Tag: culture

The Claims of Our Common Cause

a portrait of Frederick Douglass
Frederick Douglass. Source: Library of Congress, Public Domain. http://www.loc.gov/pictures/item/2004671911/.

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 13th 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 13th 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 16th, 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.”

a picture of two people touching hands in unity
Unity. Source: Phillip Taylor, Creative Commons.

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 26th 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.

a picture of a stack of newspapers
Newspapers. Source: Dave Crosby, Creative Commons.

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 28th out 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

 

 

Comparative Politics and Human Rights

picture of the US Capital building
The Capital. Source: colincalvert, Creative Commons.

At the time of this writing, 2 February 2017, the United States of America is a liberal democracy. Equal representation in government due to frequent, fair and free elections, and governmental accountability are arguably some of the guiding maxims shaping and molding the relationship between American citizens and their government.  Democracy, as publicly educated schoolchildren are taught, is a representative government operating under the highest ideals of freedom and security.  In addition to liberal democracies, what other forms of government exist?  How do they operate?  How do states of different regimes interact?  And, most importantly, how are universal human rights promoted or impeded by different governmental regimes?

The function and structure of government has been fiercely debated for thousands of years and, indeed, there are many differing opinions on the “perfect” form of governmental regime. Regimes should, according to most theorists, provide a combination of freedom, security, and equality for its citizens (McCormick, 2007). Governments are systems by which a state rations and applies power, whereas regime describes the overall type of government that is in place. The term state–an interchangeable term for nation or country, generally utilized by political scientists and internationalists–will be used throughout this blog in the same manner.

On the international level, states must possess authority and sovereignty. Authority is the ability to exert power and control over its citizens while sovereignty is the ability to act free of outside influence from other states. Due to the nature of international order, including the existence of the UN, many scholars believe the era absolute authority and sovereignty of states has come to a close.  Political theorists now refer to states as having relative authority and sovereignty, as the UN and other global institutions now have more and more influence on the conduct of states around the world (McCormick, 2007).  What is becoming increasingly clear is that the impact of different governmental regimes is no longer confined to just the administration and its citizens. Globalization, the description of increasing interdependence and influence of international state and non-state actors on one another, has supported the premise that regimes can and do affect other regimes both regionally and globally (O’Neil, 2007).

A regime operationalized is the way in which a state attempts to promote freedom, and/or equality, and/or security domestically for its citizens and internationally through relations with other states (O’Neil, 2007). Regimes types are labeled based on which of the primary government functions–freedom, equality, security–the regime promotes the most.  A regime promoting freedom, for example, is more likely to be a liberal democracy rather than a regime promoting equality at the expense of freedom (i.e. communism; O’Neil & Rogowski, 2006).  Regime types vary according to their respective levels of freedom, equality, and security; the respective levels of these three factors trickle down to influence the lives of the citizens in any given state.  Interdisciplinary research in psychology, anthropology, political science, and international relations shows a society’s cultural values may be an extension of its governmental structure; therefore, regime and “national personality” (a form of assessing culture) are linked in this way.  What has not been definitively proven, however, is the directionality of this relationship: does culture affect regime or does regime affect culture?  Government regimes all lie on a continuum: we may think of totalitarianism to be the most oppressive, and liberal democracy to be the most faily representative and accountable.  Other forms of government, such as authoritarianism, communism, socialism, and tribalism, all lie on this continuum as well.  For the purposes of this blog, the concept of human rights in society will be compared to three regime types: totalitarian regimes, authoritarian regimes, and liberal democracies. By investigating the promotion or degradation of human rights in each of these three regimes, scholars and laypeople alike can better understand the relationship between human rights and government. While most of the blog posts on the Institute for Human Rights features a ‘bottom-up’ modality of human rights advocacy, this paper will examine the opposite approach: ‘top-down’.

a picture of shackles
Shakles. Source: Heather Katsoulis, Creative Commons.

Totalitarian Regimes

What form of regime would arise if an ideological extremist exerted absolute control over a state?  This is totalitarianism (O’Neil, 2007).  Pure totalitarian regimes have been rare throughout human history, with some recent examples including Hitler and his Nazi ideology, Stalin and his Communist ideology, and Kim Jong Il and his cult of personality.  Totalitarian states have a small group of leaders, led by one individual with an absolute mandate, dictating every way of life for its citizens. Totalitarian regimes rule with fear, violence, mechanisms of repression, and oftentimes isolate the state and its citizens from the influence of outside communication and interference (O’Neil, 2007).  These regimes are guided, as previously stated, by an ideology that governs all ways of life for the state’s citizens; this ideology is part of the triad of totalitarianism, also including the state party having hegemonic control over the military-police force and industry / production in the state (O’Neil, 2007).  Ideology, the marriage of party and law enforcement, and the dictation of culture all comprise the triad, which aids in the efficacy of the totalitarian regime to exert control. This triad is the main arm by which totalitarian regimes repress its subjects. The goal of totalitarian regimes is the spread of its ideology throughout the world, dominion over one state is typically not sufficient.  Totalitarianism is seen as the ‘lowest on the scale’ in terms of personal freedom. Totalitarian regimes, such as North Korea, overemphasize security and grossly divert the national budget towards the military and defense.

A hallmark of the totalitarian regime is its quest for pure ideological control from the top down. To again refer to the North Korean case, upon the death of Kim Jong-il, the North Korean people were required to enter a period of intense mourning until his successor could ascend to the throne. During the time of mourning, North Korea was considered a ‘necropolis’, a term used when the leader of a nation-state is actually a deceased individual.  Kim Jong-un assumed the supreme leader position and North Korea resumed its totalitarian tendencies.  The totalitarian government dictates the culture of the state often using manufactured fear, secret police, and a controlled public media/propaganda machine.

Authoritarian Regimes

Authoritarian regimes are often secretive and therefore difficult to study.  In contrast to totalitarian regimes, where the leader or party in control touts the political clout of leadership, authoritarian leaders understand the power of secrecy in maintaining control.  Authoritarian governments can take many forms- on paper, that is.  Maintaining a visage of functioning democratic ideals (this concept will be visited later) is important to many authoritarian leaders, as the international community tends to forgo prosecuting and punishing democratic states.  Authoritarian regimes are operationally defined by a small loci of power (either by one leader, a military junta, or party leaders) controlling many aspects of live for the citizens of the state.  Like totalitarianism, authoritarianism is utterly non-democratic in practice (regardless if they hold ‘elections’; O’Neil, 2007).  Indeed, part of the insidiousness of dictators controlling an authoritarian regime is their use of fake elections to make the appearances of a democratic transfer or retention of power for leadership. Authoritarian regimes share many similarities with totalitarian regimes; however, authoritarianism typically does not include an ideology or philosophy, or the need for leaders to spread ideology throughout the world (O’Neil & Rogowski, 2006). Violence, repression, lack of free speech, and the need for an ‘enemy’–whether foreign or abroad–is characteristic of authoritarian regimes.

The mechanisms by which an authoritarian leader retains control may be divided into discrete categories: by force, by culture, and by capital.  Authoritarian dictators can and will use their police force and military capabilities at will to depose dissidents and quash rebellion (O’Neill, 2007).  In the case of violent repression, the international community may elect to step in, and this threat is not lost on the savvy dictator. Therefore, other means of repression have been commonplace in authoritarian regimes.  The subtle use of cultural and societal mores as an extension of the government has been well documented, and the term ‘authoritarian’ has entered the common lexicon to refer to any personality or culture embodying the pursuit of power and control at the expense of others (McCormick, 2007; O’Neil, 2007; O’Neil & Rogowski, 2007).  Again, the security of a state and its leaders is championed by the elimination of citizens’ freedom. Human rights, similarly to authoritarianism, is typically in dire straits under the influence of an authoritarian leader.

Liberal Democratic Regimes

Finally, the last regime type explored in this blog is the liberal democracy–whereby a state’s representatives are elected through free, fair, and frequent elections by eligible citizens (O’Neil, 2007).  Liberal democracies take several forms: the presidential system (found in the United States), the parliamentary system (in the UK), and a semi-presidential system (France; McCormick, 2007).  Unlike the previous two types of regimes, democracies attempt to provide citizens with freedom, equality, and security alike (O’Neil, 2007).  An important caveat here: in democracy, freedom is typically more championed than equality; the reverse would be true in a communist or socialist regime. Liberal democracies typically enact policies allowing for citizens to allow more personal choice in their lives (freedom) rather than policies that ‘level the playing field’ (equality).  All liberal democracies feature policies promoting both freedom and equality to a certain extent (O’Neil, 2007).  Liberal democracies have recently been touted as the ‘ideal’ government due to its representative nature; however, problems exist in democracies just like in any form for government.  As political parties have risen in ascendancy, as a form of power consolidation within democracies, beleaguered by petty power grabs and comparatively low-level corruption, many voters in liberal democracies have expressed discontent with their representing parties (How strong are the institutions of liberal societies, 2016).  The Economist recently published a critique of modern liberal democracy, importing its readers the dangers of populism, political party influence, and degradation of the fair and public media as assaults on the fundamental institutions of democracy.

Liberal democracy is built upon ideal of citizens wielding power over the state, as opposed to the unbridled conglomeration of power in totalitarian regimes.  Ideals such as protection of the public sphere (whereby knowledge and information is shared freely and publicly among all persons), a reciprocally deterministic relationship between citizens and government (i.e., representatives being held accountable to their constituents), and the enshrinement of human rights all clearly and concisely comprise the blueprint of democracy.  Liberal democracies represent not only a regime type, but also the synthesis between political institutions and moral thinking itself.  Universal ethical imperatives, such as those outlined in the UN and its many treaties, policies and protocols, are the foundation for human rights.  Liberal democracies have embraced human rights as staple of their political culture.  The word ‘citizen’ is used with intention here because democracies have citizens. Repressive governments are said to have subjects.

Comparative Politics and Human Rights

This blog post is the first of several elucidating the connections between comparative politics and the protection of human rights.  The comparative analysis of regimes often attempts to provide easy-to-understand, distinct, and discrete forms of government, such as totalitarianism, authoritarianism, and democracy.  In reality, governments and regimes exist in a world of gray, a space between these clear definitions.  Democracies use torture.  Totalitarian regimes care for the elderly.  Authoritarian leaders sometime start their reign genuinely advocating for the rights of repressed persons.  A lesson to be learned from this analysis is not to classify regimes and governments as ‘good’ or ‘bad’, for exercising more judgement in that regard could alienate populations and incite leaders to violence. Given this suspension of judgement, the study of human rights’ relationship to regime will help scholars and laypersons alike understand what, if any, threats to their rights exist in the world around them.

Concluding this paper is a word of caution to global citizens, but especially those living under the regime of liberal democracy. A term mentioned above, the public sphere, refers to the ability for any and all members in a state to come together and freely share information (especially knowledge from science, art, and religion) for the goal of political change and debate. An analogy would be the Forum used in Ancient Greece. The public sphere today includes popular social media and the press (whether print or online). The role of the free press in particular has been greatly threatened and trivialized in many states around the world, including liberal democracies such as the United States. It is through the press and other non-governmental actors the tangible effects of the regime are made public. To threaten and attack institutions such as free press is to directly threaten the mechanism by which democracy is held accountable. Without a platform for public discourse, the public sphere is limited in its access of information: imagine a library with no books or internet. To publicly call and shame a government for human rights violations is one of the most important mechanisms by which governments are held accountable. In a post-facts world, the truth about your government does matter.

 

References

How strong are the institutions of liberal societies? (2016). The Economist (Online), Retrieved from http://fetch.mhsl.uab.edu/login?url=http://search.proquest.com/docview/1837417012?accountid=8240

McCormick, J. (2007).  Comparative Politics in Transition (5th. Ed.)  Belmont, CA: Thomson Wadsworth.

O’Neil, P. H. (2007).  Essentials of Comparative Politics (2nd Ed.).  W. W. Norton & Company: New York, NY.

O’Neil, P. H. & Rogowski, R. (2006).  Essential Readings in Comparative Politics (2nd Ed.).  W. W. Norton & Company: New York, NY.

Women’s March: An Evolution in Global Solidarity

picture of Washington, DC Women's March 2017
DC Women’s March. Source: Liz Lemon, Creative Commons.

On January 21, 2017, over five million people marched–on all seven continents–in solidarity for women’s issues. In Washington D.C, one million marchers made their voices heard, nearly three times the size of the crowd at the inauguration, according to crowd scientists. The Birmingham, Alabama march numbered nearly five thousand, to the surprise of organizers who expected closer to several hundred. The official Women’s March website states the platform and approach is committed to equality, diversity, and inclusion. While initially, the Trump administration may have been the fuel for this rise, the movement presently signifies an international protest against the growing threat of a dishonest narrative about women’s rights and unjust treatment of them.

The sheer numbers of attendees at the march inspired and infused hope into the hearts of many deeply opposed to the injustices within the context of women’s rights. Critics of the march seem to misinterpret the intentions of marchers by claiming that the cause was American-centric, thus ignoring the subjugation of women globally. There is some validity to this, in that, the focus of many marchers remained centered in American political issues, and often excluded some key actors from the discussion like transgender people. However, many critics used these potentially valid grounds to deny the existence of oppression in America. Blogger Stephanie Dolce, after listing a series of wrongs against women in other countries, writes, “So when women get together in America and whine they don’t have equal rights and march in their clean clothes, after eating a hearty breakfast, it’s like a vacation away that they have paid for to get there.” This critical narrative reveals the false impression that many Americans have about women’s rights, the nature of protests, and the human right to participate in protest.

picture of girl holding signs at Birmingham Alabama Women's march 2017
Women’s March in Birmingham, AL January 2017. Source: Ajanet Rountree.

Dolce mentioned the issues of rape, limited education access, gender violence, and denial of bodily autonomy through legislation, infanticide, and female genital mutilation (FGM). She then suggests that American women do not experience these acts of violence and oppression. To believe that these issues are absent in America is to remain blinded by privilege. Dolce’s argument, supported and shared many times across social media, is rooted in privilege—a privilege that often undermines the nature of exploitation and oppression of another because distance rather than proximity and a lack of knowledge discredit the acknowledgement of an experience.

Marchers in cities around the world reflected the microcosm of the global civic society. It is highly unlikely that Dolce, who is vocally critical of the march, attended a protest based on her blog writing. Conversely, I have been an advocate for human rights for years and decided to experience the Birmingham march firsthand. I found myself deeply moved by the variety of issues and identities represented; therefore, I can bear witness to a crowd of people marching for a diverse set of causes, each inherently political but not as a political reaction. Protest signs held high regarding immigration, environmental issues, racism, disability rights, and more, dotted the landscape of Kelly Ingram Park. The diversity of the city was visible in the composition of marchers and their causes. The harsh, judgmental “anti-Trump” rhetoric is an insult to social justice, as this march and subsequent protests, are not about him or any one person.

The highly divisive stage in American politics provides a vehicle of change through shock and outrage; fortunately, the movement is not limited to the American arena. This activism is not a backlash to the election or simply a march about women’s issues. This is not, as some may see it, a petty protest against the shift in ideology represented in our new president. This is the beginning of a global movement to protect rights presently impacted by global structural violence targeted towards women specifically, and humanity generally.

picture of Women's March in London 2017
Women’s March London. Source: Garry Knight, Creative Commons

The Women’s March website has listed steps to transform the vigorous energy seen on January 21 into a long-term international movement. Given the millions of marchers who came out, it is hard to imagine that the momentum and awareness for women’s rights will simply fade away. The evolution of the movement is already underway. They currently have two “global action steps” listed and a third still developing. First, communicate concerns for women’s rights by contacting representatives, using postcards or letters with a picture of the march. Second, organize local “next up huddles” which are intended to foster support and community. The goal is that each area brainstorm a “set of actions and strategies our group will pursue in the coming weeks and months”, mobilizing the community through grassroots activism and people power.  The grassroots approach, fueled by people power, is essential because it empowers leadership and change from the bottom-up rather than top-down. People power initiates the quicker and more effective change across nations.

With an enormous base of supporters and power of grassroots change, it is clear that the spirit behind the Women’s March is thriving and quickly evolving into a transnational platform.

 

The Arc of History Bends towards Justice

Inside of Sixteenth Baptist Church
Inside of Sixteen Street Baptist Church. Source: Nicholas R. Sherwood.

On Sunday, January 15, 2017–the birthday of Dr. Martin Luther King, Jr–Ajanet Rountree and I filed into the 16th Street Baptist Church in Birmingham, AL, a day before the nation officially recognized Dr. Martin Luther King Jr. Day. The historic location held a special church service commemorating King and his contemporaries, reinforcing the role Birmingham played in the Civil Rights Movement, and honoring the career service of former Attorney General Loretta Lynch.

Arriving a full hour before the service was slated to begin I was met with hundreds of congregants on the church’s steps. There was an air of energized reverence, among the mostly black audience, gathering to hear one of their own speak of her successes. I overheard bellowing laughs, old friends recognizing and greeting each other in the open air of Birmingham, parents importing their children “BE QUIET DURING THE SERVICE”, and the slow but steady knocking of feet slowly climbing the front steps of the church. An unapologetic rainbow of cloth, sequins, and even feathers peacocked in front of me. Here, I recognized, is an old and dignified community in their church best. With red dresses, gold sashes, purple bowties, green bowler hats, pink lapels, Birmingham decided to greet Loretta Lynch et al. with the glorious visage only a Southern, black church can offer. A greeter handed me a church pamphlet as I entered. He seemed annoyed with security constraints but overall pleased with the turn out. Up a tight winding stairwell we climbed, halfway up I had a fleeting thought, “Is this the stairwell where the bomb was detonated?” With our seats aggressively claimed, we settled in for a two-hour event.

Loretta Lynch was born on May 21, 1959 when much of the Southern United States lacked equal rights and protections for persons of color. At that time, black female lawyers were simply nonexistent. In her first appointment, she served under President Clinton as US Attorney for the Eastern District of New York, which led to her first leadership role under President Obama, as US Attorney for the Eastern District for New York. In between her presidential appointments, she was special counsel for the prosecutor for the UN International Criminal Tribunal. Her work as a prosecutor with specialties in witness tampering and public official corruption, garnered her successful influence on the national and international level. Working on the case of Rwandan genocide, with her assistance, this was the first case the UNICT successfully tried and delivered a verdict to individuals culpable in genocide.

As Attorney General, Lynch continued her impressive established human rights record. Before her appointment to Attorney General, one of Lynch’s most famous cases involved the prosecution of NYC police officers on behalf of Haitian immigrant Abner Louima. Louima was violently sodomized by the officers while in custody, and her involvement in this case began a focus of hers on the unfair imprisonment and maltreatment of men of color on behalf of police officers. Another case involved an undercover sting operation neutralizing a terrorist act by a Bangladeshi radical jihadist. The planned act would have detonated a 1000-pound bomb outside of the Federal Reserve Bank in New York City. She combated racism during her career while defending American freedom and security. During King’s time, these two ideals would have seem incompatible.

The service was–in the spirit of many evangelical black churches–participatory.  “Amen!”, “praise the Lord”, “that’s right!”, and sometimes the affirmative “mhmm” punctured the speaker at hand. The church choir belted. The congregation did our best to keep up. Everyone completely focused on what was happening ‘onstage’. Actors from UAB’s theatre department performed a piece on the struggle for civil rights– weaving testimony, narrative, song, and history–during the service. Ministers preached and politicians charmed as we patiently waited for Loretta to take the stage… our leading lady I’m sure, waited patiently too.

I hope she enjoyed the pomp and circumstance in honor of her, in honor of a black woman leading the Justice Department, and in honor of the resilient and honorable fight for equality for which Birmingham has long contributed. The red carpet was a visceral color in this holy sanctuary; red is the color passion, power, blood, and love. If the room and all its inhabitants on that warm January afternoon had an aura, it was surely red.

Her father was a Baptist minister and, it was apparent to me at least, she has maintained a sacrosanct comfort inside a church’s walls. Early in her remarks, she quoted Exodus: ‘Surely the Lord is in this place’, followed by “generations of men and women have found the Lord in 16th Street Baptist Church”. She continued by paying homage to King and his contemporaries. Both King and Lynch, certainly, were and are advocates for human rights.

Justice and human rights are intrinsically linked; one cannot protect rights without the legal mechanisms in place to defend them.

Both the power of the people (Dr. King’s specialty) and the power of the law (Lynch’s) must create a unity. Lynch’s speech reflected this unity. As Lynch’s remarks moved from King and Birmingham, and their involvement in the history of American Civil Rights, her discourse changed. This event was billed as a special service commemorating King while honoring Lynch. The past, and all its demons, was locked away in memory. Today, the congregation found out, the first black, female Attorney General was able to reconcile some of the atrocities that may have sat unchallenged in King’s time.

picture of Loretta Lynch, Former US Attorney General.
Loretta Lynch, Former US Attorney General. Source: Nicholas R. Sherwood

Lynch, in her final speech as Attorney General, swiveled her address from the past to the present. It was at this moment, the crowd hushed. “I know that we are in difficult days now. Many fear that King’s dream – and all that has flowed from it – is at risk like never before.” Her demeanor changed. Speaking of King, a human and civil rights luminary, provided a strength to her words. Indeed, this was prototypical King: a black, Baptist, southern church. How many of his addresses were delivered in such similar circumstances? Lynch seemed to sense the connection. As she spoke of the present, the congregation could sense how concerned she was for the present state of affairs in America. Attention was now assuredly and willfully fixed on Lynch and her words. Her voice, before this point reflecting a pastor’s cadence of lulls and jubilation, now quietened and hardened. She was no longer a guest minister who worked for the federal government. She was now a soon-to-be private citizen giving her critique and naming her personal fears.

As a prosecutor, what would she have feared? Injustice, I would argue. Her reputation as fierce suggests she had few fears in office and in practice. She understands justice and its many forms. She was unrelenting towards oppressors, terrorists, and corruption. However, Lynch was also just, often calling for lenience in cases of nonviolent crimes, especially drug related crimes, opting to provide second chances at a free life rather than jail indeterminately. She spoke for the victims too, with a special interest in police brutality and discrimination cases. The first black woman to serve as Attorney General, and one raised in the American South at that, Lynch understood racial animus. She knows too well how hard one must knock on a cracked glass ceiling before it comes crashing down.

Turning her speech from the past to the present, Lynch acknowledged the present political climate, which terrifies many minority groups in the United States. Her assumed replacement, Jeff Sessions, is from Alabama- another southerner taking over the Justice Department. Sessions has been criticized of blatant racism, as has his boss, now President Donald Trump. The juxtaposition weighed heavily in 16th Street Baptist Church. The first black female Attorney General will likely be succeeded by an accused-racist; the first black President replaced by an accused racist. However, Lynch litigated, the lesson to be gleaned from Dr. King is, and always should be, the persistent utility of hope.

Hope and hard work, she argued, will influence lawmakers and laymen alike.

Again, “amens!” and “yes ma’am!” rang LOUDLY in the congregation. There was fear, yes. However, Lynch bore witness to the fear and offered her testimony to rise from it. The congregation, taking their cue from her, found their voice once more and responded to her lines of power. Her best crafted line, in my opinion, acknowledged darkness and offered an existential purpose for it:

“And if it does come to pass that we do enter a period of darkness, let us remember – that is when dreams are best made.”

King’s Dream– she reminded us–arose like a phoenix from the ashes, galvanizing the struggle for civil rights in America.  It is generational dream;  a living one.  “And when our time comes, we shall pass the dream on to those who are already raising their hand and those to come.  So that the arc of the moral universe continues straight and true – continues towards justice.”

Her remarks ending, she thanked us. She returned to her seat and the entire church sang the anthem, “We Shall Overcome”. Like President Obama, her final speech was a plea for hard, hard work. She channeled both King and Obama at times; mixing King’s optimism with Obama’s realism. This balance of past and present, of hope and pragmatism, characterized her speech. Her illustrious public career, now ended, could be characterized in similar terms. She understands the power of mercy and granted hope to defendants who she deemed reparable. Lynch also recognized and publicly testified the threats to justice: discrimination, harassment, and corruption.

Now that her tenure has ended, I imagine Lynch feels comfort in being a public citizen who enjoys a church service, like the ones her father ministered while she was growing up. In 1963, at 16th Street Baptist Church, four girls–Addie Mae Collins, Cynthia Wesley, Carole Robertson, and Denise McNair– were murdered by white supremacists. Fifty-four years later, the first black, female US Attorney General gave her farewell address in honor of Dr. Martin Luther King Jr. and the enduring legacy of the Civil Rights Movement. History was reconciled but never forgotten at 16th Street Baptist Church.

THE BRIDGE PERSPECTIVE: HUMAN TRAFFICKING, HUMAN RIGHTS, AND RACE IN AMERICA

by Sunny Slaughter

It took me a minute to get my thoughts together on exactly what I wanted to say in this piece as a guest blogger. I rewrote this more than once, almost to the point of nausea thinking about whether I should not offend the host and its readers, but then I realized that truth can sometimes be a bitter pill to swallow, one drop can create a ripple effect, and this truth is my reality. Human Trafficking thrives off many things including silence. Human Rights is not always a matter of what is given, but rather what is demanded. Race and racism has never been about justice, but rather privilege and the privileged can never fully comprehend what they won’t ever fully experience.

picture of Stone Town Slave Trade. Source: Son of Groucho, Creative Commons.
Stone Town Slave Trade. Source: Son of Groucho, Creative Commons.

History does matter. The truth is I don’t personally like the term “modern-day slavery”. In fact, I’ve often wonder whose idea it was to coin this phrase in the first place?  “Slavery” and particularly in the U.S., was the legal victimization and oppression of an entire population of people based solely on race, that continues to have generational repercussions. Black women and girls were raped, beaten, held captive, violated, taken from their families, sold, mutilated and even murdered. They were forced to bare the children of their perpetrators, teach others how to endure, passed between the family and visitors of their owners, and publicly shamed by their own people. Men were stripped of their human dignity as they stood by and watched helplessly as the women and girls in their lives were violated, impregnated, taken and sold.  Even more poignant is the unspoken evil with regard to their own rape and violation. Blacks were forced to endure extreme and hostile conditions of labor in fields and industries without regard to age, gender, physical condition or mental capacity. The laws protected perpetrators, not victims, there were no shelters, services, support, training or promises of restitution. It was called slavery, not modern, just slavery.

Now don’t get me wrong, I understand the premise behind the term “modern-day slavery” but it is disingenuous at best, to give weight to words in theory, without understanding or recognizing the ramifications of their historical context. I have long said that Human Trafficking is not new, it is slavery revisited, reinvested and renamed, but the only thing modern about it, would be the implication that now it is a problem, because the women and girls largely recognized as victims and survivors have European features. Laws are often changed when those who make them become uncomfortable with the societal ills that begin to impact them personally.

Nelson Mandela, said “The truth is that we are not yet free; we have merely achieved the freedom to be free, the right not to be oppressed.

The perception of modern-day slavery When most people hear the word human trafficking, it is almost always in connection to sex trafficking and tends to immediately invoke a strong emotional reaction of horror and disbelief. The visual perception of women and girls, with European features and as very young, being held captive and forced to engage in acts of sexual depravity and violence is unthinkable. People become even more horrified to learn that this is not just happening in some third world country, but right here in the U.S..

News articles, press conferences and information of coordinated law enforcement agency operations regarding human trafficking, dominate the media about white women and girls reported as runaways or missing, being lured through on-line exploitation and rescued at big sporting events, in hotels and from street-based prostitution. According to Natalie Wilson, co-Founder of The Black and Missing Foundation, 64,000 black women, girls and others are currently missing in the U.S., and yet it fails to make the headlines and sometimes even falls below the radar for law enforcement. Even more disturbing, is the reality that “anti-trafficking groups and policy makers continue to ignore the impact that race and racism play in domestic sex trafficking efforts which do not recognize minority youth as victims.”

Documentaries, movies, conferences, printed material and social media awareness campaigns, continue to keep the focus on shelters and organizations that gather substantial support and funding, while making headlines by incorporating survivors who have become the experts leading the charge for change, but rarely, if ever, do they have a hue to their skin. Not that they don’t exist, because history and truth tells us, WE most certainly do. But once again, another crisis thrives off misdirection, false perception and coded language “evidence based practice”, which is fundamentally derived from data of marginalized minority populations that have been hi-jacked by the mainstream, and successfully hood-winked the masked and disengaged. The scriptures says “my people are destroyed for lack of knowledge.”

However, this does not begin to accurately depict the totality of all that is happening. The bias of information reported does not include the stories of men and boys, transgender and gender non-conforming youth and adults who are homeless, missing from Child Welfare Services, have aged-out of foster care systems and who are being exploited or sometimes self-exploiting as a means of survival with no third party involved in the transactions. Prostitution, on-line sexual exploitation, child sexual exploitation, pornography and commercial exploitation are fueled by demand; however, they are also fueled and sustained by societal factors that have been managed in silos, with no regard to systems that are vulnerable for human trafficking schemes. There are vast populations of people, (veterans, formerly incarcerated, the elderly and disabled, single mothers, homeless and minorities) who are vulnerable for human trafficking schemes, that don’t typically capture the headlines, and go unrecognized because human trafficking has been pigeon-hold by what sells (sex) what can be sensationalized (sex and girls), and what is driven largely by emotion (white).

Unfortunately, people are less emotional and horrified when they hear the words labor trafficking often relying on the preconceived notion or misinformation, that these people (who are of foreign descent), and in the United States illegally, have willingly contributed to their own circumstances. The interweaving of issues like immigration, dreamers, confinement camps, and the belief that these people are stealing jobs from Americans and should be thrown out of the country, are heavily threaded in conversations of outrage without empathy or facts. The disregard for victims who are exploited in educational institutions through criminal justice systems, commercial business and major league sports, only scratches the surface of what is not always happening in silence, thereby making all the purported efforts to end human trafficking, splintered and unrealistic.

picture of Vigilia por la liberación de las niñas secuestradas en nigeria por Boko Haram
Vigilia por la liberación de las niñas secuestradas en nigeria por Boko Haram. Source: HazteOir.org, Creative Commons.

A global crisis Several years ago more than 200 black girls kidnapped in Nigeria sparked the global campaign “Bring Back Our Girls” individuals, groups and organizations across the racial, cultural and social spectrum galvanized and spoke publicly about what was happening. The viral campaign put black faces front and center in every form of media and print for the first time in the U.S., and bridged the nexus of human trafficking and global human rights. Unfortunately, according to photographer Ami Vitale, photos that she took on behalf of the Alexia Foundation were used and misrepresented as some the images of girls who were not actual victims of Boko Haram, nor from Nigeria. As someone who has been professionally engaged with international countries working on human trafficking and human rights issues for several years, I fully support the global response, but one must take everything into account when being responsive and responsible. Americans can quickly become horrified and outraged at what happens abroad and we can interject ourselves and posture about the money we give for the human rights atrocities. We can feel free to boast of our successes in politics and in a democracy which allows “our people” freedom of speech, choice and opportunity. But when the mirror turns inward, and we see our reflection from where we stand, as citizens of the greatest nation on earth, how dare we spin and spew with audacity, when we can neither reconcile our history of the slavery or even our attempts with modern-day slavery.

Paradigm shift  When you peel back the layers of structural inequality and violence, and identify the amount of injustices that contributes to marginalized populations becoming victims, you can recognize the nexus of human trafficking and human rights. Mandela said, “to deny people their human rights, is to challenge their very humanity”.  Systems embedded in structural violence only exacerbate opportunities of exploitation for marginalized populations. Organized and non-organized schemes swell out of the vulnerabilities known by the oppressor (trafficker, pimp, exploiter) and experienced by their victims (men, women, children); economic segregation, lack of access to quality education, health and mental health disparities and inequities, food gaps and disparities, cultural adaptation to concentrated poverty, generational trauma and violence, drugs gangs and groups, criminal behavior, discriminatory practices that alienate people and allow increased opportunities for victimization –bullying and much more.

Eleanor Roosevelt believed, “Where, after all, do universal human rights begin? In small places, close to home – so close and so small that they cannot be seen on any maps of the world…Unless these rights have meaning there, they have little meaning anywhere…”.

These are not new, nor are they beyond our control. But until we are committed to doing something that will make a substantive difference for all people and not just the select few and privileged, nothing will ever change. Martin Luther King, Jr. reminds us “injustice anywhere is a threat to justice everywhere”.

More than ever before, it is critically important for individuals representing the vast diversity of human beings in this country (African Americans, Latino/Hispanic, Native American/Alaskan Native and others) to lead, not just serve organizations. To establish shelters that provide and develop programs through a culturally competent lens for the delivery of trauma informed services and care, that address the specific needs of marginalized victims. It is imperative that we demand seats in greater numbers at the tables where decisions and policies are made with respect to human trafficking legislation, services, support, and funding.  The time for one or two just won’t do, especially when the data used to garner attention and make the case for funding, comes from the very population that is being ignored. It is vital that existing shelters not be given a pass because it’s the name everyone recognizes, or it’s the only facility that serves human trafficking victims. We must raise the bar, not lower it or we risk contributing to the re-victimization victims, damaging the reputation of worthy organizations and institutions, and opening the door for predators to prey on unsuspecting individuals and businesses within our communities. People often think someone else has done their due diligence by vetting and verifying organizations and shelters are operating ethically and with integrity, but that may not always be the case. Human Trafficking is all about money, it just depends whose on the receiving end. Robert G. Ingersoll asserts, “nothing discloses real character like the use of power…”

Consider This  People are looking for ways to become involved but before one does, I suggest pausing to turn down the background noise of hype and rhetoric that drives funding, volunteerism and emotions. Take the time to become fully knowledge about the issue of human trafficking, “modern-day slavery”, that has had a law for less than 20 years, that even seasoned professionals working in judiciary, law enforcement and victim service providers are still trying to understand how to respond to.

Recognize human trafficking is the new hot topic and cause, and do your own due diligence before you attach your time, talents and finances. Many people may also consider their faith, and although faith based shelters (mostly Christian), are popping up everywhere, you should be clear, that not every victim will be, nor should any person be coerced into religious practice. When a person is coerced to consider faith as a means of freedom and shelter, you have just infringed on their human rights and dignity.

Human trafficking is about the exploitation of the vulnerable and often uninformed. Predators both men and women, don’t have a certain look, and their demeanor is often not what one might expect. The same can be said of some survivors, who claims have been proven to be false or called into question.  You must decide. So, before you dive in and dig deep consider this!

Before you volunteer, ask questions What safety protocols do you have in place for staff, volunteers, victims/survivors? Are background checks conducted on ALL staff, volunteers, victims/survivors? What type of security do you have in place? Fencing, locked gates, guards etc.? Is the location of your facility known to the public? What safety measures do you have in place when and if a person leaves your facility to ensure that others do not find out the location? Have you ever had an incident where someone who was not authorized came to your facility? What is your rate of turn-over in staff, volunteers and victims/survivors?

Before you give, dig deep Board members are responsible for ensuring the organization is following all laws, run ethically and with integrity. So, asking for and reviewing a board’s 1099’s (GuideStar Nonprofit database) to see the names of members and have long they have served is information that you would want to know. Frequent and constant turn over should raise concern. In fact, frequent and constant turn over in staff, volunteers and even location should also raise a concern. It could be an indication of instability, financial integrity, compliance failure and even ethical reliability. How much have board members personally invested in the organization? How many victims/survivors are you currently serving, and how many have they served since the program began? How many licensed, qualified and paid, full-time staff do they have working with victims/survivors? This is an important question as to capacity and especially when it comes to transition shelters that house victims/survivors 24-hours, and drop-in shelters who may provide services and support during specified times and day. A facilities failure to have “paid” staff providing on-going professional services and support should send up a red-flag. And while it may seem like an extra step, provide your questions in writing and ask for an authorized representative to provide the information in writing, giving you time to review the answers and ask any potential additional questions later. Remember, no matter how small you give or how often you give, you have the right to know where and how your money is invested and the right to ask additional questions outside of the standard information they provide. Any organization that cannot provide you with what you require, doesn’t deserve what they are requesting. While these do not begin to exhaust the amount of questions and concerns that one should consider, this is a start.

Lealholm Bridge. Source: Red Rose Exile, Creative Commons.
Lealholm Bridge. Source: Red Rose Exile, Creative Commons.

The bridge I started out by talking about my perspective on the bridge between human trafficking, human rights and race in America. By now given the scale and what some might consider diatribe on the complexities and nuances surrounding these three topics, you may have stopped several times, considered clicking off all together, found yourself agreeing with some and disagreeing with other analysis. However, if you’ve made it this far, and I hope that you did, I also hope that you have come to realize that this is not easy, the bridge is broken and damaged in far too many places, it’s has a history of being unsteady and sometimes unreliable, it’s weak and in need of repair, but it’s what we have, until we come together to build a new one. You have now done what many of us who work on issues that impact social consciousness do every day, keep going. When it’s hard, heavy and sometimes unbearable, when the lie takes our breath away and the truth rips at our heart, when darkness gives more to our movements, than light gives to our moments. When we are crippled with fear, and yet continue to crawl, because we are survivors not merely by circumstance, but most assuredly by choice. We are destined to fight for victims, demand human dignity for survivors and seek a measure of justice where injustice reigns most supreme. We cross the spectrum of race, culture and ethnicity, we ask not for favors, but for the opportunity to bring every person’s reality into focus, so that they may become free. This is the bridge and I’m doing my part to help others cross it.

“Invest wisely in the matters of change!” (literally and figuratively) – Sunny Slaughter

 

Sunnetta “Sunny” Slaughter is the CEO/Principal consultant for Sunny Slaughter Consulting, LLC . Slaughter is  subject matter expertise on human trafficking and intersecting crimes for a national and international clientele and serves as a policy strategist, facilitator, law enforcement instructor, expert, TEDx speaker and subject matter expert, across a broad spectrum of human rights, social justice and civil rights issues.

 

Additional resources:

UNODC

US State Department Annual Trafficking In Persons Report

Female Empowerment via the Internet

The Internet is a veritable minefield of content for women. For adolescent girls, as they begin to explore their freedom and independence, this boundless online environment contributes to their ability to educate themselves on women’s rights earlier than ever before. Online articles on topics from personal health to social change grant a generation of young girls access to an increased knowledge base for advocacy and protection. The Internet also empowers adult women through professional education, resources for help in dangerous situations, and access to communities that may be inaccessible in their areas. The United Nations’ Guidelines on Women’s Empowerment states, “‘Advancing gender equality and equity and the empowerment of women, and the elimination of all kinds of violence against women, and ensuring women’s ability to control their own fertility … are priority objectives of the international community’.”  Empowerment at any age is vital to women in a time where sexism is still very much alive. In communities that may be lack gender equality, girls can find ways to adapt and thrive.

picture of a girl at a laptop
Source: StartupStockPhotos, Creative Commons.

The internet equips adolescent girls with accurate information about puberty, sexual health, and reproduction in cultures where discussing reproductive health is forbidden. Menstruation, a taboo topic in many cultures, is often punishable by death. In Nepal, a practice called “chaupadi” has resulted in the deaths of many young women. Though outlawed, the practice involves banishing menstruating girls from their homes because they are viewed as “impure and treated as untouchable,” according to the New York Times. Forced to live in tiny, poorly constructed sheds for the duration of their menstrual cycle, girls often die from animal attacks, exposure, or suffocation from lighting a fire without proper ventilation.

In an example more familiar to Americans, Donald Trump recently commented on a female reporter by saying, “You could see there was blood coming out of her eyes, blood coming out of her wherever.” Though he later claimed that he was referring to her nose, the implication that periods contribute to irrationality garnered notice by much of the audience. Periods have long been used as evidence to block women from certain professions and fields. Some may recall a similar quote by Edgar Berman, claiming women were incapable of wielding political power because of “the raging hormonal imbalance of the periodic lunar cycle.” In direct response to Trump’s comment, social media created a campaign called #PeriodsAreNotAnInsult to empower menstruating females and erase the stigma of periods.

The online availability of domestic violence resources as proven crucial in the empowerment of women. The resources help save the lives of women in abusive relationships, including finding an escape from dangerous situations. Women are empowered to use  resources like the “safety exit” feature on many sites, which exits the site with a click of a button if their abuser is nearby, as exhibited on the National Coalition against Domestic Violence’s website. The ability for victims of abuse to find a support network is invaluable. In cases of those escaping situations where abusers left them isolated and degraded, many victims felt helpless and alone until they find an online outlet. At the same time, these websites also offer help to victims of human trafficking. Online tip centers and hotline databases can bring justice to numerous women.

a picture of a girl asking the audience to help prevent domestic violence
Source: Wikimedia, Creative Commons.

Online resources have been an avenue in providing an education outside of a traditional classroom. Women, previously hindered and halted in completing a college degree, now have the opportunity to enroll and graduate from online universities. Online education contributes to the empowerment of people with disabilities and social disorders. People with disabilities can find relief from an unaccommodating and inaccessible university through online classes. Women living with anxiety or sleep disorders can obtain educations without worrying about attendance or overwhelming social environments.

Finally, universal access to online communities is perhaps the most significant contribution to empowerment across genders, races, cultures, abilities, and sexualities. In societies that often silences minority voices, the ability to share your voice and connect with like-minded individuals is invaluable for both community and individual well-being. For example, the platform of Twitter has been a vital resource to the black community. According to the Pew Research Center, 40% of young African Americans online are on Twitter — more than 12% higher than the rate reported by young white Internet users. Jenna Worthan of Smithsonian Magazine writes an illuminating article on the relevance of Black twitter, saying in part that “black Twitter—and the Black Lives Matter activists who famously harnessed it—have created a truly grassroots campaign for social change unlike anything in history.” Beyond the activism aspect, a subject I wrote about in an earlier blog post, the beauty of Black Twitter is the visible, dynamic communal dialogue that allows white Americans a insight into the humanity and brilliance of a minority population.

The LGBTQ+ community also offers a vibrant insight into their culture through their online presence, while also extending support to people who are exploring their identities. Media platforms such as Tumblr gave rise to a vigorous culture of support for disabled people, giving hope and survival tips to afflicted individuals. Searching for the terms “disabled,” “chronic illness,” or “spoonie” (referring to spoon theory, which refers to a disability metaphor of how energy is dispensed through the day for chronically ill people) results in a plethora of supportive and potentially life-changing results. Increased visibility for these marginalized communities improves both how society perceives the group overall and each individual members’ well-being.

a picture of four Black women with t-shirts that read respect me, protect me, support me, and hear me.
Source: Flicker, Creative Commons

I am personally familiar with how valuable the Internet can be in advocating for and understanding human rights. Growing up in Alabama, where Southern culture can be particularly toxic to young girls, it was on social media sites that I was exposed to new viewpoints and gained access to social justice-related literature. I followed accounts and blogs run by marginalized members of society that I never had met in my predominantly white, able-bodied, middle-class hometown. I was able to discover my own identity and find how I fit in within these communities. Without access to the online communities where marginalized people freely and comfortably discussed their issues, I might be the same socially ignorant person that I was before I found online educational resources. I am certain that having access to the voices of people of color, LGBTQ individuals, persons with disabilities, and other groups has made me the person I am today: a passionate activist for all marginalized communities, whether I am a part of them or not.

UAB’s New Student Organization: Students for Human Rights

Universal Human Rights. Source: Chris Christian, Creative Commons.

UAB is home to many firsts. From the first women ever to receive a biochemistry degree from a university to the graduation of the first female African American nurse ever in the nation, UAB has been a symbol of strength, empowerment and confidence to me. As a proud Muslim American woman from the south, I strive to embody all three qualities. I have found that wearing my hijab is the best method for outwardly expressing these qualities. I believe that in order to exemplify strength, empowerment, and confidence consistently, I must possess and fundamentally adapt an understanding the integrity of human rights. The subject of human rights is often one that leads to various arguments. Yet for me, human rights have always been simple because by definition, they should be guaranteed rights to and for every human being. They are a birthright.

Last year our nation faced an intensely controversial time during the presidential campaign season. Senator Hillary Clinton and then candidate Donald Trump seemed to represent polar opposites. Supporting one candidate meant being passionately against the other. It’s difficult to identity a time in which our country has appeared more divided in partisanship. Rather than addressing important human rights topics like poverty and racial injustice, the value and right of refugees, climate change, and disability rights as human rights issues, candidates used them as talking points for soundbytes and the presentation of the best supporter garnering appeal. I personally struggled to find balance; so did the country.

“Our hopes for a more just, safe, and peaceful world can only be achieved when there is universal respect for the inherent dignity and equal rights of all members of the human family.” –  UN Women Executive Director Phumzile Mlambo-Ngcuka

I believe that we can all agree, regardless of political stance, on the fact that any form of injustice–whether be it racism, bigotry or intolerance–is unacceptable. I see as the responsibility of every capable human being to participate in the fight for the inalienable and indivisible rights of humanity. Therefore, we have this opportunity to join one another, irrespective of individual differences including political and religious affiliations, and work together to right injustice beginning here in Birmingham and bring awareness to atrocities around the world. This is our time to make the local, global and the global, local.

This belief is what inspired me to start UAB’s first student organization directly dealing with human rights. Students for Human Rights is a student-led, student run campus organization that, as the student outreach arm of the UAB Institute for Human Rights, will afford students a platform and opportunity to express themselves as a voice for the voiceless by creating a community of inclusive dialogue, where partnership is paramount as we stand against bigotry, racism, or every form of injustice. This is an incredible time to be a part of UAB. Given that we live in the city that played a pivotal role in the civil rights movement of the 1950s and 1960s, I see Students for Human Rights as an additional avenue for many as they recognize their role in changing the world.