levels of influence. Unfortunately, the situation has not been improved and millions of people are still being held hostage in their homes and neighborhoods. World authorities, powers, and humanitarian organizations need to take action against these human rights violations and project their voice to a larger, global audience in order to mobilize relief efforts. The world needs to recognize the gravity of the crisis and its consequences to take immediate and appropriate action.
This Sunday September 29, a protest and awareness gathering was conducted at Linn Park by the Birmingham Islamic Society to advocate for the rights of Kashmiris. The attendees dressed in red to show their support for the victims who vocalized their concerns and shared their stories. Some local Birmingham families have not been able to get in touch with their family members back home for almost two months now. All forms of telecommunication have been blocked in the region, cutting them off from the rest of the world.
The Kashmir region in South Asia, once known as the “Heaven on Earth” due to its naturally beautiful valleys and landscapes, has been a disputed territory since the partition of India and Pakistan under the British rule in 1947. The countries have been at war three times on the conflict of claiming the region and rule it in parts. The UN’s Security Council Resolution of January 20, 1948 proposed a commission of three UN representatives to be selected by India, Pakistan, and Kashmir to mediate the situation, but the delay in the formation and implementation of the commission caused situations to change, and it ultimately failed to reach a conclusion or to devise a practical solution to the crisis. Control of the region has been disputed since then.
On August 5th earlier this year, the Indian government revoked the special status of the Indian-occupied region of Kashmir under Article 370 of its constitution. The only Muslim majority region of the country had the right to its own constitution and autonomy to make internal decisions under the article due to its special status, and annulling it has stripped them of these rights. Additionally, nearly 10,000 armed troops were sent to the area to impose a curfew in the region, evacuate tourists, shut off internet and other communication, and imprison their leaders.
As of October 1st, it has been 58 days since the lockdown of the territory. About eight million residents have been held hostages in their homes at gunpoint. The general public is not allowed to leave their homes and carry out their businesses, the schools and workplaces are closed, people are confined in their homes and neighborhoods, and the region is completely blacked out from the rest of the world. People with families and friends in the region are worried about their safety and are unable to contact them. The area has been flooded with armed troops and there is an overall sense of terror in the environment. This is a sheer violation of human rights being carried out for about two months now, but the world is silent.
The press has been trying to get into the disputed region to directly hear the views of victims. In video-recorded interviews, victims allege the Indian Army of subjecting them to extreme physical torture and mental persecution. Abid Khan, a 26-year-old Kashmiri, claims to have been grabbed by soldiers from his home in Hirpora and taken to a military camp where he was assaulted. His detailed account of the incident includes extreme physical and sexual abuse at the hands of four soldiers. Others reported being hung upside down, beaten with bamboo sticks, being electrocuted, and forced to drink large amounts of noxious liquid.
In the last week, I’ve spent time speaking with people living and working in #Kashmir – journalists, human rights lawyers and students. I wanted to hear directly from girls living in Kashmir right now. It took a lot of work from a lot of people to get their stories because of the communications blackout. Kashmiris are cut off from the world and unable to make their voices heard. Here is what three girls told me, in their own words: “The best way to describe the situation in Kashmir right now is absolute silence. We have no way of finding out what’s happening to us. All we could hear is the steps of troops outside our windows. It was really scary.” “I feel purposeless and depressed because I can’t go to school. I missed my exams on August 12 and I feel my future is insecure now. I want to be a writer and grow to be an independent, successful Kashmiri woman. But it seems to be getting more difficult as this continues.” “People speaking out for us adds to our hope. I am longing for the day when Kashmir will be free of the misery we’ve been going through for decades.” I am deeply concerned about reports of 4,000 people, including children, arbitrarily arrested & jailed, about students who haven’t been able to attend school for more than 40 days, about girls who are afraid to leave their homes. I am asking leaders, at #UNGA and beyond, to work towards peace in Kashmir, listen to Kashmiri voices and help children go safely back to school.
Nothing practical has been done to date by international organizations for peace and human rights. The victims are uncertain of their future, their lives are at the discretion of others, and their basic rights to freedom and mobility have been restricted through the use of force. They are unable to counteract because resistance is met with direct violence. The New York Times reported that when the Kashmiris attempted a peaceful protest in the streets of Srinagar after a few days of the lockdown, the Indian forces opened fire on them to scatter the crowd and cease them from further resistance, injuring at least seven people.
Kashmir has been a disputed and terror-imposed region for decades, but recent advancements by the Indian government have escalated the situation by making it “a living hell of anger and fear”. The world needs to understand that both India and Pakistan are nuclear-armed countries and the continued escalation of tension and confrontations may lead to a deadly nuclear war. The innocent residents of the region have sacrificed countless lives in the battle between the two countries. For decades, they have been suffering the consequences of British colonialism and their inefficiency during the Indo-Pak partition. When will their fight for freedom come to an end? When will the bloodshed and sacrifices of their loved ones bear fruit? When will they be able to enjoy normal lives and basic human rights? How many more lives will it take to make Kashmir a piece of heaven again? The answers are yet to be found.
The solution to the situation is complicated yet straightforward. It is their land and their lives. The only ones to decide their fate should be them, without any force or threat. This right was given to them by the UN, but unfortunately has not been implemented yet. A fair referendum by UN intervention can make it clear whether Kashmir wants to be a part of Pakistan, India, or a free state. But first, the abuse of human rights should be ceased by the world to normalize the lives of its residents.
We need to bring the attention of world leaders and organizations to the human rights crisis in Kashmir so they can intervene in the increasingly critical situation before it’s too late. To play our part in the fight against human rights abuse and bring attention to the Kashmir issue, we can show our support by raising our voice on different forums, especially social media using hashtags like #freekashmir, #standwithkashmir, and #endkashmirviolence.
Famine and other types of food insecurity are problems in several ways. A chronic and widespread lack of food is not only harmful to people’s health but can produce other repercussions. Unfortunately, we are witnessing many of these short- and long-term repercussions of famine and food insecurity in several areas of the world.
Yemen is a country in the throes of a vicious civil war. Like other countries experiencing such strife, it is experiencing food insecurity as well. People who experience food insecurity do not have consistent access to nutritious, affordable food. Yemenis truly do not have physical access. Experts estimate that Yemen imports 90 percent of its food, but the civil war has closed the country’s airports to civilian flights, blocked its seaports, and created dangerous conditions within the country. Even if food becomes available, many impoverished Yemenis cannot afford it. Saudi Arabia invested billions in Yemen in early 2018 to reinforce the latter nation’s economy and the riyal, its unit of currency, but the economic status of Yemen remains precarious.
Malnutrition causes other problems. Malnourished people are susceptible to disease that requires medical intervention, and this has been the case in Yemen. The country has experienced cholera and meningitis outbreaks. These diseases can create even more malnutrition. Thus, Yemen is battling a vicious cycle of malnutrition and disease. There is another, less-discussed but still significant factor that also contributes to problems in the country: drug use. Many in the country use a drug called qat (also spelled khat). Users say the drug enhances strength and virility, which is why military leaders allegedly give it to child soldiers. Users also say it suppresses the appetite, which could make qat attractive in a country experiencing food instability. Given qat’s popularity, it is also big business for the people who grow and supply it. Qat is profitable, which could encourage people to grow and sell it instead of other crops that could feed Yemenis. But, as with any drug, struggles for control over the qat market could provide dangerous, especially in a country already experiencing political instability. The quest for profit might come before the health, physical safety, and other human rights of Yemenis.
Long subject to periods of drought that devastate its food supply, Somalia’s food situation is bleak. According to the United Nations’ World Food Programme: “As of May 2018, 2.7 million people [in Somalia] cannot meet their daily food requirements today and require urgent humanitarian assistance, with more than half a million on the brink of famine. Another 2.7 million Somalis need livelihood support to keep from sliding into crisis. An estimated 300,000 children under age 5 are malnourished, including 48,000 who are severely malnourished and face a high risk of disease and death.” Such drought limits the crops Somalis can grow and shrinks the amount of pasture land they can use for their livestock. It also puts people out of work, preventing them from buying food and other necessities.
What little food and water there is available is a precious commodity in Somalia. People have attempted to control these scarce resources to build and consolidate power, which has sometimes led to violence and tension. People without such resources might be more willing to join violent movements because they feel as if they have no other options. Thus, famine and reduced job prospects might be breeding grounds for violent groups of people who feel as if they have nothing to lose. It could contribute to violence, unrest, and human rights violations, since people may feel that their situations are hopeless and that human life is worthless.
As with other countries on this list, political strife has created considerable food insecurity and other problems in Nigeria. The militant group Boko Haram has been active in northeast Nigeria since the early 2000s. Boko Haram’s name means “Western education is forbidden” in the Hausa language and the group calls for Islamic law (sharia). The group has protested secular Nigerian rule in various ways, most notably by kidnapping several women, girls, and children in a number of separate incidents and by bombing and attacking government and United Nations buildings. Boko Haram has also clashed with government representatives and multinational troops, which has killed several Nigerians, displaced others, and severely disrupted everyday life in the African nation: “[I]t is likely that significant populations remain in areas of the northeast that are currently inaccessible to humanitarian actors. Reports indicate that people fleeing from conflict-affected, inaccessible areas [in Nigeria] are often severely food insecure and exhibit signs of malnutrition,” according to a 2018 report from the Famine Early Warning Systems Network.
If Nigerians had their way, they would not only have access to food, but the means to grow it as well. Fanna Kachella is a farmer in Rann, a city in northeastern Nigeria. The ongoing political conflict has affected her livelihood, but she hopes that food assistance can help her and her family: “Not having anything much to do has been hard for us, we are used to planting our own food. I hope we will get a good harvest from the seed.” The ability to support oneself and one’s family should be a fundamental human right. Not being able to do so is denying this right. Not being able to do so can jeopardize a person’s health, dignity, ability to form and nurture a family, and interactions with others.
Founded in 2011, South Sudan is the world’s youngest country. But, in its brief history, it has faced many problems that are as old as time. Unlike other countries on this list, it looks as conditions may be improving, however. On August 6, 2018, South Sudan’s president, Salva Kiir, signed a power-sharing cease-fire agreement with the leader of his political opposition, Riek Machar. As part of this agreement, Machar would serve as one of the five vice presidents of the country. Political conflicts between the two men plunged South Sudan into civil war in 2013. Machar once served as Kiir’s deputy but fled the country after a dispute between the men. The two men agreed to end their dispute in 2015, but it ended in 2016 when Machar return to the country’s capital, Juba.
These personal disputes erupted into a country-wide civil war that has killed thousands of residents of South Sudan and displaced almost two million more. The political conflict and its resultant disruptions, massive displacement, economic problems, flooding, dry spells, and pests all contributed to famine conditions in 2017. According to the international initiative the IPC (the Integrated Food Security Phase Classification), “5.3 million people required food assistance” in South Sudan in January 2018, “up 40 percent from the same time last year.” The initiative attributed these food-related problems to “widespread conflict [that] continues to displace communities, disrupt livelihood activities and impede humanitarian access to vulnerable populations.” But, if the truce between Kiir and Machar holds, it could spell an end to this calamitous conflict. Perhaps it will allow people to return to their homes and grow and obtain food, reversing the food insecurity and other problems that this new nation has faced.
Food insecurity and malnutrition have been common occurrences for decades in North Korea, another country also experiencing political troubles. The oppressive and secretive nature of the country’s government has made it difficult to determine the extent of North Korea’s many problems. But, the estimates are devastating. For example, experts believe that a famine in the country in the 1990s killed up to three million people. North Korea’s mountainous terrain and cold climate have always made agriculture difficult, and the country no longer received agricultural aid from the Soviet Union after the latter country collapsed in the early 1990s, which made farming even more difficult.
The North Korean government claims that a lack of aid from other countries continues to hurt the country. Many countries have imposed sanctions on North Korea for developing a nuclear weapons program. The countries imposing the sanctions have claimed that they did not place sanctions on food but on other goods. But, even these sanctions threaten the livelihoods of many North Koreans. If the North Koreans cannot earn enough money, they cannot earn enough to feed themselves and their families. The results have been heart-wrenching. “[H]unger remains a way of life” in North Korea, wrote Dr. Kee B. Park in a December 2017 article in the New York Times. “Forty-one percent of North Koreans, about 10.5 million people, are undernourished, and 28 percent of children under 5 years old have stunted growth. When my 4-year-old daughter visited [North Korean capital] Pyongyang in 2013, she, all of three feet, towered over children twice her age.” Park vividly explains how hunger creates immediate problems and future ones. Not having food creates insecurity that can last a lifetime. It can create physical and emotional problems that persist long after people receive adequate food if they ever receive adequate food.
What Are People Doing About Hunger-Related Issues?
Different governments are pitching in to tackle famine. The government of United States president Donald Trump pledged to donate more than $1 billion since November 2017 alone. Still, relief workers say that the governments of other countries can do more. That is if the governments even know about such problems in the first place. Relief workers say that people do not know that famine exists in many places. They say that Trump’s administration has been helpful in its humanitarian efforts. But, on the other hand, they also say that publicity surrounding Trump and the activities of his administration has overshadowed people’s knowledge about other things, including famine and food insecurity in different parts of the world. Food insecurity is also tied to political insecurity. It is no coincidence that many of the countries on this list have experienced war or other forms of political instability in addition to food problems. Many experts believe hunger and war are often inextricably linked. According to Cormac Ó Gráda, “The hope for a famine-free world depends on improved governance and on peace. It is as simple – and as difficult – is that.”
Nicole Allen is a freelance writer and educator based in the United States. She believes that her writing is an extension of her career as a tutor since they both encourage learning and discussing new things. Her degrees in creative writing, education, and psychology help her understand her target audience and how to reach them in creative and educational ways. She has written about fitness and health, substance abuse and treatment, personal finance and economics, parenting, relationships, higher education, careers, travel, and many other topics, sometimes in the same piece. When she isn’t writing, you might find Nicole running, hiking, and swimming. She has participated in several 10K races and hopes to compete in a marathon one day. A longtime volunteer at animal shelters, Nicole is a passionate supporter of organizations that help animals. She also enjoys spending time with the dogs and cats in her life and spoiling them rotten.
Pamela Zuber is a writer and an editor who has written about human rights, health and wellness, business, and gender.
I have thought a lot about the phrase “speaking truth to power” over the last few days. Perhaps my musings have a lot to do with the free space I have in my mind now that my thesis is complete. Or it could be the anger I feel knowing that children of Hollywood actresses and the like scammed their ways into colleges and universities while I sacrificed, saved, budgeted and continually sought/seek to maintain my integrity on my significantly less flexible income. What did it mean for me to know that some people have no idea or care about the struggle of other people? What did mean to have someone blatantly disrespect the work ethic of millions of people? Nearly one year ago, my colleague Lindsey wrote a blog about The True Cost of fashion as highlighted in a Netflix documentary. For me, it was an eye-opening read as I found myself confronted by my disrespect for the work ethic of millions of people. After reading her blog, I was committed to shopping differently, but I honestly did not know how or where to begin. You see, I like clothes. I use the word like instead of love because love affirms a commitment whereas like can be fleeting and fickle; therefore, I like clothes and love colors, patterns, and fabrics. I agree with Orsola de Castro’s declaration that “clothes are the skin we choose.”
I cannot say that I have gone this year without purchasing new clothing, but I have not bought as much as I have in years past. I have also become mindful of my giving to charity stores because as the film points out, unsold clothing goes to other countries and overwhelms their local industry; thereby limiting the jobs and transferrable skills like sewing and tailoring. Watching the film, I realized that the core of this change was the shift in my paradigm which subsequently caused a shift in my values. De Castro asserts that our choice of clothing is the manifestation of our communication – fundamentally a part of what we seek to communicate about ourselves. So, I began to ask myself, “What did I want to communicate about myself? Did it matter to me that some of my clothes are years old if they still fit and have been well maintained?” No, but the change in my values was not merely about not caring about the durability of my clothing from years ago. It was about the lives of those on the other end of the stitches and sewing machines.
A downside of globalization is the increase of fast-fashion at the expense of the lives of garment factory workers. Globalization has allowed for the outsourcing of fashion to low-cost economies where the wages are low and kept low; therefore, those at the top of the value chain get to choose where the products are made based upon where they can compete and manipulate the cost of manufacturing. The only interest companies have in countries like Bangladesh is for the exploitation of the people, most of whom are women. The result of the Bangladeshi factory worker is that the “budget conscious shopper” can now purchase clothing that is “cheap enough to throw away without thinking about it” as proclaimed by Stephen Colbert. Last year I began questioning how my consumption of fast-fashion had continued to perpetuate the injustices of the gouging of low-wage countries experiencing the exploitation of their citizens while I claim to advocate for liberty and justice for all. Was I true to myself by ignoring the plight of millions of people making the $20 pair of jeans I brought with my e-coupon? I began to think about it.
According to the film, Bangladesh is the second largest fashion producing market in the world after China. In 2013 the Rana Plaza took over 1,000 lives and had been noted as the worst garment disaster in history. In the year following the tragedy, the fashion industry had its most profitable year. Despite the trillions of dollars made globally by the industry, the lives of the workers are disposable. There is no standard wage or guarantee of work conditions. In Cambodia, garment workers protested and demanded a living wage of $160 US a month. The protesters met with aggressive government force that resulted in the deaths of five workers and several others injured. Companies in low-wage countries do not own the factories or hire the workers. Therefore, they are not officially responsible for the treatment of workers and the human rights violations they endure as a byproduct of their need to work. The research of Kevin Bales reveals the depths of the impact of the global economy on human lives in his books on disposable people.
As consumers in a capitalistic society, we distance ourselves from the devastation of poverty and inequality by comforting ourselves with the notion of ‘at least it’s a job’ and ‘sweatshops have the potential to bring about a better life for workers eventually.’ In a Fox News interview highlighted in the documentary, Benjamin Powell of the Free Market Institute defined sweatshops as “places with very poor working conditions as us, normal Americans would experience. Very low wages by our standard. Maybe children working; places that might not obey local labor laws. But there is a key characteristic of the ones I want to talk to you about tonight, Kennedy [the host of the show], and that’s they’re places where people choose to work. Admittedly from a bad set of other options.” There are several things worth noting about Powell’s statement. First, he acknowledges that the conditions are deplorable. Second, he knows that ordinary Americans have not experienced any situations like this. Third, he knows that there is a possibility that children are employed in these factories because there is no enforcement of local labor laws. Lastly, he soothes his conscious and those of the viewer by suggesting people choose to work there. In an article, Powell and Zwolinski argue that the anti-sweatshop movement fails in at least one of two ways: internally by failing to maintain their allegiance or externally but uncontroversial by yielding to objections that should be viewed as legitimate concerns. They insist that sweatshop workers voluntarily accept the conditions because it is a better alternative for them. Is it American pride that allows us to assume that a citizen of another country would willingly choose to work in a job to feed and clothe their children/family that Americans would not do? Have we become so full of ourselves that we willfully accept the sweatshop conditions for others but not ourselves for a $5 t-shirt or $15 dress?
The documentary states that fashion is the most labor dependent industry with nearly 1 in 6 working globally in some part of it. Most of the work is done by those with no voice in the supply chain. Many factory working parents must leave their children to be reared by other family members who live outside of the city or factory area due to the long hours and low-wages; eventually seeing them only once or twice a year. Shima, an Indian garment worker, tearfully states, “There is no limit to the struggle of Bangladeshi workers. People have no idea how difficult it is for us to make the clothing. They only buy it and wear it. I believe these clothes are produced by our blood. A lot of garment workers die in different accidents. [Regarding Rana Plaza] A lot of workers died there. It’s very painful for us. I don’t want anyone wearing anything, which is produced by our blood. We want better working conditions so that everyone becomes aware.” Livia Firth, creative director of Eco-Age, chides that we are profiting off their need to work. They are not different from us, but we treat them with disrespect and like slaves. Economist Richard Wolff concludes that American desire for profit at all cost is in direct competition to the values we claim to possess as Americans. In other words, as consumers of fast-fashion, we are perpetrators of injustice because we assist in the exploitation of workers through the violation of their human rights. Our capitalist economy thrives on our insatiable greed, our irrational fear, and our thirst for power all at the expense of someone else’s survival in poverty and inequality.
Am I anti-capitalism? Perhaps. I am anti-inequality and the continuation of needless injustice at the expense of those most vulnerable so if the divide between the haves and the have-nots continues to widen because of capitalism, then yes, wholeheartedly I am against it. Beyond whether I am anti-capitalist lies the question of whether I can remain unchanged when faced with the narrative of someone surviving in an unjust situation? Put another way: can someone with less social and economic power speak into my life and cause me to change? Yes.
If our economic system thrives on our individual and collective materialism, then any change in our behavior and values will change the system. Changes in our individual and collective action and values mean changes in the individual and collective lives of those on the other end of the thread and sewing needle. This year I have learned that challenging myself to live in a way that keeps the narratives of those who cannot speak up for themselves t the forefront of my mind is—I joined with them—our collective way of speaking truth to power.
In early November 2018, the United Nations confronted China about the Chinese government’s human rights record since 2013, with UN Member States pointing specifically to China’s suppression of the Tibetan people and for the barbaric ‘re-education camps’ used to indoctrinate the Uyghur Muslims in the Xinjiang province. China flatly denied these allegations, contending they are politically motivated and violate Chinese national sovereignty. While the ongoing conflict regarding Tibet has been covered for decades (you can read an IHR post about it here), the plight of the Uyghur Muslims in China is arguably less familiar to laypersons with vested interests in human rights. This blog post explores the history of the conflict with the Uyghur, how the international community typically handles these kinds of human rights violations, and what everyday citizens can do to help the Uyghur. For another perspective on the plight of the Uyghur, read my colleague Dianna Bai’s post here.
History of the Conflict
The Uyghur are an ethnically distinct group, hailing originally from the Altai Mountains in Central Asia, now spread through Central and East Asia (Roberts, 2009). Scholars frequently debate the heritage of the Uyghur; government-sanctioned Chinese historians claim the Uyghur are indigenous to the Tarim Basin (located within the Chinese Xinjiang province), while most historical accounts situate the Uyghur as descendants of peoples in modern-day Mongolia (Roberts, 2009). Until recently, many scholars believed that the Soviet Union groomed Uyghur nationalist sentiments during the Cold War, intending to use the fledgling Uyghur people as a colonized Soviet pseudo-nation to exert political and cultural influence in the East Asian theater (Roberts, 2009). This view has since been challenged, as Uyghur Muslims have long defined themselves an ethnically distinct group with the goal of creating their own nation on sovereign territory, intended to be called Uyghurstan (Roberts, 2009). Today, the Uyghur of China largely practice Sunni Islam, speak their own language (similar to Uzbek), and some Uyghur label the territory they inhabit “East Turkestan”, not the Xinjiang providence of China.
The Xinjiang providence, located on the fragments of the ancient Silk Road, is rich in resources and attracted the migration of many Han Chinese to the province (aided and abetted by the Chinese government). This migration brings us to the present day. Beginning in 2009, the Chinese government has cracked down on Uyghur dissidents and rioters expressing a frustrated desire for autonomous rule (some of these Uyghur were subsequently exiled to the United States). In 2016, the Chinese government amped up their approach to the Uyghur, attempting to squash Uyghur cultural practices to create a culturally homogenous Xinjiang province. The Chinese justified these practices by claiming their motivation was to reduce religious extremism in the Xinjiang region. Homogenization efforts included banning baby names (such as Medina, Jihad, and Muhammad) and restricting the length of beards; both aforementioned names and the tradition of long beards stem from the Uyghur’s Islamic faith. These tactics are part of the Chinese government’s “Strike Hard” campaign, designed to specifically monitor the Uyghur situation in Xinjiang. In addition to cultural destruction, the Chinese have recently implemented surveillance programs designed to monitor separatist movements, jihad-ism, or proto-nationalist sentiment. Surveillance programs largely take the shape of indoctrination (or ‘re-education’) camps.
The United Nations has received verifiable reports that up to one million Uyghur (approximately 10-11% of the adult Muslim population in the region) are currently held against their will in these re-education camps. The Chinese government, however, claims these are vocational centres, designed to empower the ethnic Uyghur to learn the Chinese language, Chinese law and ideology, and gain workplace skills. Dilxat Raxit, spokesman for the World Uyghur Congress (more on the WUC later), has publicly decried the camps, as they incessantly monitor Uyghur prisoners through sophisticated facial recognition software, designed with the intention to predict individual or communal acts of protest through the analysis of the prisoners’ micro-expressions (and no, the current year is not 1984). The prisoners in these camps are expected to ‘secularize’ and ‘modernize’; the Chinese government conditions the entrapped Uyghur Muslims by forcing the prisoners to wish Chinese President Xi Jinping ‘good health’ before the prisoners are given food, thank the Chinese government and Communist Party, and renounce devotion to the Islamic faith. Furthermore, Uyghur Muslims have been forced to eat pork and drink alcohol during their imprisonment which, for many devout Muslims, is forbidden by the Islamic faith. One escapee who found asylum in Kazakhstan testified that she “worked at a prison in the mountains” in Xinjiang and was forced to teach Chinese history during her imprisonment.
The Chinese government has not limited its repression to these detention centers. Beginning in 2016, Uyghur Muslim communities in the Xinjiang province have been subjected to China’s “Becoming Family” initiative (also directed by the government’s “Strike Hard” campaign). The Chinese government mandates ‘home stays’ (lasting between five days and up to two months) within these communities, dispatching over one million cadres to closely monitor the private homesteads of the Uyghur communities. These cadres monitor ‘problematic behavior’ such as suspected alcoholism, no alcohol consumption whatsoever (a sign the family is devout Muslim), uncleanliness, and other signs that the Uyghur are becoming ‘too Muslim’ for the secular Chinese government. Finally, these cadres are tasked to promote ‘ethnic unity’ in the region, spouting the dangers of Islamism, pan-Turkism, and so on. These spies of the state document every move of the Uyghur communities, reporting intelligence back to the Chinese government, who then specifically targets individuals and families suspected of dissident behavior. It is impossible to track how many ‘dissidents’ (whether in their home communities or in the Uyghur detention centers) have been murdered by the Chinese government. A prominent Uyghur human rights activist recently lamented,
This begs the question: how do human rights organizations (from the United Nations to the Institute for Human Rights) classify this level of social, cultural, and civil repression? And furthermore, how can human rights organizations utilize this classification to mobilize aid for the Uyghur Muslims?
any of the following acts when committed as part of a widespread or systematic attack directed against any civilian population, with knowledge of the attack:
Deportation or forcible transfer of population;
Imprisonment or other sever deprivation of physical liberty in violation of fundamental rules of international law;
Rape, sexual slavery, enforced prostitution, forced pregnancy, enforced sterilization, or any other form of sexual violence of comparable gravity;
Persecution against any identifiable group or collectivity on political, racial, national, ethnic, cultural, religious, gender as defined in paragraph 3, or other grounds that are universally recognized as impermissible under international law, in connection with any act referred to in this paragraph or any crime within the jurisdiction of the Court;
Enforced disappearance of persons;
The crime of apartheid;
Other inhumane acts of a similar character intentionally causing great suffering, or serious injury to body or to mental or physical health.
In theory, the plight of the Uyghur Muslims certainly falls within this definition, as the Chinese government is violating parameters 1, 3, 5, 6, 8, 9, and 11 of the Rome Statute. Again, in theory, this means the international community has an obligation to both classify this as a CAH and prosecute both the Chinese government as a whole and individual officials directly responsible for the repression of Uyghur Muslims. In practice, however, formally prosecuting CAH are tricky.
To prosecute CAH, a step towards retributive justice, one of two forms of jurisdiction must apply: the state must either (a) be a member to the Rome Statute / International Criminal Court (ICC); or (b) the case is referred to the ICC Prosecutor by the United Nations Security Council (UNSC). In this case, China is not a State Party to the Rome Statute, so requirement (a) is out. Regarding requirement (b), the UNSC can indeed refer this to the ICC Prosecutor. However, since China is a permanent member of the UNSC with full veto power, it seems extremely unlikely the Chinese government would permit a prosecution against its own state. So what options are left for the international community to protect the Uyghur Muslims and hold their repressors to justice for this ‘unofficial’ Crime Against Humanity?
If the international community suspects a state conducts COH, accusatory states may take indirect action to punish the offender state. Here’s one example of such indirect action: US Senators Rubio (R-FL) and Menendez (D-NJ) and US House Representatives Smith (R-NJ) and Suozzi (D-NY) are set to introduce legislation to US Congress proposing (a) the creation of a State Department role to monitor the persecution of Uyghur Muslims; and (b) the Secretary of Commerce enact sanctions to state agents in the Xinjiang province. Indirect action, whether government-led sanctions or non-governmental tactics (e.g. ‘naming and shaming’), aims to overcome the absence of international legal precedent in circumstances such as these (Franklin, 2015). The endgame of indirect action in circumstances such as these is to either offer an incentive for states to cease CAH or increasingly layer punishments (whether economic or otherwise) to render the CAH more trouble than it’s worth. In this case, the ideal outcome for US Congress members is that the threat of economic sanctions would punish the Chinese, forcing the state to choose economic growth as a higher-ranking priority than repressing the Uyghur.
A final alternative to addressing CAH is that of truth and reconciliation commissions (TRC; Landsman, 1997). TRC’s are structured around the idea of restorative justice, meaning that in the wake of CAH, damaged communities themselves work with the international community to: (a) collect ‘facts-on-the-ground’ about ongoing repression, (b) negotiate with the repressing state to end the CAH, and (c) devise solutions to repair the trauma caused by the CAH (Longmont Community Justice Partnership, 2017). This is a human-driven approach, placing the victims themselves at the center of the process to document, cease, and heal from CAH. In the this case, this would mean international NGO’s would connect with local Uyghur Muslims in the Xinjiang Province; document the short-, intermediate-, and long-term needs of the afflicted communities; and allow this joint collaboration to drive local and international efforts attempting to bring the CAH to a close.
Justice(s) for the Uyghur
Resolving the plight of the Uyghur is a highly complex issue. Formal legal mechanisms, such as referring this case to the International Criminal Court, are constrained by the structure of international governing bodies. Indirect action, such economic sanctions proposed by members within the US Congress, have historically had a low success rate (~34% rate of success) to compel policy change (Pape, 1997). Finally, truth and reconciliation commissions have been criticized for their toothlessness regarding holding human rights violators responsible for their crimes (Van Zyl, 1999). What, then, can we do?
The World Uyghur Congress (WUC), whose president Dolkun Isa is an exiled Uyghur Muslim, is taking a hybrid approach to seeking justice for the Uyghur. The WUC’s platform combines the three previously discussed approaches (retributive justice, economic sanctions, and restorative justice), channeling their efforts into international governance, state-level policy and advocacy, and community-driven capacity building. The WUC, steered by survivors of the conflict themselves, aims to achieve justice(s) for the Uyghur people, through a multi-lateral and multi-level approach. While many of their efforts are aimed at high-level government officials and advocacy networks, the WUC additionally aims to engage, educate, and empower ordinary citizens (like you, the reader) to make meaningful contributions towards ending the repression of the Uyghur, ranging from advocacy training to planning peaceful protests. The WUC (and other innovative NGOs addressing other global human rights violations) understands that it is not only the United Nations and its member states that can end human rights violations. Ordinary citizens themselves must take up the mantle of protecting human rights when the hands of the international community are tied. Creating justice for crimes against humanity is the responsibility of all global citizens – and here’s what you can do to help.
Franklin, J. C. (2015). “Human rights naming and shaming: International and domestic processes” in H. R. Friman (Ed.) The Politics of Leverage in International Relations. London, UK: Palgrave Macmillan.
Landsman, S. (1997). Alternative responses to serious human rights abuses: Of prosecution and truth commissions. Law and Contemporary Problems, 59(4), 81-92.
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