culture – Page 6 – UAB Institute for Human Rights Blog

“Sesame Street” and Autism: An initiative about Inclusion

Sesame Street. Source: Gavin St. Our, Creative Commons.

Sesame Street introduced viewers to the newest “live” Muppet on the block, earlier this month. Her name is Julia and she is on the autism spectrum. Initially introduced in 2015 as part of Sesame Street and Autism: See Amazing in All Children Initiative, Julia’s interaction with the other residents on Sesame Street teach them how to befriend and include individuals who are different, without being afraid. Autism Spectrum Disorder (ASD) is a developmental disability that can cause substantial social, behavioral and communication challenges. Individuals with ASD communicate, interact, and learn in ways that are different to people without ASD. Dr. Stephen Shore believes that “If you’ve met one person with autism, you’ve met one person with autism.” Every individual diagnosed with ASD has diverse functioning abilities and level of autistic symptoms, making each individual case distinctive. Currently, 1 in 68 children worldwide are diagnosed with ASD. ASD crosses every social and economic sphere. The goal of the Sesame Street and Autism Initiative is to remove the stigma of autism. Julia optimistically reminds viewers that individuals with disabilities have the talent and ability to positively contribute to our society while making the world a more unique and interesting place.

Over the past two decades, the human rights perspective on disability has shifted from viewing people with disabilities as problems towards recognizing them as holders of rights. A universal victory for people and families with disabilities came with the ratification and adoption of the Convention on the Rights of People with Disabilities (CRPD) by the United Nations in 2008. For children who Julia represents, the CRPD guarentees that those children can go grow up and have the same opportunities to achieve their goals just like children without disabilities. The United States has not ratified the CRPD, although there are continuous adjustments to domestic policies, ensuring the protection of the civil and human rights of persons with disabilities. There are currently numerous federal civil rights laws that safeguard people with disabilities so equal opportunities in employment, education, voting without discrimination are made available. The Century Communications and Video Accessibility Act (CVAA) became law under the Obama administration on October 8, 2010. This law increases the access of persons with disabilities to modern communications, and is up to date with 21^st century technologies. Technology can revolutionize how people with disabilities interact and live in a society intended for those with no developmental or functional disability. The ratification of CRPD and continued promotion of the general welfare of all citizens should remain the focus of future government administrations.

People with disabilities have been marginalized and excluded from society within all cultures. National and international laws and conventions do not protect from discrimination on an individual level, with common responses of pity or disgust, which reinforced disabled peoples segregation in society. The lack of understanding regarding ASD and other disabilities can make life more stressful and challenging for individuals with developmental differences. The societal treatment towards people with disabilities lead to the phenomenon of invisibility. The phenomenon of invisibility rationalizes that society has the “tendency to construct everyday life with only the able-bodied in mind and the greater the lack of a physical presence of disabled persons in the mainstream, the more “natural” this assumption appeared to be (OHCHR).” As of March 2017, the Office of Disability Employment Policy (ODEP) disclosed that only 20.4% of people with disabilities are employed compared to 68.7% employed individuals without disabilities. Likewise, the unemployment rate for people with disabilities is 10.6% compared to 4.3% for people without disabilities. Furthermore, in 2015, Cornell University approximates 20.1% of non-institutionalized individuals with a disability aged 21 to 64 years in the United States have less than a high school education. The invisibility of people with disabilities has a drastic effect on their enjoyment of civil and human rights because they have been excluded and isolated.

a picture of a child smiling a big grin — Smile for the camera. Source: Arielle Calderon, Creative Commons.

The stigmatization of people with disabilities will persist until society embraces disabilities as adaptable differences, rather than with negative connotations. For example, a study analyzing parental perspectives on the diagnosis of ADS found that parents of non-diagnosed children described the potential diagnosis as scary, dangerous and frightening. The study also found that parents with diagnosed children sometimes go through denial, and try to find other reasons for their child’s behavior because they are reluctant to label their child as having a disability. However after the denial stage, parents elaborated on how they are started to reconstruct their beliefs about ASD, and began to project ASD from a positive perspective. This is why initiatives like “Sesame Street and Autism” are so important; not only do they educate children and adults about ASD, but also normalizes and cultivates respect for people with disabilities such as ASD. In order to communicate, Julia expresses herself in different ways that other characters on Sesame Street, who are not on the ASD. She flaps her arms when she is very bothered or happy, avoids direct eye contact, and repeats words. Even though Julia’s behaviors are different, Elmo, Big Bird and the other characters have learned to adapt, accept through understanding, and intentionally include her in their play dates.

Autism made nation headlines was during the vaccination causing autism controversy, which misinformed millions, and portrayed a diagnosis and prognosis as a hindering, negative characteristic. Julia’s addition to Sesame Street has generated significant discussion about about autism specifically, and disabilities, generally, and the societal stigma surrounding them. Recently appearances on popular network shows such as the “The View” and “60 Minutes” allowed for explanation and clarification as to why “Sesame Street” felt it was finally time to introduce a character like Julia into the show. Stacy Gordon, the women who plays the voice of Julia, very much understands the hardships of autism and inclusion. Stacy’s son is on the autism spectrum. In an interview with 60 Minutes, she admits that her sons classmates did not understand how to react to his breakdowns and social differences. She truly believes that exposing parents and children to Julia is going to help progress our society into a more disability friendly world. Sesame Street‘s leadership and dedication to teaching children love and acceptance continues to pave the way for a brighter and inclusive future. This initiative constructs a conversation about disabilities and autism while it reinforces the positive narrative about differences and inclusion.

Indian Removal Act: The Genocide of Native Americans

Genocide is the systematic destruction of peoples based on ethnicity, religion, nationality, or race. It is the culmination of human rights violations. There are numerous examples of genocide throughout history, some being more infamous than others. For example, Hitler and the Jewish Holocaust is probably the most well-known case of genocide in modern history. There are other cases that are not as well known, especially in our American culture where, historically, we tend to focus on the atrocities of others and ignore our own. One such case is Native American genocide by European colonists, and later, the United States government. The purpose of this blog is to objectively examine a few of cases of genocide against Native American peoples, by European settlers and the United States government, and understand why they occurred.

Thanksgiving, a traditional holiday in the United States, would not have been possible without the Algonquian tribes that befriended early English and Dutch settlers in the New World. In fact, many early 17^th century European settlers died, in the first few years of colonization, due to starvation and disease. Turkey, pumpkin and Indian corn are three traditional foods of Thanksgiving were actually introduced to the Pilgrims by the Algonquians. Initially, some of these foods were foreign to the struggling European colonists. However, over the course of several years, the colonists learned how to survive in their new environment with the help of their Native American neighbors. The first Thanksgiving was a three-day harvest festival, with ninety-one “savages” in attendance, who gifted the Pilgrims with five freshly killed deer, as their contribution to the festivities. The Pilgrims were impressed with the deer, one noting that it would have taken them (the colonists) a week to hunt five deer, yet the “savages” accomplished this in one day (Heath 82). The Pilgrims viewed their Native American neighbors as “savages” due to ethnocentrism and a worldview based on natural law, or a natural hierarchy based on God’s design. This hierarchy is a Eurocentric philosophy placing the white man as superior and other races, such as, Black, Asian and Native American as inferior.

In the following years, as the alliance between the colonists at Plymouth and their Native American neighbors grew, social conflicts began to erupt. The death of Captain John Stone was the first misunderstanding between the Pequot, a neighboring tribe, and the Puritans. There was a failure in justice, as the Puritans saw it, as they wanted the Pequot responsible for Jones’ death to face English law, rather than allow the Pequot to administer justice themselves. Also, one must take into account how the Pequot were viewed by the Puritans as “savages”. This affected how the Puritans interpreted the actions of the Pequot and their place in God’s plan. These views were first reinforced through ignorance of medical knowledge. The pandemic of 1617-1619 killed many Puritans as well as Native Americans, and served to reinforce a worldview based on religious mysticism rather than objective knowledge. Neither the Puritans nor the Native Americans understood how disease was transmitted. This lack of knowledge made it difficult to comprehend their susceptibility, due to a compromised immune system, to foreign microorganisms. The Puritans being affected by the New World microorganisms and the Indians succumbing to European microorganisms brought by the colonists fostered distrust, accusation, and death (Cave 15).

The Puritan worldview consisted of two parties: God’s party being white; Satan’s party being dark, heathen and doomed. The New World was a spiritual battleground, and it is amazing that peace lasted as long as it did, with war being the primary vehicle of God’s deliverance and justice, in the Puritan mind. In short, the Pequot War was a war of misunderstandings and natural law, in which the Puritans were righteous and justified, while the Pequot were heathens, soldiers of Satan, and inhuman (Cave 18). The Pequot War lasted almost a year, from 1636 to 1637, with both parties being experienced warriors. In the end, the Pequot were defeated and this relatively short, small-scale conflict served to justify the killing of Native Americans by creating an image of untrustworthy savages that were plotting to destroy those doing God’s work in the New World. This became the bedrock of American frontier mythology (Cave 168).

The Pequot were not the last Native American tribe in New England to suffer what the Puritans believed to be divine mandated justice. The Narragansetts and the Wampanoags, once friends of the English in the early 17^th century, both discovered, before the end of that century, that the Puritan conception of God’s providential plan for New England left no room to assert Native American autonomy. Such assertions were an offense to the Puritan sense of mission. As the population ratio between the English and the Native Americans in New England shifted in favor of the English, the Puritans authorities became increasingly overbearing in their dealings with their Native American counterparts. Puritan Indian policy, from its inception, was driven by the conviction that if Puritans remained faithful to their covenant with God, they were destined to replace the Indians as masters of New England. By the end of the 17^th century, economic changes, such as the declining importance of the fur trade and the expansion of English agriculture and industry, effectively reduced the need for Indian commerce, further jeopardizing the status of Native American communities in New England (Cave 174).

The intolerance of Indian cultures reflected essential elements of the Puritan worldview as a struggle between heathen savagery and Christian civilization. Puritan ideology was founded on three premises, which later translated into vital elements of the mythology of the American West. The first was the image of the Native American as primitive, dark and of evil intent. The second was the portrayal of the Indian fighter as an agent of God and of progress, redeeming the land through righteous violence. And finally, the justification of the expropriation of Indian resources and the extinction of Indian sovereignty as security measures necessitated by their presumed savagery (Cave 176).

By the 19^th century, this mythology began to reflect itself within Unites States governmental policy, during the presidency of Andrew Jackson. The United States went through a major reorientation in race relations during this time. The growing abolition movement led the way to the sectionalism of the Civil War and the consequent emancipation of the slaves. This dramatic transformation in racial policy did not include the Native American tribes of the Southeastern United States (Cherokees, Creeks, Choctaws, Chickasaws and Seminoles), who were considered “the most civilized tribes in America” because of their adoption of the agricultural system of their white neighbors, including the institution of black chattel slavery (McLoughlin xii). By 1838, the Cherokees were forcibly expelled from their ancestral homeland and relocated to the Oklahoma territory, by way of what is now known as the Trail of Tears. The Cherokee tried to prevent this and maintain their sovereign “nation” by adopting a constitution, based on that of the United States, to govern their own land under laws and elected officials. At the same time, the sovereign state of Georgia was attempting to abolish the Cherokee Nation and incorporate the Cherokee under their own laws. Andrew Jackson became president in 1828 and one of his first priorities was to resolve this issue.

Jackson, being a slave owner and a renowned Indian fighter of the Western frontier, sided with Georgia, supporting states’ rights to supersede treaty rights. The issue was brought before the Supreme Court twice, once in 1831 in Cherokee Nation vs. Georgia and again in 1832 in Worchester vs. Georgia. Chief Justice John Marshall described the Cherokees as “a domestic, dependent nation” and he proclaimed the unconstitutionality of Georgia’s laws, asserting that federal authority overruled states’ rights regarding Indian treaties. However, Jackson had already persuaded Congress to pass the Indian Removal Act in 1830 that made it virtually impossible for any eastern tribe to escape ceding its land and moving to “Indian territory”, west of the Mississippi River (McLoughlin 2). It is worth noting that, in modern times, these acts would be violations of U.N. Charter, Article 1.2 which asserts, “To develop friendly relations among nations based on respect for the principle of equal rights and self-determination of peoples, and to take other appropriate measures to strengthen universal peace”.

Thus, in 1838, the Cherokee were forced from their land and “escorted” west. The trip was estimated to take eighty days, but some of the contingents took almost twice as long due to inclement winter weather, unrelenting sickness because of exposure, and dangerous ice flows while crossing the Mississippi River. Before the Cherokee left on this epic trek, almost 1,500 had died from epidemics in the camps they were housed in; another 1600 died on the journey. As a result of their weakened condition, along with the absence of housing and food, many more died soon after reaching their destination. The United States government had guaranteed supplies for the Cherokee’s new home, for a year after their arrival, but rations were hired out to private contractors who made extra profits by providing less than they had agreed to supply. Oftentimes, what they did provide was rotten meat and moldy corn and flour (McLoughlin 7).

In current times, the Dakota Access Pipeline represents another affront to Native American sovereignty and further marginalization of Native American peoples; in this instance, the Sioux tribe located in Standing Rock, North Dakota. There are two primary issues the Sioux have against the pipeline: The pipeline will contaminate drinking water and damage sacred burial sites. Originally, the pipeline was designed to go through Bismarck, North Dakota but was rejected by the citizens there because they didn’t want to risk contaminating their drinking water. The ensuing Standing Rock protests that took place, after the pipeline was redirected through Sioux land, arguing they deserve the same rights and considerations as the citizens of Bismarck.

Throughout American history, the treatment of indigenous Native Americans has violated numerous articles of the United Nations Universal Declaration of Human Rights. These violations resulted in the loss of numerous Native American homelands, the Cherokee being only one example, and the genocide of numerous other smaller tribes since the beginning of European colonization. This is largely due to Eurocentric ideals, like the natural law of the Puritan worldview, which elevates the status of European peoples over that of indigenous, Native American peoples through a biased worldview. This mindset is so pervasive and powerful that it still prevails today, evidenced by modern films and television that paint Native American tribes as savage, ignorant and of ill intent toward the “white man”, and the policies of the current United States government. These governmental policies have resulted in the alienation and marginalization of Native American peoples throughout American history. These violations include the removal of Native Americans from their traditional homeland to reservations, oftentimes very far away from their ancestral lands, and in many cases, the genocide of Native American tribes altogether. The violations were masked in the form of “treaties” between indigenous tribes and the U.S. government, though these treaties were often a choice between the survival of a tribe or their complete and utter destruction. In short, the Native American tribes were never in a position, or held enough power, to ever guarantee a fair deal with the U.S. government in these negotiations. The result of this imbalance of power and lack of respect manifested itself in the form of genocide and the loss of human rights, and their homelands, for many indigenous peoples of North America.

References:

Cave, A. A. (1996). The Pequot War. The University of Massachusetts Press.

Heath, D. B. (1963). A Journal of the Pilgrims at Plymouth. Corinth Books, Inc.

McLoughlin, W. G. (1993). After the Trail of Tears. The University of North Carolina Press.

TIBET: A 58 YEAR PROTEST

The nation and people of Tibet are hardly on anyone’s radar during most of the year because the atrocities here remain overshadowed by the happenings in other places like Syria or Sudan. Ven. Geshe Lhakdor, translator to His Holiness the Dalai Lama and directory of the library of Tibetan Works and Archives, lectured here last Tuesday. Using the Compassion in Exile DVD as the basis for this blog, I will shed light on the plight of Tibetans.

a picture of a Tibetan Lhasa man — Tibet – Lhasa. Source: Göran Höglund (Kartläsarn), Creative Commons.

The People’s Republic of China (PRC) has systematically eradicated the people of Tibet since 1950. The invasion of Tibet by the PRC army, under the guise of liberation, took place in 1950 because of its natural resources, wealth, and geopolitical high ground; an invasion meant the doubling the land mass for the Chinese empire. Sixteen year-old Tenzin Gyatso assumed leadership responsibility of the Tibetan people, culture, and traditions as the 14^th Dalai Lama. For eight years, he attempted to protect the Tibetan identity. However, in 1959, the intimidation tactics and brute force of the Chinese, overtake the land and push the Tibetans–known for their peaceful and gentle nature–to flee to India.

His Holiness the 14^th Dalai Lama is the spiritual leader and head of state of the Tibetan people. He is also a refugee. Living in exile in Dharamsala, India with millions of Tibetans desirous of the maintenance and preservation of their identity, he is the source of their hope. The flood of refugees continues into India where the people can practice religion, maintain culture, and glean from their cherished leader. A faithful followers says, “When His Holiness fled to India, it was as if the sun went down in Tibet… we were living in darkness.” His manner is one of humble laughter. His thoughts are on the consciousness; many believe he is the incarnation of compassion. He is a man seeking to fix thing. Tendzin Choegual, his younger brother, claims, “His Holiness has moral power, which the world used to have before but, right now it is overshadowed by political power. And whatever he does it is based on goodness of maximum number of human beings; so it’s based on altruism.” Michael C. Davis assigns peaceful resistors as a characteristic of the people and government. Tibetans, following the example of His Holiness, are nonviolent and compassionate people despite their oppressive struggle. He asserts the notion that many indigenous cultures, particularly Tibet, sustain periods of repression, resistance, and resilience as they pursue identity.

The PRC signed the UN Declaration on the Rights of Indigenous People (DRIPS) in 2007. Articles 1-3 of DRIPS guarantees autonomy, self-determination, and the right to enjoy all human and fundamental freedoms. Tibet has a government in exile. An exiled government possesses the power of governing and leading, but has no authority to legitimacy because there is no territory over which to govern. For more than 50 years, His Holiness the Dalai Lama symbolizes resistance to an authoritarian regime. This nonviolent protest spawned a “conspiracy of silence” that generated rejection of His Holiness the Dalai Lama as a political leader, for more than 30 years. The conspiracy of silence–fear of Chinese government backlash if/when recognizing the people, traditions, and culture of Tibetans—created a vacuum of turning a complicit blind-eye, allowing China to continue the human rights atrocities against the Tibetans. “Our only hope is to rely on the outside world, and people from free countries”, the Dalai Lama revealed.

US Foreign Policy has participated in the conspiracy of silence, yet a change seemed to arrive in the early 90s. During a 1991 visit to US Congress, the Dalai Lama pronounced, “Here I enjoy the freedom of speech, the freedom of thought, and the freedom of movement. When I was about 15, I lost that freedom”; freedoms identified within the Universal Declaration of Human Rights because they are universal, inalienable, and indivisible. Kent Wiedemann of US State Department Head of the China desk, stated, “Official US policy has consistently regarded Tibet as a part of China, although an autonomous region within China. We have no evidence at this point that the Chinese government is engaged in any policies or any actions aimed at wiping out the Tibetans, or in short, reflecting a policy of genocide, either against the Tibetan people themselves or against their culture.” When asked about self-determination for the Tibetan people, he stared blankly at the camera before smiling without an answer. No country possesses a policy of genocide. Genocide, as noted in Article 2 of the Convention on the Prevention and Punishment of the Crime of Genocide, is the deliberate killing of a large group of people, especially those of a particular ethnic group or nation. When reflecting on genocide, most people know of and point to Rwanda, Cambodia, and the Holocaust. The filmmakers attribute genocide to the behaviors of the Chinese towards the Tibetans, while the international community has not. Ellen Bork, in her 2012 article, “Will Washington Take a Stand”, questions Washington’s commitment to the plight of the Tibetans because of its relationship with China. She argues that the past is a representation of the future when it comes to the US’ failure to champion Tibet against China.

a picture of Tibetan monks — Monks. Source: Andrew Dyson, Creative Commons.

Rhoda Howard-Hassmann stresses there are three key contributing elements in the complex subject of human rights: criticism within the field, identity politics and their expression, and the volatile nature of violations as a precursor to genocide. First, criticism is located, specifically, in the habit of denying the universality, indivisibility, and interdependent nature of human rights. Second, identity politics, particularly in terms of a Western versus non-Western dichotomy, utilizes time as the unseen factor to frame the past, the present, and the future. Lastly, genocide is a byproduct of the symptomatic human rights violations, compounded by criticism and inadequate remembrance of time. The combination of these components permits the complication of Western and non-Western human rights discourse to fail in recognizing rights as universal. This failure, she contends, leads to habitual and unaccountable violations, that if unchecked, have the potential to manifest in genocide.

“Each time I talk of what I saw in Tibet, I have to be in tears.” – Jetsun Pema, the younger sister of His Holiness the Dalai Lama

Human rights violations began following the Dalai Lama’s visit with Chairman Mao Tse-tung in China, first in the form of religious prosecution. At 19, His Holiness argued for the fate of Tibet. Mao believed religion was poison and damage for the country, plaguing the population and potential material development. The Chinese sought to destroy religion through the destruction of monasteries, which were also schools and universities, libraries and hospitals. The goal was to abolish the depths of understanding that comes from training the mind. His Holiness affirms that Tibetan Buddhism is not simply about the religious aspect but the technique of training and settling the body and mind, as a method and tenet that can benefit humanity. One believer cries, “Although the Chinese say there is freedom of religion, they don’t allow us to practice our faith.” The practice of Tibetan Buddhism is safe outside of Tibet.

In the film, His Holiness cites two things–immeasurable human rights violations in the form of torture, beatings, and killings, and population transfer in the form of birth control—as most pressing for Tibetans. Imprisonment and torture is the judgment for Tibetans expressing a strong cultural identity. Rape is a weapon of intimidation against Tibetan women and girls, and sterilization as a means of forced birth control, including on women pregnant in their final trimester. Additionally, due to the decimation of monasteries, Tibetans parents, living in under occupation, often send their children over the Himalayas into India in order to have a chance at living in freedom and gaining an education. In an effort to continue cultural identity with a modern understanding of the world, school lectures consist of music, drama and philosophy, in addition to the rituals and religious ideals of Buddhism. It is a similar education path to His Holiness, who achieved his degree while leading a nation under occupation.

Fang Lizhi in a 1991 speech remarked that Tibetan culture continues to survive because of the resilience of the people, and a mutual respect “between fair-minded people” on a personal level, though not on a political one. “Even though many Tibetans see the Hans as being responsible for the destruction of Tibetan culture and religion, mutual respect is still strong on a personal level… we all want democracy. We both need democracy and human right if we are to find a way to live together peacefully, but something more is needed.” He continues by explaining the positives and negatives of nationalism, stating that commonality is located in a true comprehension of nationalism. Negative nationalism is suppressive, extremist, and leads to distrust and hatred, while positive nationalism is cohesive, cooperative, and leads to dialogue.

To Davis, the window for dialogue is closing on the Chinese. In March 2008, Tibetan demonstrators and rioters “offered a middle way” in the form of Tibetan Memorandum that sought negotiation for the restoration of independence and autonomy. An uninterested China refused to come to the table, arguing, “Tibet has always been an inseparable part of China”. Bork points out self-immolations have brought attention to the plight of Tibetans, providing a measure of symbolic and unwavering commitment to the restoration of Tibet. “China’s policies have provoked rather than crushed Tibetan resistance”, she proclaims.

Masahide Tsujimura states when His Holiness retired from politics in 2011, a unique expression describing the unity of polity and compassion was coined. Chos srid zung ‘brel has several definitions but ultimately boils down to the duality of religion politics manifest through compassion and nonviolence. “To the Dalai Lama, nonviolence and compassion are synonymous… Compassion is one of the most important concepts of Buddhism as a ‘religion’…[he] considers that compassion is common to all religions, and that everyone can be compassionate because no one wants to suffer. Compassion is also a ‘secular’ concept that implies mutual tolerance and respect for all faiths, as well as for those of no faith.” Tina Lauer points out political activism among second-generation Tibetans is seemingly second nature, some seeing it as a means for both preserving culture and identity, and cultivating commonality. Additionally, unlike their parents or grandparents, many second-generationers respect the Dalai Lama as a man—a political peacemaker like Mandela or Gandhi, rather than a ‘god’. The nonviolent ethic of Tibetans challenges the international narrative of normative strategic power-grabs without compromising their personal integrity,religious beliefs, and cultural identity.

Additional Resources:

The Lost World of Tibet

Solidarity vs The Vile Maxim

a picture of Copenhagen, Denmark — Copenhagen. Source: Jim G, Creative Commons.

Social systems such as economics, the rule of law, and healthcare affect all of our lives and are the core facilitator for human rights (or the lack thereof) throughout the world. Of course, the principle vehicle for these social systems is government. Government comes in many forms throughout the modern world but they all function to create peace within their given societies. Throughout history, governments that fail in this endeavor have fallen and new countries have arisen from the ashes or at the very least, new regimes or government systems replace the fallen. A good, recent example of this is the fall of the U.S.S.R. in 1991. Many of the inadequacies within social systems result from poor design and/or implementation. The term used for these negative consequences is structural violence. Most of the war and conflict within nation-states is a product of one segment of society being unhappy with the social systems that rule their lives and government officials failing to address these issues. In liberal democracies throughout the world, citizens enjoy increased participation in designing their social systems. This comes in various forms including voting rights, running for office, and the right to free speech. However, in liberal democracies, human rights are a battle of competing ideals, oftentimes over resources or status, within various segments of society. These ideals are a struggle between public and private interests, the wealthy and the poor. This blog will examine a few liberal democracies and how the role of private interests affects social systems and human rights within those societies.

Before we dive into a few examples, it is important to understand what constitutes a liberal democracy and how they function, from a societal perspective. In Aristotle’s Politics, he postulates that of the three main forms of government (kingly rule, aristocracy, and constitutional government) and their corresponding perversions (tyranny, oligarchy, and democracy); constitutional democracy is best because it pertains to a peaceful and free society. Aristotle explains there are three elements that constitute a society – the wealthy, the poor and the middle class. This translates into social power from below (the poor) and social power from above (the wealthy). The flaw within democratic systems is the poor can organize to take property and rights from the wealthy. This would be unjust. Conversely, the wealthy can organize to take property and rights from the poor. This is unjust as well. Adam Smith in The Wealth of Nations, published in 1776, reiterates this: “All for ourselves and nothing for other people, seems, in every age of the world, to have been the vile maxim of the masters of mankind.” Aristotle states one way to remedy this problem is through the creation of a welfare state or by raising the poor’s quality of life through public funds (taxes). Historically, the alternative solution has been incorporated throughout most of the modern world. Only the wealthy may hold positions of power. Noam Chomsky, a renowned linguist, has been very vocal and written extensively on this subject. Now, we will turn to some real world examples in history.

In Denmark, citizens enjoy universal health care, as a human right, through government and taxation but this has not always been the case. In the 18^th century, Denmark was an absolute monarchy, which, under the rule of Christian VII, began to deteriorate. Local landowners were responsible for the healthcare, and increasingly failing to provide, of the rural farming families that worked their lands. Christian VII was under pressure from the landowners to bind workers to the land. This equated to serfdom for many farming families. This resulted in power rising from below and the king’s son, with the help of his father’s cabinet members, to overthrow him. In the years following, the crown prince, Frederick VI, introduced massive reform allowing farmers to move freely to work under different employers, instead of landowners. In addition, farmers were given the option to work their own parcel of land and own property. Sweeping reforms took place with increased focus on public education and the creation of safety nets, such as welfare. In short, by removing the corruption of private interests and radically altering the social systems with egalitarian economic principles, Denmark’s productivity skyrocketed through peace and solidarity.

In England, during the 17^th century, another form of private interest was invading the English government system and effecting human rights, this time in the form of religious persecution, similar to the economic malpractice of landowners influencing government in our previous example of Denmark. During that time, uniformity of religion was coming to the forefront of English politics in the form of a battle between Catholics and Protestants. Both factions believed uniformity of religion was necessary for a healthy English society. Both factions also believed their form of religion was the “one true religion”, and it was the responsibility of civic government to impose this belief, through force if necessary, on its citizens in order to save souls. Nonconformists to these beliefs suffered verbal and physical attacks, many publicly executed for heresy.

Many felt socially excommunicated through persecution; and left England for fear of their lives and sought new lands, for example the Puritans aboard the Mayflower. Religious affiliation mattered more than ever and in some areas Catholics persecuted Protestants, in other areas Protestants persecuted Catholics and it was worse for those that did not pick a side, or identified with neither, and even those who respected the views of both religious traditions were ridiculed for their tolerance and not picking the “right” side. English society became greatly imbalanced due to religious polarization and increasingly intolerant views toward segments of society that were different from one’s own. In short, private individual beliefs infiltrated and corrupted the civic virtues of English society and the result was disharmony, violence, and the mass emigration of religious refugees. The social discord was so pronounced that many new religions found their start during this time, such as Lutheranism, Methodism and Baptist churches, to name a few. The belief that “one true religion” was necessary for a healthy English society was ironically, accomplishing the opposite and societal peace and solidarity was lost, echoing in the memory of future generations, including Roger Williams and his influence to persuade leaders like Thomas Jefferson to separate church and state in the fledgling American society.

Today, in the United States, the newest version of one of the oldest forms of private interests infiltrating public institutions has taken place. With Citizen’s United being victorious in the recent Supreme Court decision, money became a form of free speech. This echoes our previous Danish example of the wealthy influencing government to support their own private interests over that of societal peace and solidarity. This is evident in the basic economic principle that a million dollar political contribution is “louder”, or holds more weight than a twenty-dollar political contribution. Therefore, the more money an individual possesses the more influence they have in affecting civic government. It is a form of economic inequality similar to 18^th century Denmark, when farmers held less political weight so the landowners influenced the king to oppress farmers and their families. Similarly, as farmers tied to the land they occupied and not allowed to move, workers in the United States today find themselves tied to their land while corporations enjoy a choice of workers throughout the world, through international trade deals, tied to an ever merging and expanding business sector.

The current American worker is competing with exploited workers in China and Mexico, becoming exploited themselves through low wages and an increasingly diminished voice within their own public institutions and government. This is unjust as corporations and big business can move and have choices in where they manufacture and produce; the American worker cannot, without moving to another country. Until the reversal of Citizen’s United vs. the FEC, the American worker will be deprived of economic equality and have a diminished voice in their government system. This affects societal peace, evident in increasing political polarization and intolerance within sects of American society. Over time, this will increasingly lead to the loss of human rights, and a free society, ironically, the paramount principle that defines American culture.

A society can debate what form its social systems take. However, once a government is structured and defined, the separation of what consists as private ideals versus public ideals can fracture solidarity and perpetuate the loss of human rights, resulting in a less peaceful society. Historically, the wealthy enjoy this advantage more so than the poor do because they have more resources. The additional resources translates into increased individual mobility and time to pursue idealistic visions instead of focusing on basic physical needs such as water, food and shelter. Every civilization that has risen from the beginning of time has fallen because of societal failure. Every society and culture today is a product of a rebirth, or reconstruction, of the failed society and culture that came before it. This is the story of social evolution. Where we go from here depends on what we learn from the past and correct, instead of continually fostering new forms of corruption within our social systems. We have to educate our children on the importance of solidarity, less they fall curse to the vile maxim. As populations rise and our world is increasingly globalized through economics, politics and technology, these lessons are paramount if we want to create social systems that promote peace through solidarity.

Progress of Women’s Rights in Saudi Arabia

The Kingdom of Saudi Arabia, home to the origin of Islam, is an absolute monarchy with no formal written constitution. The Holy Book of Islam–the Quran–is what the country has announced as their constitution. Saudi basic laws of governance, social structures, and overall culture are all based strictly on and reinforced by Islamic law. Saudi government has a reputation for using Islamic laws to marginalize the rights of Saudi women. Saudi laws inhibit women freedoms such as the right to drive, the right to free choice of employment, the right to travel, etc. However, in the past ten years, Saudi has made progress in easing the restrictions on women. In 2005, King Abdullah bin Abdul Aziz Al Saud ascended into the throne and restructured the importance and dynamic of women rights in the kingdom. King Abdullah is seen by many as a reformer, advocate for women rights, and modern. Under his rule from 2005 to 2015, late King Abdullah advocated for various women’s rights, specifically their civil political rights.

Women rights are embodied in both the Universal Declaration of Human Rights (UDHR) and the legally binding Convention on the Elimination Against of all Forms of Discrimination Against Women (CEDAW). Saudi Arabia worked towards promoting gender equality and ratified the CEWAD in 2000. Unfortunately, the Kingdom placed a reservation upon the ratification process of the Convention stating, “In case of contradiction between any term of the Convention and the norms of Islamic law, the kingdom is not under obligation to observe the contradictory terms of the Convention.” In other words, Saudi does not see itself obligated to comply with paragraph 2 of Article 9 of the Convention which states nations “shall grant women equal rights with men with respect to the nationality of their children.” Even though the adoption of this Convention is in some sense incomplete and impartial, the acknowledgment of the Convention by the Saudi government, gives women legal protection to fall back on.

a picture of the Saudi Arabia flag — Saudi Arabia. Source: Steve Conover, Creative Commons.

Progress: Civil Political Rights

Before 2003, the Ministry of Education in Saudi Arabia was only responsible for overseeing male education. There was an independent ministerial level department named the “General Presidency of Girls Education (GPGE),” which was in charge of overseeing female education from primary schools to university colleges in Saudi. In 2003, the GPGE department was terminated and merged into the Ministry of Education for pre-university programs and the Ministry of Higher Education for university level programs. This was a major step for the government in recognizing the importance of female education. King Abdullah took it a step further in 2009 by appointing Saudi’s first ever female minister. Nora Al Fayez was appointed as Saudi’s first female deputy education minister, in charge of a new section in the Ministry of Education in control of female education. Unfortunately in 2015, after the death of King Abdullah, Nora was removed from her position by the new appointed King Salman.

King Abdullah, in 2011, announced that he will allow women to run for municipal council positions, and give them the right to vote. On December 13, 2015, participation in government procedures became a reality for women during Saudi’s historic municipal elections for the very first time, as they were allowed to vote and run for municipal governmental positions. During the election more than 1,000 female candidates ran for a municipal council positions, and 100,000 women registered to vote compared to more than 1 million male voters. At least 18 female candidates won municipal council positions. The number of female voters were low due to multiple reasons: they are unfamiliar with the voting process thus did not participate, did not have rides to the voting booth, or were unaware of where to vote due to lack of information. Even though voting numbers were low, the fact that more than 100,000 women did vote proves that with the right campaigning and access to general information about voting rights for women, the turnout will increase in the future.

“I exercised my electoral right. We are optimistic about a bright future for women in our homeland.” – Najla Harir, Female Voter

The most noteworthy reform by King Abdullah was his royal decree to appoint 30 women to the 150 member advisory Shura Council. The Shura Council, also known as Saudi Consultative Council, is a group of 150 people which advise the king on certain social, economic, political issues by proposing laws and modifications, but cannot enforce any suggested laws. Women have never been appointed to this council prior to King Abdullah, so this action was a major statement towards the need for modernization. It also made it very clear that women and men have different needs, and women need to be the ones voicing their own concerns. King Abdullah verified that a women’s opinions and needs are just as important as men, and have a right to be heard.

Social impact

The continuum of women breaking the glass ceiling in Saudi Arabia is causing a major social impact and a change in attitudes amongst Saudi women. Saudi women are starting to show solidarity for their rights by starting and promoting campaigns that protests against social inequality and discrimination towards women. The two most popular campaigns Saudi women supported and participated in are “Women2Drive” and “#IAmMyOwnGuardian.” #IAmMyOwnGuardian demands that the Saudi government abolish the male guardianship, and has rallied more than 14,000 signatures for their online petition which was delivered directly to the Saudi government. Women2Drive is another women rights movement started by Saudi women activists. This was a Facebook based campaign, started by Saudi activist Manal Al Sharif when she posted a video of herself driving a car in Saudi, trying to prove she is capable of doing so. She was detained and arrested eventually; however, she inspired other women to follow her resistance. On October 26, 2013, at least (if not more) 30 women took to the streets throughout Riyadh and Jeddah, driving themselves around the cities. Even though technically no change come out of those two protests, women have joined each other in solidarity for their rights. Most importantly, they have started a very important discussion amongst themselves regarding their human rights.

Saudi women walk inside the Faysalia shopping centre in Riyadh. Source: Tribes of the World, Creative Commons

Future Goals

Despite the progress, there is still a long ways to go regarding women rights in Saudi Arabia. The CEDAW commends Saudi on the progress it has made towards gender equality, while strongly encouraging Saudi to continue implementing women’s rights. In 2008, the CEDAW released their concluding comments regarding the elimination of discrimination against women and how to more actively implement all the provisions of the Convention. The ultimate goal for women’s rights in Saudi addressed by the CEDAW and non-government organizations, like Humans Right Watch, is the abolishment of the current male-guardianship system in Saudi. Saudi requires every women in the country to have a male guardian–usually her father, husband, or son–who holds the legal power to make decisions for women. A Saudi women’s male guardian must grant her permission to participate in a range of daily activities, like getting a job, going to college, leaving the country, and even receiving healthcare. Women in Saudi, if unable to fully embody individual rights and make key decisions for themselves, will remain at a disadvantage if their national constitution and laws do not match the progress of the past ten years.

Saudi Arabia continues to make progress towards women rights in the Kingdom. More and more Saudi women are becoming activist and using their voices to fight for change. It is refreshing to know that women all over the world are also taking on the challenge and uniting together for a brighter future. Start encouraging and supporting each other. Show solidarity for the effort women are making to ensure their human rights are acknowledged and respected. Foster thoughtful discussions about women rights so we can confront our biases, instead of disregarding men and women who are different than us. As J.K. Rowling said “we are only as strong as we are united, as weak as we are divided.”

A Maasai Experience: Come to Kenya

a group of Maasai schoolchildren — Maasai schoolchildren. Source: Stacy Moak.

Traveling to Africa as a volunteer in orphanages and schools is a highlight of my life experiences so far. Witnessing people who possess so little compared to American standards, yet who are so happy and full of hope, is a life changing experience which calls into question all of our values and priorities. Many children in America often walk away from their opportunity for an education, while African children strive to be able to afford an education. Young women have additional struggles that may contribute to a lack of school, whether forced marriages and other family responsibilities, dating back in time so far that we cannot conceive of the cultural history driving them. Seeing stagnate water being used as the water source for families and communities and to see that in the 21^st century, entire families dwell in primitive housing is something I will not soon forget.

We have much to learn from other cultures, just as we have much to share. While we can share a more modern understanding of women’s rights and women’s role in an educated society, and as we promote social justice and equality for all people, we can also learn from the generosity and spirit of hope evident in the smiles of these children. The one act of generosity that will stay with me forever is from a young Maasai girl named Liemon. My oldest daughter met this child on the trip last January (2016) and sent a letter with me to give to the child. I finally found her, or rather she found me. She came up to me from a crowd of children and took my hand. I asked her name and she told me she was Liemon. I was so excited to meet her and deliver the letter from my daughter. In return for the letter and pictures, this sweet child took off the necklace that you see her wearing in this picture, put it around my neck, and fastened it. She gave it to me as a gift. I have so much and she has so little, but this gesture of generosity will forever remind me of the gentleness of humanity that exists in all of us that connects us to each other no matter how different our cultures or our lives. This simple gift from a pure spirit, imprinted on my heart forever.

Liemon and Stacy’s daughter. Source: Stacy Moak.

Kenya is home to numerous tribal populations, including the Maasai people. The tribe has a long preserved culture in the way that they live and dress which makes them a sign of Kenyan culture. Easily identified by their traditional style of dress, the Maasai usually red or green plaid clothing tied across their bodies. Maasai live in both Kenya and Tanzania. Maasai lands include the great game reserves that overlaps with the Serengeti plains, an area famous for the great wildebeest migration that takes place every year. Although Maasai game reserves bring considerable amounts of money to the Kenyan government, Maasai people still live on as little as $1 per day. Entrepreneurs from the Maasai people are working to change that into a more equitable arrangement and volunteers can help support those efforts. One such project is that foreign owned hotels located on Maasai land now buy their soap products from Maasai women who make the soap. This provides sustainable income to the women and allows the community to benefit from tourism.

Swahili is the native language of Kenya but the national language is English. Most Kenyan students study English in schools, whereas Maasai children speak the Maa language–a Nilotic ethnic language from their origin. Language barriers can prevent Maasai people from full participation in events outside of their tribal community; therefore, Maasai children need to understand three languages to participate in the greater Kenyan society. Maasai children now have access to education. Education remains expensive for those who continue to live a traditional lifestyle. Kenya requires that children wear a uniform before they can attend school. The combination of school fees and uniform costs make education difficult for many Kenyan families, including Maasai families.

Women are truly the fabric of the community in the tribal culture of the Maasai. They build the traditional circular houses using mud, grass, wood, and cow-dung. Women also cook for the family, create jewelry to sell to provide for their families, and handle all child-rearing responsibilities. Despite their role in the community, girls as young as eight are at risk of their families trading them for livestock, and forcing them into marriages with much older men. When this happens, girls no longer attend school, are subject to and endure female genital mutilation, and forced into a life of a wife and mother. Many times, they are the second wives who have less standing in the community, less rights, and experiences of extreme levels of abuses.

The government of Kenya has passed laws against these types of human rights violation, but the practices go largely unregulated in tribal cultures. The Maasai people are leading the way to stop these practices by producing dramas for elementary and secondary schools. Further, they are building libraries, schools, and rescue centers to encourage young women to assert their legal rights and stay in school. Times are changing, and I remain thrilled to be a part of the change. Volunteering to provide education, clean water, green houses, and other sustainable solutions has truly been an amazing experience. Collaborating with Kenyans, specifically the Maasai people, and making a difference in their communities provides a life changing opportunity.

With My Own Two Hands, a nonprofit organization located in Laguna Beach, California, organized my trip to Kenya. Owner and Director, Lindsey Plumier raises funds to support local efforts of sustainable solutions that work to provide education, shelter, food, and fresh water to children in Kenya. With My Own Two Hands organizes volunteer trips to Kenya at least once a year, usually in January. More about the organization, ongoing projects, and opportunities to serve can be found at http://www.withmyown2hands.org. My goal is to take students from UAB to Kenya over spring break of 2018 for them to participate in some of these projects. Their educational experience will be enhanced and their worldview forever changed by these experiences.

**Dr. Stacy Moak will host an information session regarding this opportunity on Tuesday 7 March, 1230-130pm in the Institute for Human Rights

The Claims of Our Common Cause

Today is the last day of Black History Month… and what a month it has been. This blog is a nod to Frederick Douglass, who received a mention during a meeting earlier this month.

Frederick Douglass was born a slave in 1818. In 1848, ten years after his escape to freedom, he penned a letter to his white owner, Thomas Auld, who historians believe to be his father, regarding the reality that the determination to run away arose in him at six years old. In the letter, he vividly describes the moment in which he “attempted to solve the mystery, Why am I a slave?”

“… I was puzzled with this question, till one night, while sitting in the kitchen, I heard some old slaves talking of their parents having been stolen from Africa by white men, and were sold here as slave. The whole mystery was solved at one… From that time, I resolved that I would some day run away. The morality of the act, I dispose as follows: I am myself; you are yourself; we are two distinct persons, equal persons. What you are, I am. You are a man, so am I. God created both, and made us separate beings. I am not by nature bound to you, or you to me. Nature does not make your existence depend on me, or mine to depend upon yours… In leaving you, I took nothing but what belonged to me, and in no way lessened your means for obtaining an honest living…”

Historian Eric Foner writes that although Douglass was a slave, Lucretia Auld–wife of Thomas–taught him to read and write until he forbade her, in accordance with Maryland law at the time. Douglass secretly continued his education with the help of some white children. In the South, the peculiar institution of slavery received elaborate justification from Christians willing to employ and misrepresent the scriptures in order to continue the dehumanizing treatment of African and American blacks, created by God, under the guise of inferiority and barbarianism. De Bow’s Review, published in 1850, states “…a very large part in the United States believe that holding slaves is morally wrong; this party founds its belief upon precepts taught in the Bible, and takes that book as the standard of morality and religion. We, also, look to the same book as out guide in the same matters; yet, we think it right to hold slaves—do hold them and have held and used them from childhood. We find, then, that both the Old and New Testament speak of slavery—that they do not condemn the relation, but, on the contrary, expressly allow it or create it… It cannot, then, be wrong.”

Wolfgang Mieder points out that when his education was taken from him as a child, Douglass “very consciously chose” to study and memorize material that would become useful as an adult. As a statesman, his mastery of the English language and his knowledge of the scriptures became a method of rebuke, persuasion, and a declaration of reversal of fortune. For Douglass, the biblical references provided an added authority and wisdom as morality and religion were one in the same. Mieder summarizes Douglass’ speeches and writings as an identifiable narrative, fought against slavery and injustice through the raising of a powerful voice that argued for the “strength of morality, equality, and democracy.”

Frederick Douglass observed a disconnection between the words of the Declaration of Independence: “we hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain inalienable rights” and the treatment of blacks as a byproduct of slavery. He believed that from a political and personal standpoint, under natural law, every person possesses the same rights as another, and owed the honoring of those rights by another under God. Nicholas Buccola concludes that Douglass’ personal experience as a slave in the South then a free man in the North, shaped his worldview and belief that the promise of liberty has to belong to all or it belongs to none. He states that individualism negates the feeling of and the need for empathy, making it difficult to persuade another about the plight of someone who is not and never considered a neighbor. In other words, the sense of brotherhood is made obsolete because of individualism.

According to Leslie Friedman Goldsmith, Douglass “put his hopes in the press and pulpit for the moral education of America” while believing social reform would take place in politics as those in government became more concerned with the establishment of justice and the advancement of common good, rather than “the greedy quest for the material fruits of public office.” Douglass’ advocacy, as a member of a minority group, grew from a place of mutual understanding that the lack of moral responsibility finds correction in the adaption of moral obligation. Therefore, he focused on the role of the individual as a perpetuator of injustice or protector of human rights. By appealing to the empathic core—the soul–of an individual, Douglass hoped for a synergistic catalyst towards the eradication of slavery, and the humanization of blacks, whether free of enslaved, in America. As a result, under President Abraham Lincoln, the Emancipation Proclamation in 1863 and the abolishment of slavery and involuntary servitude of the 13^th amendment brought about a possible future for blacks in America.

Frederick Douglass appealing to President Lincoln and his cabinet to enlist Negroes," mural by William Edouard Scott, — Frederick Douglass appealing to President Lincoln and his cabinet to enlist Negroes,” mural by William Edouard Scott, at the Recorder of Deeds building, built in 1943. 515 D St., NW, Washington, D.C. Source: Library of Congress, Public Domain. http://www.loc.gov/pictures/item/2010641714/

Civil equality was a fundamental platform for Frederick Douglass as he championed for the women’s rights, abolition of slavery, and the right to vote. Despite the victories of 1863, the true freedom of blacks remained his primary mission. Douglass demanded the extinction of racial prejudice and the false belief that the African lineage of black Americans disqualified them from the same rights as white Americans. Daniel Kilbride states that Douglass’ stance on Africa during his lifetime is similar to Countee Cullen’s questioning poem, Heritage during the Harlem Renaissance. He concludes that Frederick Douglass “treasured the values and institutions of the USA and insisted that the free enjoyment of them was a birthright of Americans of African descent.” It is imperative to understand that Douglass did not deny his ancestry; he accepted the discourse as irrelevant given the fact he was born in America.

During the late 1840s, the women’s movement was on the rise due to persistence of Elizabeth Cady Stanton, Susan B. Anthony, and Lucretia Mott, among others. When Stanton formulated and organized the Seneca Falls Convention in 1848, Frederick Douglass was on the platform as a main speaker. More specifically, he was the only male and person of color in support of women rights to equality, including the right to vote. Douglass summarized the convention in an 1848 North Star editorial article: “Many who have at least made the discovery that the Negroes have some rights as well as other members of the human family, have yet to be convinced that women are entitled to any. While it is impossible for us to go into this subject… Our doctrine is that ‘right is of no sex’”. Benjamin Quarles narrates the delicate interplay of Douglass’ personal friendship and political partnership with the women’s movement. Quarles notes the Reconstruction Era as the turning point in Douglass’ partnership with the women’s movement, as the question of what group deserved the right to vote first: blacks or women. “To women the vote is desirable; to the black, it is vital”, he pronounced. For Douglass, blacks as a people before women as a gender. He lamented in 1883, “for no where, outside of the United states, is a man denied civil rights on account of his color.” The recognition of blacks though the casting of votes was an “urgent necessity” post-Emancipation Proclamation.

Relevance for 2017

Frederick Douglass died in1895, yet his life, words, and legacy are still relevant for today. Earlier this month, Donald Trump mentioned Frederick Douglass as “an example of somebody who’s done an amazing job and is being recognized more and more.” Interestingly enough: if Douglass were alive, the recognition could come in both positive and negative forms as he questioned and challenged slavery, prison reform, women’s rights, and all lives matter. The employment of the Scriptures as a justification for the present value and identity crisis taking place in America, given the values forfeiture of liberty and justice for all, in exchange for individualism, isolation, and rhetoric would undergird his critique.

First, human trafficking, in the form of sex and labor, is a new form of an old method. Kevin Bales suggests slavery failed to disappear in the 1860s because trade of people, through means of exploitation, has increased with modernization and globalization. He elucidates the subject of disposable people by informing that human trafficking is not a long-term cost investment due to high supply and high demands. The benefits of “ownership” have waned while the profits from slave trade dramatically increases because whether it is sex in Thailand or Brazil, tomatoes in Florida or chocolate from Ivory Coast, or the FIFA World Cup stadium in Qatar, slave laborers will be exploited in order to ensure the needs of consumer are met. Second, America has the highest incarceration population in the world. According to Bryan Stevenson, there is something missing from the judicial system, specifically in our treatment of the condemned, incarcerated, and those judged unfairly. The American prison system, as means to dehumanize human beings, particularly black Americans in 13^th by Ava DuVernay and The New Jim Crow by Michelle Alexander, systemically removes human rights and destroys families. Former President Barack Obama implemented some justice reform, resulting in the commutation of thousands of non-violent offenders. Third, Frederick Douglass would be an advocate for HeForShe. As a feminist, Douglass would question why men have consumed the decision making power about women, from pay to maternity leave and healthcare rights, without consulting them, or at the very least, having them present when signing laws about their personhood. Finally, America’s treatment of her citizens—the marginalized because of race, ethnicity, sexual orientation or identity, and ability—the blatant denial of human rights while championing all lives matter and pro-life. The plight of marginalized Americans remains trapped under the thumb of the majority, whereas the words of Douglass’ The Claims of Our Common Cause apply:

“…A heavy and cruel hand has been laid upon us. As a people, we feel ourselves to be not only deeply injured, but grossly misunderstood. Our white country-men do not know us. They are strangers to our character, ignorant of our capacity, oblivious to our history and progress, and are misinformed as to the principles and ideas that control and guide us as a people. The great mass of American citizens estimates us as being a characterless and purposeless people; and hence we hold up our heads, if at all, against the withering influence of a nation’s scorn and contempt. It will not be surprising that we are so misunderstood and misused when the motives for misrepresenting us and for degrading us are duly considered.”

In 1853, our common cause stood as a pronouncement, emphasizing the misunderstanding and misrepresentation of the marginalized, specifically blacks. Today, our common cause stands as a banner to those in power and opposed to change because of prejudice. The banner signifies the past while embracing the fullness offered in those presently dismissed–doctors, farmers, merchants, teachers, ministers, lawyers, editors, etc.–American citizens who, through unity and belief in the foundational values of this country, fought and fight against every perpetuation of injustice “with pride and hope”.

Additional resources:

Louise Shelly

Kevin Bales and Ron Soodalter

Rhonda Callaway & Julie Harrleson-Stephens

Bryan Stevenson

Jeff Guo

Empowering Marginalized Voices in Birmingham – a Recap

a picture of the panelists — StandAsOne Panelists. Source: Tyler Goodwin.

On February 16^th, Stand As One Alabama partnered with the University of Alabama at Birmingham (UAB) Institute for Human Rights, and several other organizations to put on an event titled: Empowering Marginalized Voices in Birmingham. The event was held on UAB’s campus, and was live-streamed throughout the world. You can see the event in its entirety here.

“This is to fight hate, tyranny, and fear mongering principles….this is the way forward,”

– speaker Ashfaq Taufique proudly announced as he opened the event.

The event featured nine panelists from marginalized communities: Jillisa Milton, representing the Birmingham Chapter of Black Lives Matter; Angel Aldana, representing the Alabama Coalition for Immigrant Justice; Halah Zein-Sabatto, representing the Birmingham Islamic Society; Dan Kessler, representing Disability Rights and Resources; Isabel Rubio, representing the Hispanic Interest Coalition of Alabama; Lauren Jacobs, the Youth Outreach Chair of the Magic City Acceptance Center, a center devoted to the LGBTQ+ youth of Birmingham; Tai Hicks, president of the National Organization of Women; Rabbi Barry Left, from Temple Beth-El; Reverend Angie Right, of Greater Birmingham Ministries.

The discussion began with the premiere of a film produced by McKenzie Greer, a UAB film student and intern for the Institute for Human Rights, showcasing the struggles of fellow UAB students who are a part of marginalized communities. The emotional video gave a small bit of insight into the pain that those featured in the film have felt and still feel today. Watch the video by Greer here:

[vimeo 204448381 w=640 h=360]
<p><a href=”https://vimeo.com/204448381″>Stand As One Alabama by Kenzie Greer</a> from <a href=”https://vimeo.com/mediastudies”>UAB Media Studies</a> on <a href=”https://vimeo.com”>Vimeo</a>.</p>

“I feel hurt and angry. Hurt by a country that I consider my home, that I now have to prove my loyalty to. Angry that I have to constantly prove my normalcy to other people to prove I am not dangerous.”

“I was scared to get off the bus each morning, and thankful to get back on in the afternoon.”

“Being a part of a marginalized community is a full-time job.”

“She’s pregnant? That’s what she gets for having sex. She must’ve been stupid about it.”

“You have to be the best at whatever you decide to do, because people will automatically think of you as incompetent and unqualified, simply because you’re black.”

“She felt blatantly racially profiled, and that he thought she was a maid.”

“Just because someone is slower at learning and retaining does not mean they are stupid.”

Emotions filled the room as the production came to a close. Prior to the event, the panelists were asked to answer three questions as part of the discussion:

What are the challenges that you and your organization face?

What have you done to adjust those challenges?

How do you see the future if we do stand as one?

“It would be impossible to talk about the challenges we face in four minutes,” Milton said. She further discussed how “We have to challenge our allies all the time,” meaning members of the Black Lives Matter movement must go through greater lengths to rally their allies who do not identify as Black, as it does not affect them. She mentioned how it was difficult to obtain a sense of unity with their allies for this reason. “We are skeptical about other people’s support of our movement as a whole (we don’t typically see the same passion as shown with other movements), but continue to challenge others to address the barriers and to step outside of their comfort zones.”

As Aldana spoke, he described that the Hispanics almost seemed invisible. “With the Alabama Coalition of Immigrant Justice, we would like to work with our allies, so that we can identify ourselves as allies…as an Immigrant, and as a Mexican citizen of Birmingham, we want to protect and defend our identity just as you do.”

Zein-Sabatto proclaimed, “it comes down to systematic hate…Islamophobia is actually a billion-dollar industry…there are people who are assimilating xenophobia.” She explained how she told her family overseas how much she enjoyed America, and how that it is no longer the “rainbows and roses” that she once thought. “We must reclaim our narrative,” she said, reflecting on how one member of the Muslim community is asked by society to represent the 1.6 billion Muslims around the world, losing their individuality. “You will find us with our headscarves and beards in the grocery store, on the streets, as your neighbors, doctors, colleagues, students, and teachers.” Moving forward, she explained that she has hope. “History repeats itself, and it is just repeating itself with another group.”

“If we look over the past hundred years, we see oppression and segregation against people with disabilities,” Kessler began, “while we have seen gains since the passing of the Americans with Disabilities Act (ADA), we still have a long way to go…we still hear such language as ‘cripple’, ‘special’, ‘wheelchair bound’, and ‘handicapped’.” He gave us insight on the challenges the community faces in the workplace: “Unemployment of anyone with disabilities is the highest of any marginalized group in the nation.” Kessler then brought to light the issue of segregation in the education system against those with disabilities, and how there are bills in motion trying to limit their education rights. He also spoke of how the turmoil of the disabled community does not end after their schooling in grade school, he told of the institutional bias in the long-term care services. “Have you ever tried to use Uber?” he asked, as he then put perspective into what is like to be disabled and unable to receive the same services as those who are not, “try being disabled and having an Uber driver have to turn you away because they are ill-equipped.”

Rubio began her answer with a powerful statement: “Discrimination is legalized toward immigrants.” She spoke of the laws against immigrants at the state and federal levels. “Immigration laws are currently weighted to favor immigrants from northern Europe, therefore tacitly enforcing an ideology of white supremacy in the US.” Speaking more on the bias against immigrants, she told us how there are places in Alabama where immigrants cannot get water services. The Hispanic Interest Coalition of Alabama helped to register 1,000 voters this past year, and for that reason among others, Rubio says, “The future is hopeful. There is something going on and we have to do something about it…we can’t stand for where we are now.”

Jacobs, whose organization works specifically with the LGBTQ+ youth at the Magic City Acceptance Center, enlightened us on how the LGBTQ+ youth faces challenges such as being unable to find friendly and competent educators and healthcare providers, and lacking family support. She also educated us on the statistics surrounding the community: “Three in four trans students are not allowed to use the bathroom in Alabama; four in five are not identified properly…The average life expectancy for a trans woman of color is 35 years…Trans students are targeted by peers, family, and teachers.” She implored that we must be the ones who say something if we see something, and that “Standing as one would be a commitment to staying in struggle with each other.”

“Whenever you do anything in your life, your gender is a factor.” Hicks said, as she explained the issues that women face in today’s society. She and her organization, Greater Birmingham National Organization for Women, have been working to achieve social justice for women and other minority groups as well in Birmingham. She spoke on how people think that women in the US have it good compared to other countries, and that they should all just “shut up.” Reflecting back on the marches that happened earlier this year, and earlier in the century, “They have no idea how long we have been fighting,” she said. “You should have the right to raise a child, and feel safe that a government official is not going to gun them down.”

Left began saying , “Speaking on a panel like this to a group of people like this was not something I thought I would be doing in Birmingham.” To relate to the different ethnicities, identities and religions in the room, he said, “The same people who hate Blacks, Mexicans, and Muslims, often hate Jews.” He spoke of how a family recently withdrew their child from his religious school at the Temple Beth-El, in fear of being attacked. “People don’t feel safe anymore.” He gave his history on how he was once evacuated from Iran 38 years ago, saying he felt a connection to refugees. “Many communities feel under attack; anyone who isn’t a straight, white, heterosexual, Christian male, and even they feel threatened by losing their dominance.” He ended on a note to rally the communities in the room: “We are much stronger as one community instead of several separate communities.”

After the panelists gave their written answers, the audience was given the opportunity to ask them their own questions.

What are the next steps for someone who wants to stand with you?
- Think before you post. There is a lot of fake information out there.
- Build a personal relationship with someone in another marginalized community. Your efforts will go farther when you have a connection.
- If you see something, say something.
- Contact your elected officials.
- Plan for accessibility at each event (contact Disability Rights and Resources to figure out how to accommodate).
- Support immigrant businesses.
- Fund the resistance.
- Educate yourself on human rights. Find out where to go when your rights are violated.

Here are some ways to get involved with the organizations represented at this event:

If you identify as Black, connect with the Black Lives Matter Chapter of Birmingham on Facebook, or email birminghamblm@gmail.com. If you would like to get involved with Black Lives Matter, but do not identify as Black, SURJE (Showing Up for Racial Justice) meets every month at Beloved Community Church, and you can also connect with them on Facebook.
The Birmingham Islamic Society is having an open house on February 26^th from 2 – 5 at the Hoover Islamic Center. All religions are welcome. You can also email them by going to the “Contact us” page on their website: bisweb.org
You can contact the ACIJ by going to their website: acij.net, or connect with them on Facebook.
You can contact the Disabilities Rights and Resources by going to their website: drradvocates.org
The Magic City Acceptance Center holds Drop-In Hours every Tuesday and Thursday from 3:30pm to 7pm. You can also visit their website: magiccityacceptancecenter.org
You can connect with the National Organization for Women on their website: org/chapter/greater-birmingham-now/ or on their Facebook.
The Temple Beth-El’s website is: templebeth-el.net/
To join the Stand As One text alert for when any Human Rights Issue is threatened at your local or national level, text “STANDASONE” to 313131

A Right to Fair and Objective Press

a picture of an old associated press news machine — Associated Press. Source: rochelle hartman, Creative Commons.

Freedom of the Press has always been a hallmark of our American democracy. In fact, our Founders thought it to be so important they made it the first amendment to our Constitution, guaranteeing all citizens the right to free speech. Our Founders recognized the right to free speech is required for a healthy and free society. No society can claim to be free without the right of its citizens to speak their minds without fear of impunity. The public also has a right to the facts concerning transparency in their government and other public institutions, like the media. However, not everyone enjoys this liberty. The relationship between the press and the society it serves varies from one society to another. The purpose of this blog is to explore the impact media has on a society and its relationship to the public as an increasingly private institution in the United States.

When our Founders were framing the Constitution of the United States of America, and preparing for independence, the British authorities attempted to quell the uprising by regulating the media. This allowed only information that the British authority approved to circulate among the public. For example, in the early 1700s an English loyalist governor in New York, William Cosby sued John Peter Zenger for sedition when Zenger published editorials about Cosby’s oppressive and tyrannical style of governance in the New York Weekly Journal. These editorials made the public aware of Cosby’s attempt to rig elections, use public funds for his own private interests and the appropriation of Indian lands. Cosby had Zenger arrested and tried to close the Journal for business. Andrew Hamilton, a popular lawyer, took the case and defended Zenger by arguing that Zenger could only be libel if what he printed was falsely seditious. Zenger acquittal and Hamilton’s argument still stands today: a publisher is libel only when falsehoods are committed. This case set the precedent for freedom of speech and the press, later adopted by our Founders as the First Amendment of the Constitution (Kammen, 1975).

In this modern era, we face new challenges concerning mass media and freedom of the press in the United States. Increasingly, we have gotten away from the objective journalism of the 1950s and 1960s where both sides of an issue were represented with facts and allowed the informed citizen to come to their own conclusion. Today, news organizations have become more varied and focused on one perspective or another, be it liberal, conservative or some other view beyond the mainstream. We have witnessed the shift from objective journalism to indoctrination in most of our mass media over the past few decades. This is mainly due to competition over network viewership and ratings. It seems as though we have been lulled into a trap, like a child in a candy store that immediately fills their pockets with their favorite candy and ignores the rest. As free citizens, we have a responsibility to seek out the facts and think for ourselves. We have a responsibility to explore perspectives different than our own and attempt to see the world from another’s vantage point. The alternative is state news with certain views and opinions silenced, if not conforming to an authoritarian agenda. With freedom comes responsibility; a responsibility left to us by those who have sacrificed and died for every freedom we enjoy today. We cannot allow their sacrifice to be forgotten, nor the lessons of the past unlearned. For surely if we fail in our duties as free citizens, our children and grandchildren will be the ones to pay the price for that negligence and the struggles of our forefathers will define their lives and new heroes and sacrifices will have to be made in order to regain these freedoms.

Freedom of the Press has historically been a public service, providing real contributions to our society. When television started dominating American culture in the 1950’s and 1960s, Walter Cronkite, a journalist with CBS, known as the “most trusted man in America”. News organizations were unequivocally trusted by the American public. Increasingly, private news organizations have come to the forefront since the implementation of cable television. C-SPAN, arrived first in the late 1970s, followed by CNN in the early 1980s, followed by Fox News Channel and MSNBC during the mid-1990s. These media heavyweights enjoy mass popularity and most Americans receive their TV news from one of these sources. The issue that has recently arisen with these news organizations is the conflict of interest between providing accurate, objective journalism for the public and creating their presentation flashy and provocative in order to attract viewers. Additionally, they have tailored their news to attract a specific audience by making it less objective and more like doctrine. For example, many conservatives are likely to watch Fox News while many liberals are likely to watch MSNBC. The reason for this is these news outlets have designed their programming to attract viewers based on their political philosophy. This presents a corruptibility within our news media because it is impossible for objective journalism, a public service, and propaganda designed for a specific audience, to raise private corporate profits, to coexist. These are mutually exclusive concepts because any “slant” on the facts automatically removes objectivity from the equation. Journalism causes one to think and concluded based on facts. Propaganda disengages the brain because it offers a solitary perspective and plays on an individual’s beliefs, generally to perpetuate a specific worldview.

Sweden ranks among the top of the world for its version of Freedom of the Press, while the United States is currently ranked 28^thout of 197. It might come as a surprise to many Americans that Sweden, in 1766, was the first country in the world to guarantee freedom of speech and the press. At the same time, Sweden ended all censorship within the country. In addition, all Swedish government documents are accessible to the public, unlike in the United States where some government information is classified and illegal for the public to access. A key factor in this ranking are constraints placed on our press freedom due to national security.

Mass media can play other roles in society aside from just serving as a watchdog for public institutions. In her book, Kill the Messenger: The Media’s Role in the Fate of the World, Maria Armoudian explains the power of the media to influence for bad as well as good. She points to Senegal as an example of the power of community to ensure the media reported the true nature of the happenings in the villages. In Senegal, female genital cutting or mutilation (FGC/FGM) had been a long-standing rite of passage for most of the young teenage girls over the past five thousand years. This is not akin to male circumcision in our own culture, though there are a few parallels. For the Senegalese females, this procedure removes the clitoris and labia, often without modern medical aids such as anesthesia. In many cases, the girls are held down while the procedure is done with unsterilized crude tools, told the process will make them a “real woman”, and taught that the suffering is a “moral duty”. This practice originated as a village celebration for girls entering marriage and motherhood. Many of the young girls that have experienced FGC have health problems later in their life, mainly with infections, hemorrhaging, ulceration, cysts, scarring or problems arising during childbirth. In 1997, a movement began in rural villages to discontinue this harmful practice. By 2008, thousands of communities had joined the movement away from FGC tradition. This attributed to education facilitated by Tostan, a nonprofit organization originally founded to teach children to read, and mass media that introduced new ideas to many villagers and depicted the Senegalese women as brave and intelligent in their struggle for health and human rights (Armoudian, 2011). Mass media can be a useful tool in combatting cultural stagnation, by bringing issues to light. The combined efforts of Tostan and the mass media garnered national attention and sparked dialogue, which brought about cultural change, through education, for the women of Senegal.

In conclusion, Freedom of the Press is undoubtedly important for any society to claim freedom and democracy as its core ideals. The public institution of mass media is a powerful force in our modern social world for change, evident in the example of FGC in Senegal. However, this powerful force is not automatic nor invincible, and any freedom gained by a society may be lost, if not given the proper attention and respect. As a society, we cannot allow the dismantling of our public institutions by private interests, seeking a profit with no concern for public welfare and security. This is how freedoms are lost. Democracies possess an engaged public sector that relishes diversity of thinking, including political ideology. We, as free citizens, must learn to actively explore views different from our own, and not become dogmatic and intolerant through specialized media. This is how societies progress and prosper. This is how we learn and grow as human beings. If we fail in this endeavor, it might not be long before one perspective is all one knows and has access to and it could be the end of the free society we all treasure for ourselves and the generations to come.

References:

Kammen, Michael. Colonial New York: A History, New York: Oxford University Press, 1975

Armoudian, Maria. Kill the Messenger: The Media’s Role in the Fate of the World, Prometheus Books, 2011.

Right to and Role of an Education

a picture of a one way sign with the word EDUCATION written on it — Education: a street sign. Source: OTA Photos, Creative Commons

‘Ms. Crenshaw, make sure Jasmine keeps writing’. My mom was told this by my 4th grade teacher, Mrs. Williams, at my school’s open house event after she had read my book report on “The Watsons Go to Birmingham-1963”. Mrs. Williams also had our class to write journal entries regularly throughout the entire school year. She gave us topics to write about, from everyday events to what our favorite things were as nine-year-olds. One entry of mine was about the weekend where I was baptized at my church. In the entry, I wrote about my shopping adventures to find a white baptism dress and how excited I was to experience this new part of my faith. Thanks to Mrs. Williams, I was affirmed in my writing abilities. Between elementary and high school, I had other teachers–mostly Black women–who encouraged, criticized, and strengthened my writing skills. As a teenager feeling inspired by books, music, and television, I wrote in my journals regularly. I also wrote poems, mini-novels, and essays, most of which will never see the light of day. I wrote these pieces because of the confidence Mrs. Williams had in my writing. And I’m forever grateful for her. Those skills have served me well through my collegiate and post-collegiate careers.

Education and mentorship is important for all girls and women to experience, especially for girls and women of color. For most of my life, Black women were in the front of my classrooms, teaching everything from English to Chemistry, while making sure that me and my peers were empowered to become our best selves. When students are presented with that type of environment, the sky’s the limit. There have been plenty of examples shared across social media platforms, where teachers have affirmed their students’ individuality and their desire to learn. In a video from Nadine S. Ebri’s classroom in La Core Christian Academy in Florida, two of her students are calculating a long division problem on the whiteboard, as her classmates, and her teacher sing a song to help her answer the question correctly. In another video, Jasmyn Wright, a third-grade reading teacher in Philadelphia, goes through an empowerment exercise with her students before they start the day. I do understand when students–especially those of color and those from other marginalized communities–do not have access to this environment at times.

Some students may not feel open to being in affirming learning environments due to previous disciplinary actions or because their previous teachers had a lack of compassion for them. In multiple Southern states, it was found that Black students are expelled or suspended five times than the rest of their student population (Smith and Harper, 2015). Girls of color, especially Black girls, experience difficulties with this, especially when they are disciplined at higher rates than other racial/ethnic groups in the classroom nationally (National Women’s Law Center, 2016). When girls of color are being disciplined more and unjustly in classrooms, they might feel a sense of detachment and hurt, which might interfere with them wanting to continue working toward their educational aspirations (The White House, 2016; African-American Policy Forum, 2015).

a picture of girls playing clarinets while in a computer lab — Education. Source: Erin Lodes, Creative Commons.

Girls and young women of color, among other marginalized communities, such as those who identify as LGBTQIA+ and those with disabilities, also experience lack of access and availability to the resources they need to thrive in the classroom. In the case of our city of Birmingham, educational inequity between Whites and non-Whites, primarily African-American students, has existed since the early 1900s (Jefferson County Place Matters Team, 2013). Similar to other parts in the South, Birmingham underwent radical changes once ‘white flight’ occurred during the late 1950s, causing White citizens to create new towns and school systems in Vestavia Hills and Mountain Brook (Colby, 2012). This level of educational inequity has continued even into 2017. A large income and poverty disparity remains between the Birmingham City School and the Mountain Brook City School districts, significant enough for it to rank highly on NPR’s list of the top 50 most segregated school borders in the country (Turner, 2016). When it comes to gender and sexual orientation, students in Alabama may feel that some of their schools are not equipped to handle the types of bullying and discriminatory behaviors they experience daily. This may be due to lack of safe spaces, lack of Gay-Straight Alliances (GSAs), and lack of teacher/administrative training (The Community Foundation of Greater Birmingham, 2016). When students’ identities intersect, as being both Black and impoverished or Hispanic and gay (for example), they might feel more uneasiness about whether or not they belong in the classroom.

When students are not provided the resources they need or the affirming learning environment they deserve, this becomes an infringement on their right to have an proper education. Financial disparity, poverty, inexperienced teachers and staff, and unequal disciplinary tactics all contribute to this. Given our new administration and the new Education secretary, Betsy DeVos, we all have a responsibility to make sure our students have the best chance to a great education, however that may look like, and to become whatever they please. Our commitment the responsibility may vary. It may be through representation in media, mentoring programs, after school programs, or just students knowing that they are loved and they are seen. Every student should have a chance to meet their own Mrs. Williams and unlock their potential for greatness.

Jasmine E. Crenshaw earned both her Bachelors of Science in Psychology and her Masters of Public Health in Health Care Organization and Policy from at the University of Alabama at Birmingham in 2014 and 2016, respectively. She works as a public health professional, a writer, and the media curator of the online Southern feminist digital hub, Curated in Color. You can find Curated in Color at facebook.com/curatedincolor.

References

Colby, T. (2012). Some of my best friends are Black: The strange story of school integration in America. [Book]

Community Foundation of Greater Birmingham, The. (2016, August). Living LGBTQ+ in Central Alabama: Priorities for action. Retrieved from http://www.cfbham.org/wp-content/uploads/2016/08/Living-LGBTQ-in-Central-Alabama.pdf

Jefferson County Place Matters Team. (2013). Place matters for health in Jefferson County, Alabama: The status of health equity on the 50th anniversary of the civil rights movement in Birmingham. A special report. Retrieved from http://media.al.com/spotnews/other/Place%20Matters%20for%20Health%20in%20Jefferson%20County%20Alabama.pdf

National Women’s Law Center, The. (2016). Let Her Learn: A Toolkit to Stop School Push Out for Girls of Color. Retrieved from http://nwlc.org/wp-content/uploads/2016/11/final_nwlc_NOVO2016Toolkit.pdf

Smith, E.J. and Harper, S.R. (2015). Disproportionate impact of K-12 school suspension and explusion on Black students in southern states. Philadelphia: University of Pennslyvania, Center for the Study of Race and Equity in Education. Retrieved from https://www.gse.upenn.edu/equity/sites/gse.upenn.edu.equity/files/publications/Smith_Harper_Report.pdf

Turner, C. (2016, August 23). The 50 most segregating school borders in America. NPREd. Retrieved from http://www.npr.org/sections/ed/2016/08/23/490513305/the-50-most-segregating-school-borders-in-america

White House, The. (2016, December). Advancing Equity for Women and Girls of Color: 2016 Updated Report. https://www.whitehouse.gov/sites/whitehouse.gov/files/images/2016%20CWG%20WGOC%20REPORT%20.pdf

Tag: culture