human rights

Child marriage and the human rights of girls

Delaware, on May 9, 2018, became the first US state to prohibit child marriage, removing loopholes and exceptions that currently exists in marriage laws in every other state. This historic legislation–the first of its kind in the US–champions and protects the rights of children, especially girls. **This blog is a repost from 2016.

A child bride in Dhaka, Bangladesh. Source: SAM Nasim, Creative Commons

Imagine for a moment that you are a 13-year-old girl. Your parents are no longer as cool as they were when you were in elementary school but life on the whole is pretty chill. With the exception of awkward junior high encounters with people of the opposite sex, the occasional bully, unbearable PE class, and dreadful puberty, being a kid isn’t awful. Personally, you’ve graduated from earning coins for your chores to actual dollar bills and from having a pink room filled with stuffed animals to one with posters of your favorite boy band and magazine cutouts of women you want to dress like when you turn 18. At 18, real life happens. At 18, you’re an adult and the whole world knows it! Everything about your 13-year-old life is moving towards adulthood until your parents let you know that one of their friends is interested in marrying you. He is a nice man who is at least 10, 20, 30 years older than you so he will be able to take care of you, just like you were his own child. Except that you would not be his child, you’d be his wife. In all the ways a wife takes care of a husband…

Children are not small adults. They are molded by socialization as a result of the physical and cultural contexts of their lives (Boothby, 2006; Goodhart, 2013). They are vulnerably presented and completely dependent upon adults, typically parents, for the purpose of nurturing potential and protecting innocence (Garbarino, 1991). Garbarino asserts, “childhood is a special period in the life course when we shield the individual from the direct demands of the economic, sexual, and political forces of the adult world” (p. 10). Childhood is the loci for growth and development.

The United Nations International Convention on the Rights of the Child (CRC), signed in 1989, defines who qualifies as a child and outlines ideas on how to care for those most vulnerable among us. For the purpose of this blog post, I will appropriate the definition of a child as defined by the CRC:

The Convention defines a ‘child’ as a person below the age of 18, unless the laws of a particular country set the legal age for adulthood younger. The Committee on the Rights of the Child, the monitoring body for the Convention, has encouraged States to review the age of majority if it is set below 18 and to increase the level of protection for all children under 18.

The notion of childhood was recognized as law by the international community with the passage of the CRC (Garbarino, 1991; Goodhart, 2013). The childhood experiences of the female differ so dramatically from the male. In 2013, Malala Yousafzai’s speech to the UN leadership, reintroduced the female experience into the global narrative as she requested improvement for and protection of the rights of women and girls. There is a significant disparity and cultural bias when attempting to define the daily lives of children, particularly girls, living in the global South and developing nations as compared to those in the global North and developed nations (Boothby, 2006). The United States of America is the only country in the world that has not ratified the CRC.

Girl wearing a wedding dress. Source: Amy Ann Brockmeyer, pixabay.com

Child marriage is legal in the United States. In Massachusetts between 2010 and 2014, 200 children were married. The state does not have a “minimum age to get married, as long as minors receive judicial approval. Minors don’t need a lawyer, and the petition is only half a page. Parental approval is required, although with several exceptions.”

There were 4,500 children married over the course of 2004-2013 in the state of Virginia, and more than 200 of them were under the age of 15. On July 1, 2016, the state of Virginia passed a law that only adults could marry in the state. This new law replaced portions of the marriage law that had allowed for girls “13 or younger to marry if she had parental consent and was pregnant.” The new law has set the minimum marriage age at 18 but it also allows for emancipated minors of 16 to enter into marriage if a judge decides to overrule the law. Judges have the power to overturn this newly implemented law on the basis of four ideas:

If the minor is not being compelled to marry
If the parties are mature enough to get married
If the marriage will not endanger the minor
If marriage is in the best interest of the minor

Child marriage is illegal in some parts of the world, although it is common. Guatemala has recently increased the age of marriage to 18, while acknowledging there will need to be a cultural paradigm as to the relevant implication of “recognizing the full potential of girls and reframing how girls should be treated in society”. In Nigeria, child marriage is illegal; however, in the Northern, predominantly Muslim region of the country, the law is implied rather than enforced. Fifteen year-old Nigerian Wasila Tasi’u is a murderer. She poisoned her 35-year-old husband and three other men. For ten months, Tasi’u awaited trial in a Nigerian jail where she faced the death penalty. She was acquitted and will live with a foster family. Maryam Uwais believes this to be “an entirely avoidable tragedy, leaving in its wake four dead men and a thoroughly traumatised little girl. Poison – the only feasible escape to freedom – devised from the wild imagination of a naive, depressed little girl caught up in a painful forced marriage to a much older man. A tough lesson for families, communities and a government that is still ambivalent about sanctioning the perpetrators of child marriage.” The social justice organization, Girls Not Brides, has ranked Nigeria 13th in countries with the highest rates of child marriage, despite a governmental declaration entitled, Child Rights Act of 2003–which was created to make every action concerning a child and his/her best interest, a paramount consideration.

Child marriage impacts the female child more than the male child. Childhood creates the revelation of identity.

Young females in the West and developing nations should capitalize on their girlhood, embracing it as a time to discover themselves—their identity, their relationships with men, what boundaries or rules they can break without consequence, and to receive an education.

For child brides, the whimsy of girlhood is non-existent because they enter womanhood before they fully grasp puberty. The US has relegated the creation and implementation of marriage laws to the state level. The age of majority is 18 in the US. Although the state law of Virginia or Alabama [AL code 30-1-4] allows for a 16-year-old to marry, majority of Americans as well as the international world, she is still a minor who cannot vote, buy alcohol, work after 8pm, and possibly carries a high school identification card. For the thousands of children—90% of whom are girls—this change comes too late.

Child marriage does not take place solely in poor communities. In Virginia, the new law arose when Sen. Jill Holtzman Vogel learned that a high school student in an affluent Northern Virginia district dropped out of school when she married a man in his fifties. The marriage, granted by the parents, halted all child-protection services. It is illegal to engage in sexual activities with a minor yet marriage laws make allowances and create caveats for offenders to marry their victims, rather than facing justice for their illegal behavior. Jeanne Smoot of Tahirih Justice Center states that the “laws can facilitate forced marriages of children.” It is to be understood that not all marriages are forced; however, who is standing up for the rights of the child to remain a child? The laws may not facilitate forced marriage of children, but they are failing to protect children from the threat of human trafficking, statutory rape, divorce, child abuse, domestic violence, poverty, mental health issues, premature death, and becoming a murderer.

Child marriage makes children targets because the authorities given agency to ensure their best interest aren’t always acting on the behalf of the child. Fraidy Reiss declares that children are not equipped to live and play in an adult world, considering the imbalance of power when married to an adult and lacking adequate resources to acquire help and freedom. Gerison Lansdown, Tony Waterson, and David Baum acknowledge that governments are failing to honor the four principles of the CRC as they relate to the world’s children, but also argue that lack of knowledge within civil society is not a valid excuse. “Ultimately the government is responsible for the full implementation of the convention” and everyone working with children need to do their part in helping to protect their rights (1565-6). Diana Francis identifies it as “people power.” People power is the decision to act at “any level…ensuring that those who have been the subjects of structures of domination discover and develop the power to participate in what affects them” (Francis, 2002). In other words, it is the voice of the collective speaking up for those who cannot speak for themselves, in order to arrive at justice and democracy for all.

UN banner promoting the Sustainable Development Goals. Source: http://www.un.org/sustainabledevelopment/gender-equality/

Ending child marriage around the world is an essential target in achieving gender equality and the empowerment of women and girls as a Sustainable Development Goal of the UN. The UN is responsible for global governance. It offers suggestions that may be refused if the country deems it is not in their best interest. Joel Oestreich says that despite being considered a Western ideal, countries have signed the CRC, recognizing it as a model of international consensus building and allowing UNICEF to work intra-nationally as well as internationally in order to provide the implantation of CRC standards as a way of life for the children (184). African nations have identified the necessity of bringing an end to child marriage; there needs to be long-term strategies, governmental infrastructure, and a responsible civil society working together to see an advancement. The same can be said of the United States. As a result of the Virginia legislation, bills are set to pass in California, New York, Maryland, and New Jersey. Nelson Mandela concluded that each of us as citizens, has a role to play in creating a better world for our children.

Works Cited:

Boothby, Neil, Alison Strang and Michael Wessells. A world turned upside down: Social Ecological Approaches to Children in War Zones. Connecticut: Kumarian Press, 2006. Print.

Francis, Diana. People, Peace and Power: Conflict Transformation Across Cultures. London: Pluto, 2002. Print.

Garbarino, James, Kathleen Kostelny and Nancy Dubrow. No place to be a Child: Growing Up in a War Zone. Massachusetts: Lexington, 1991. Print.

Goodhart, Michael. Human Rights: Politics and Practice. United Kingdom: Oxford University Press, 2013. Print.

Additional Resources:

Callaway, Rhonda L. and Julie Harrelson-Stephens. Exploring International Human Rights: Critical Connection – Studies in Peace, Democracy, and Human Rights. Colorado: Lynne Rienner Publishers, Inc., 2007. Print.

World Policy Forum

UNICEF Child Marriage

America’s Child Marriage Problem by NY Times

Child Marriage is an unseen problem in US by Boston Globe

Child Marriage Video

UNICEF Video

America: No Country For New Moms

This repost is in honor of this Sunday: Mother’s Day. Happy Mother’s Day in advance to all every MOM!!

The jarring sound of their discontented newborn’s piercing screams haunt many new mothers’ dreams—that is, if they can find the peace and quiet to fall asleep in the first place. It is an indisputable fact that having a new baby is incredibly difficult, exhausting, and wildly expensive. The costs continually rack up: costly medical care (for mom and baby), cribs, strollers, clothes, pacifiers, toys, mountains of diapers, hygiene products, etc. The list is nearly inexhaustible, and that’s just the bare minimum. Let’s take a look at the average cost of having a young child for the average family.

For families whose income level is at or under the median American income, the average monthly cost of a child under two is about $800. The average income of this group is $24,400 – this means that after expenditures on children, the average low-income family only has about $1,200 left to spend on their own food, healthcare, transportation, and emergency costs per month. The numbers only get more dire from here. For the 60% of single-mother families in poverty, the average monthly income ($1,387) minus costs of one child allows for about $600 a month for all the costs of daily living (Poverty Threshold 2016). This is the bare minimum with no money budgeted for entertainment, self-care, or emergency bills.

Maternity leave appears to be an additional luxury for families with non-working individuals and those who can afford designer diaper bags and color-coordinated nurseries. Often outsiders may conclude businesses or governments should not pay maternity leave; however, for many, every penny is absolutely crucial to maintain the very basic needs of their family. For these families, maternity leave is not a luxury, but a necessity. All those shocking numbers miss a crucial point. These statistics, as appalling as they are, are for the lucky minority of mothers who can secure an income during pregnancy and the period following childbirth.

In America, 88% of mothers are unable to receive pay for maternity leave. Federal law requires that companies larger than 50 employees must provide 12 weeks of maternity leave, but that leave is unpaid. For single mothers in poverty, it is estimated $4,161 in paychecks stop; significant money they could use for diapers, food, medicine, and bills. Over a third of mothers end up taking no formal time off from work, leaving their babies in costly childcare programs and often still suffering from the emotional and physical strain from childbirth when returning. Imagine growing an entire human being inside your womb for nine months, going through the arduous process of childbirth, and then having to return to your exhausting job as a fast food service worker two days later. That situation may seem like an exaggeration, but many mothers have these circumstances. This is a disservice to their humanity.

Baby Toes. Source: Jake Guild, Creative Commons.

It is seemingly simple to ignore the suffering of such a vulnerable part of our population. Legislators seek to refuse abortions to women; however, they, at the very least, owe them the means to provide a safe, healthy, and nurturing environment to raise their baby. America is one of only three countries in the world deny paid maternity leave along with Oman and Papua New Guinea. Some may praise this policy (or lack thereof) for allowing the private sector to be more flexible or for conserving federal tax dollars. After all, why would anyone pay their employees when they are not even working? The truth of the matter is that paid maternity leave has an overwhelmingly positive impact on mothers, their children, and the company itself.

To consider some international policies, Finnish mothers can receive 17.5 weeks of maternity leave with up to 78% of their pay, along with essentials like bedding, clothing, and hygiene supplies. Stunningly, Bulgarian mothers have the option of nearly five years (58.6 weeks) of maternity leave with 90% of their salary. An in-depth study conducted by the University of North Carolina on European maternity leave policies found that paid maternity leave is indeed a cost-effective way for mothers to improve the health and success of their children. Paid-leave programs reduce infant mortality and increase pediatric health due to the ability of mothers to invest more time into their children. A Norwegian study conducted over seventeen years concluded that children whose mothers received paid maternity leave had higher IQs and higher college attendance rates than children of mothers who did not. This conclusively tells us that paid maternity leave is cost-effective, improves the health of children, reduces deaths, and ensures higher rates of success.

What does this lack of protection for new moms say about American culture? Do we not value our women or children? The United States has lagged behind in policies to promote women and children for decades. The policy that mandated twelve weeks of unpaid maternity leave was instituted in 1993. Prior to that, pregnant women and new mothers had no choice but to either lose their jobs or work in dangerous conditions for their health. Additionally, the U.S. has still not signed the Convention on the Rights of the Child (1989) or the Convention to Eliminate All Forms of Discrimination Against Women (CEDAW 1979), though both have been signed by almost all other nations. Even when the legislation and infrastructure is there to offer some assistance to pregnant women, mothers, and children, American society seems resistant to those policies.

New mothers under the Special Supplemental Nutrition Program for Women, Infants, and Children (known as WIC) often face stigma when buying their grocery items. The WIC program has strict limits on the amount and type of products that you can buy, so it’s easy to make mistakes and then hold up the checkout line accidentally. Mothers I personally know who participate in the WIC program have relayed their experiences of other customers scoffing, making rude remarks, and even confronting them while checking out. Participating in any welfare program tends to generate harsh criticism, making welfare users feel ashamed and stigmatized. The Supplemental Nutrition Assistance Program (SNAP) in particular has been characterized as being abused by people who only buy junk food and refuse to work. This is not the case: more than half of SNAP participants are children; data does not back up the rumors that SNAP benefits are disproportionately used to buy junk food; and the program has not been shown to discourage work (Dewey).

As far as benefit programs tailored specifically for new parents go, state policies across the U.S. have not been much better than it is at the national level. Only three states (California, Rhode Island, and New Jersey) currently have paid leave programs, though a fourth, New York, is soon to join in January 2018. Other states have classified pregnancy as a temporary disability, which allows new mothers to receive benefits from disability programs. Though beneficial and certainly needed, this practice is problematic as it reduces funding available for persons with disabilities instead of developing additional funding for new families. Alabama has no law that mandates paid leave or allows any form of additional benefits.

The University of Alabama at Birmingham has a recently instituted program that allows for up to four weeks of paid parental leave, but most other large employers in the state, including the University of Alabama, do not offer any paid leave.

A woman sits on a playground next to her young daughter. — Mom and Daughter. Source: Donnie Ray Jones, Creative Commons.

Why you should care? Basic empathy aside, international declarations and laws set several standards that impact how countries should treat pregnant women and new families. Article 25 of the UDHR states that “motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.” Additionally, according to Article 23, “everyone, without any discrimination, has the right to equal pay for equal work.” American policy violates these globally accepted norms, as it has systematically denied proper care and assistance to mothers and children, as well as furthered the gender pay gap by obstructing mothers from earning income, hindering advancement in their career, and causing many to lose their jobs from sheer inability to work in the little time provided to recover. Though the United States has not ratified CEDAW which would make paid maternity leave a legal right, our nation still has the obligation to improve gender equality and promote the well-being of women and children.

Fast-Fashion: Unethical and Unsustainable

Garment workers working at sewing machines in a factory in Gazipur, Bangladesh. — Bangladesh.Gazipur BIGUF.2015.Solidarity Center. Source: Solidarity Center, Creative Commons

Prior to the 1960s, about 90% of the clothes purchased in the United States were also made here. Since then, it has been reduced to only about 3%. Over the years, companies have increasingly chosen to outsource their labor to countries with lax labor laws (or a willingness to overlook them) to pay less for the work that is necessary for clothing production. The purpose of this blog is to highlight the negative impacts of these choices based on the information given in the documentary True Cost.

The term “fast-fashion” refers to the shift in the fashion industry that has resulted in faster production with lower costs. At first glance, this appears to be an extremely beneficial change, especially for the general United States consumer. We can buy more clothes and spend less money in the process. However, it is important that we take time to ask how it is possible to the industry to have changed the way that it did. What does it really cost?

Garment Workers

When discussing the costs of the fast-fashion industry, one of the most well-known examples is the Rana Plaza building collapse of 2013 that occurred in Dhaka, Bangladesh. At the time, the building was being occupied by garment factories for western companies such as Children’s Place, Joe Fresh, and Walmart. Workers in the factories told their managers that they had noticed cracks in the building but were told to go back to work. At one point, the managers were even given an evacuation order (which they ignored). Nothing was done. As a result, 1,129 workers died, and even more were injured.

Outside of the tragedies that have occurred in the industry’s factories, many of the factories cut corners on a regular basis to reduce production costs. Work areas are frequently found to have poor lighting, which can be damaging to the workers’ sight, and toxic chemicals, which can be harmful to their respiratory systems. As of 2016, the minimum wage in $67 dollars each month, which is far less than fair compensation for the labor of these workers, especially in such poor conditions. More often than not, these workers cannot simply quit and find work with better circumstances. They must be able to provide for themselves and their families and lack the education and qualifications for more favorable employment.

Environment

Fast-fashion is also an incredibly unsustainable industry. Eileen Fisher, a high-end fashion retailer who aims to use sustainable and ethical production methods, has called the clothing industry “the second-largest polluter in the world.” It’s easy to see why. In 2013 alone, 15.1 million tons of textile waste were created. The majority of this waste ends up piled up in landfills. These piles release methane as they decompose and are a noteworthy factor in global warming. Even if their relationship with global warming were not an issue, the amount of land required to store of all this waste is simply unacceptable.

Leather tanneries are also a significantly harmful part of the clothing industry. The chemicals used in the tanning process are extremely toxic and are often disposed incorrectly. This leads to the pollution of the drinking water, soil, and produce of the communities surrounding the tanneries. These chemicals lead to serious illness and diseases. People living in these areas are facing skin problems, numbness of limbs, and stomach problems. The chemicals are poisonous to both the environment and the health of human beings. Not only do climate change and pollution have harmful effects that we can see today, but they are also severely damaging to the world and resources that future generations will have access to.

People in the street in Dhaka, Bangladesh. — Wide avenue in Old Dhaka. Source: Francisco Anzola, Creative Commons

The issue of fast-fashion is one that impacts many different areas in human rights. Regarding employment, Article 23 of the United Nation’s Universal Declaration of Human Rights (UDHR) states that every person has the right to “just and favourable conditions of work,” as well as the right to “just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity.” The harmful work environments and low-wages involved in the clothing industry prevent workers from accessing these rights. Additionally, Article 25, the UDHR depicts the right to a standard of living that is sufficient to maintain an individual’s health and well-being, which requires an adequate income.

Fast-fashion also has a connection to gender equality. In the garment industry, 85% of the workers are women. Often, these women are single mothers without any other real employment options, due to a lack in access to education and other similar resources. They continue to work in poor working conditions because they want their children to be able to go to school and have better job opportunities in the future.

What You Can Do

It is easy to fall into feeling like there is nothing you can do on this side of the counter and ocean. Fast-fashion seems to be a very distant issue. However, there are changes you can make in your own life to be a part of the transformation of the fashion industry. First and foremost, it is important that you make an effort to stay informed on the issue and inform others as well. A problem cannot be solved if no one acknowledges that it exists. Second, if you can afford it, buy from brands such as Eileen Fisher and People Tree who work to produce clothing through sustainable and ethical methods. Such companies are generally more expensive than what we have become accustomed to because of the fast-fashion industry, but the products are typically of a higher quality. If you need more affordable options, try to get clothes second-hand, whether that be through clothing swaps or going to thrift shops. Apps like Depop and Poshmark, make it possible to buy clothes directly from other individuals, or sell your old clothes directly to other people. Selling your unwanted clothes through apps like these, you can help keep clothing out of landfills. Donating clothes can be a great option when you want to clean out your closet, but it is best when you can come relatively close to directly giving clothes to the people who will receive them. Of the clothes that are donated to “mission stores” like Goodwill, only about 10% are purchased in those stores, and the rest have the potential to end up in landfills.

Finally, though the aforementioned options are wonderful and should warrant consideration and use, it is imperative to recognize that we do not need to purchase clothing nearly as often as we do. Advertising glamorizes things that we do not really need so that we will spend more money. New trends come out nearly every week, so we feel the need to buy more stuff just to keep up. Society has become very consumeristic, and this contributes to industries, such as fast-fashion, that disregard the health and safety of their workers to allow people in countries like the United States spend as much money as possible. By purchasing less of what we do not need, we can avoid supporting these harmful practices while also saving money ourselves.

You may not always be a part of large-scale change, but you can make small, daily changes that, when combined with the efforts of others, can truly make a difference.

Protests: Movement Towards Civil Rights

** The National Walkout Day last week and the upcoming March for Our Lives protests organized by the surviving students of the Parkland school shooting in February has prompted this blog repost from 2016.

Signs carried by many marchers during March on Washington, 1963. Source: Library of Congress, Creative Commons.

Have you ever considered the pilgrims’ decision to leave England over religious freedoms, as a protest? Or slave rebellions as a protest to the dehumanizing treatment of being viewed as less than human or 3/5 of a person? Or the suffragettes dressed in white marching for the constitutional right to vote? Often most people point to protest images of the Civil Rights movement or Vietnam War as finite examples of protest, believing that protests are a thing of the past and no longer applicable in 2016. What I find fascinating is how quickly a protest is discounted as merely a group of unsatisfied people gathering together under a banner of their perceived oppression.

I use the phrase “perceived oppression” because it was used as a matter of fact, rather than projected opinion, by Facebook webstar Tomi Lahren in an interview two weeks ago. During a segment, Lahren assumed that Colin Kaepernick’s national anthem protest was rooted in his “perceived oppression” about how black people and people of color are treated in this country. Aside from The Daily Show audience, Tomi Lahren’s videos boast between 7-17 million views – an incredible feat for someone who doesn’t seem to understand the power of her platform. Lahren is entitled to her opinion. She is granted that right as a human being and a citizen of this country, as written in the first amendment. Additionally, Colin Kaepernick, Black Lives Matter, gay rights activists, and anti-abortionists do too. Here’s where I have issue: the lack of regard for fact and truth. So where does a disregard for truth and fact leave the minorities who are oppressed? They remain outcasts due to opinion rather finding allies through fact.

The fact is oppression is real.

It is not just an impact felt by American minorities; it is an international way of societal coexistence to which the natural response is protest and resistance. **For the sake of this blog, the term ‘minority’ means every group that is not a part of the majority, whether by race, gender, class, ethnicity, sexual orientation, and/or ability.

Many have concluded that the not-so-silent white majority came out in force in support of Trump over Clinton in this election. The narrative is that for the past 6-8 years, their voices had been silenced under a lack of jobs, healthcare, and education. In this election and with this new president, their voices are now being heard. Yet, what about the voices of the minority groups who have been asking for the same things for longer than 6-8 years… how about centuries? When and how will their voices be heard?

Most major languages have a word for violence; however, the idea of nonviolence is the combination of the words that mean ‘not violence’. The Sanskrit word, ahimsa, means ‘not doing harm’, and Mahatma Gandhi reiterated that ahimsa “does not mean meek submission to the will of the evildoer, but it means pitting one’s whole soul against the will of the tyrant.” Gandhi and Dr. Martin Luther King, Jr. are names synonymous to the principle and practice of nonviolent resistance.

Gandhi was the first to explore the expansion of nonviolence from an individual lifestyle into a concerted political and social justice strategy, believing that nonviolence was used with more frequency and brought about more success than violence. Dr. Erica Chenoweth and Maria Stephan analyzed 323 violent and nonviolent resistance movement from over 100 years, substantiating Gandhi’s claim: “nonviolent resistance campaigns were nearly twice as likely to achieve full or partial success as their violent counterparts.” Dr. Stephen Zunes concludes that nonviolent action, in the form of resistance, has been taking place as a part of political life for centuries. It is their success which has garnered attention as the cause of human rights has advanced as a direct result of “toppling or dramatically reforming repressive regimes.” Nonviolence protest is a deliberate tool for social change. It is not an ad hoc strategy. It is, rather, a methodical method of struggle which is no longer simply rooted in religious or ethical principles. Gene Sharp labels it as political defiance.

So what is protest?

Protest is a right. The first amendment of our Constitution grants all Americans the right to peaceful assembly and to express dissatisfaction to the government. Additionally, according to Article 20 of the Universal Declaration of Human Rights (UDHR), peaceful assembly has been declared a human right. The clarifying word is peaceful, or nonviolent, in both documents. It is imperative to understand that a riot is not a right.

Protest is different to riot. Dr. King emphasized that the riot is socially destructive and self-defeating but it is also the “language of the unheard,” thus the counteraction to a riot is to organize in nonviolent resistance based on the principle of love.

Kiev monk hearing confession during protest. Source: Jim Forest, Creative Commons.

Protest is not passive. Students in Serbia (Yugoslavia) organized a nonviolent resistance in cities around the country as a means of protesting the dictatorship of Slobodan Milosevic. They called themselves, Otpor!. By adapting Gene Sharp’s book as a manual, Otpor! positioned themselves under a threefold banner of unity, planning, and nonviolent discipline. The strategy was nonviolent resistance with concerts, sprayed painted slogans, and ridicule of the government, including a “birthday party for Milosevic”. The resistance which began as a student-led protest became a movement of more than 700,000, resulting in an overthrown government.

Protest is the struggle for recognition of an injustice. By honing in on societal structural violence, which is made manifest through cultural and social institutions, nonviolent protests are not about ‘attacking people’ as much as they are about calling attention to and addressing the “psychological, social, economic, and political weapons applied by the population and the institutions of the society”, believes Gene Sharp. In New York City 1985, at the height of the AIDS epidemic, the gay community and their heterosexual allies took to the streets in protest of governmental failure to fund and research a cure. At the time, millions of people worldwide had succumbed to AIDS-related illnesses. Activists under the banner of ACT UP and TAG sought to bring awareness and solution to governmental decision to penalize human beings for their lifestyle choice. Therefore, not only were they denied their constitutional right to protest but their human right to medical care which is included in the standard of living, identified in Article 25 of the Universal Declaration of Human Rights (UDHR).

The UDHR is the international standard for the treatment of human beings. The document sheds light on Dr. King’s pronouncement that “Justice is indivisible. Injustice anywhere is a threat to justice everywhere.” What interesting is that the Pledge of Allegiance and the Constitution of the United States of America both speak of liberty and justice is for all, and that all men are created equal. Equality is a misnomer for some citizens of this country and the world.

How does justice exist for all if you are the target of a hate crime or laws designed against you?

Gandhi said, “The first condition of nonviolence is justice all round in every department of life. Perhaps, it is too much to expect of human nature. I do not, however, think so. No one should dogmatize the capacity of human nature for degradation or exaltation.” To find justice all round in every department of life, a person must begin with self. Johann Gottlieb Fichte announced, “if you are to see differently, you must first of all become different.”

Source: Revolution Messaging, Creative Commons.

Protest is the courageous outward expression of inner dissatisfaction or disapproval. Angela Y. Davis asserts that the struggle is exemplified in protest. Grassroots nonviolent movements, or as Diana Francis refers to them as “people power” movements, have consistently challenged repressive and unjust systems for generations. So what can you do to join nonviolent resistance movements which seek to expose and eradicate structural violence directed at minorities in the form of oppression and repression? Adapt four characteristics of a nonviolent ethic as exemplified in Gandhi and King. The four characteristics of identity and ethics from the lives of Dr. King and Gandhi are a compassionate, cosmopolitan worldview, a truthful reality, an educated voice, and love. As students of their work and life, we can possess and impress these characteristics upon others, transforming the world through personal change in order to garner social change.

A compassionate, cosmopolitan worldview: The word cosmopolitan comes from the Greek words cosmo meaning world, as in universe not earth, and polis referring to the city that one owes loyalty. Voltaire says, “Cosmopolitans… regard all the peoples of the earth as so many branches of a single family, and the universe as a state, of which they, with innumerable other rational beings, are citizens, prompting together under the general laws of nature the perfection of the whole, while each in his own fashion is busy about his own well-being.” Therefore, the possession of a cosmopolitan worldview means we have placed ourselves under the loyalty of the world and the citizens who share this common space, with the added dimension of compassion.
A truthful reality: A truthful reality is not a denial of the past. It is the understanding that the past and those who endured it, are the launching pad for those of us living in the present. Davis states, “in the 1960s we confronted issues that should have been resolved in the 1860s. And I’m making this point because what happens when 2060 rolls around? Will people still be addressing these same issues? And I also think it’s important for us to think forward and imagine future history in a way that is not restrained by our own lifetimes.”
An educated voice: William Ellery Channing concluded that “others are affected by what I am, and say, and do. And these others have also their sphere of influence. So that a single act of mine may spread in widening circles through a nation or humanity.” Everett Rogers studies the diffusion of innovations in societies. He has concluded that for an idea–whether true or false, good or bad—to become embedded in society, it only takes 5% of the population to believe it, and if 20% become aware of the idea, it becomes unstoppable. In Rwanda, the genocide of Tutsis by Hutus in April 1994, was because of untruths spewed from the radio.
Love: Dr. King professed that “love is the only creative, redemptive, transforming power in the universe.” The beauty of love is that you can love and disagree. Love is a choice. You choose to be ruled and guided by love, just as you choose to be ruled and guided by fact or opinion, or emotions and feelings.

Protest gives an AND rather than an OR.

A practical guide on how to confront hate

Poster saying "Hate has no home here." — Poster in my office.

** The succession of package bombings presently terrorizing the citizens of Texas has prompted a repost of this blog.

After the events in Charlottesville and the incredible outpouring of hate and violence, many of us are wondering – what can I do to confront hate, white supremacy, and racism? I know that many of us feel disheartened, furious, or even helpless in the face of evil. What can we do to take action?

Here is a practical guide based on my experience in human rights and peace advocacy.

1. Know your human rights.

This is an important step that often gets forgotten. Learning the content and extent of basic human rights will give you the tools and language to confront hate. The Universal Declaration of Human Rights is the key document guiding human rights advocacy. It is based on the universality, inalienability, and indivisibility of human rights and is founded on the core values of equality, non-discrimination, and human dignity. Each human life is of equal value, and the human rights of all are worth fighting for.

Discrimination, suppression, racism, marginalization, and violence against individuals or groups are human rights violations that must be confronted. There are many different ways to do that: by reporting human rights violations to the authorities or other entities (e.g., you can report civil rights violations to the ACLU; if you are at UAB, you can contact the Office of Diversity, Equity and Inclusion), by documenting them, or by learning about them and educating others. You can learn more about international human rights by visiting the website of the United Nations Human Rights and by reading our blog, in which we cover international human rights issues.

2. Speak up in the face of injustice.

Once you know what human rights and human rights violations are, I encourage you to pay attention and speak up in the face of injustice. Document, record, and monitor what’s going on around you. Pay attention to what happens in your everyday life, and if you see injustice, say something. Notice if someone speaks over your colleague of color or always disrespects the points made by the women on your team. Think about diversity when creating a job ad. Call your friend out on that racist or sexist joke. Talk to your relatives about your views (I know, that is a hard one). If you feel uncomfortable confronting the perpetrator, team up with others who agree with your view that racism, sexism, Islamophobia, anti-Semitism, etc. are unacceptable. Again, document and report what happened and find a way to inform authorities, your diversity officer, or your equal opportunity department. Look for ways to empower the victim by expressing your support, talking to him/her, and educating them about their human rights.

The goal is to make “every day” suppression of a specific group based on race, color, religion, ethnicity, immigration status, sex, gender, sexual orientation, age, or disability status just as unacceptable as the violence and hatred in Charlottesville. It’s these “normal”, hidden human rights violations that are particularly dangerous to our society and that we have to confront together.

3. Be aware of your own biases.

The last months, and especially the events last weekend in Charlottesville, have shown that racism, sexism, xenophobia, and any other systematic suppression of specific groups has become socially acceptable in certain circles. Racism is now fully in the open; white supremacists feel emboldened to show their faces while expressing their hateful views. This has an impact of how we view ourselves and our position in society. It is on all of us – and especially on white people – to confront hate. As a former neo-Nazi said to the Huffington Post, “White people need to solve the problem of white supremacy. It’s white people’s problem, we created it, and it’s a problem we need to fix.”

It is incredibly important to be aware of your own biases (and we all have them). Realize if you cross the street when a black man walks towards you. Notice if you assume that someone is less competent because she is a woman, a person of color, or Muslim. Think about systemic racism and structural violence in your own environment and find ways to confront them. Actively learn about how our society has grown to marginalize some to the benefit of others.

One of the ways to overcome some of these biases and stereotypes is to engage with those who are different. Research reveals that interpersonal contact is one of the best ways to reduce prejudice, a theory usually referred to as “contact hypothesis”. I encourage you to reach out and make new friends outside of your race, religion, and gender.

4. Join a movement or a cause that fits your passions and interests.

Obviously, being aware is not enough. Join a movement and talk with others who feel the same. Look for a rally in your community. Organize a vigil. Participate in a discussion. Engage with others. Get together formally or informally. Look for opportunities to talk. Here in Birmingham, you can become part of the StandAsOne Coalition . If you are a UAB student, you can join the Students for Human Rights student club or come talk to us at the Institute for Human Rights.

It is important to find a cause that fits your interests, your passion, and your skills. I know I said this before – not all of us are born to be activists or community organizers. We cannot all become Martin Luther Kings, Nelson Mandelas, or Leymah Gbowees. But we all can contribute by supporting the movement. Maybe you have great writing or social media skills. Maybe you like to organize or have great experience on how to implement ideas. Maybe you know about technology. Maybe you love public speaking. Think about what you are good at and how your skill and talent can be used to move the cause forward.

5. Call your representatives.

One of the most effective ways to achieve policy change in this country is to call your representatives. It is a very easy and quick thing to do. FYI – calling is much more impactful than writing an email, Facebook message, or letter. The message can be brief and go something like this:

My name is ____________________.

I live in Representative/Senator ______________________ ‘s district. (Since you can vote for/against the legislator, your opinion is more important.)

(At some point the staff will probably ask you for your zip code. This helps them verify that you do live in their district.)

I would like Representative/Senator _________________ to denounce the violence and hate in Charlottesville (or support any other cause relating to human rights, civil rights, etc.) (This is a general request.)

I would like Rep/Senator _________________ to vote in favor of House Bill XYZ/Senate Bill XYZ (This is a specific request.)

You can also include a personal story of how your human rights have been violated or about injustices you observed. Keep it brief and to the point.

Thank you, __________________ for your time.

Please be polite to the staff (which is who you will most likely get on the line). The staff does not have influence on the decision-making process, but they will record your call. They do not mind taking opposing views as long as the conversation is civil.

If you are nervous, this is a good summary of what happens if you call.

6. Educate others.

Educating others about the dangers of evil is key to confronting hate. The movement will grow momentum by gaining new members. Education does not necessarily have to be formal (as in “let me sit you down and tell you about human rights”, although this is important too), it can be informal, by leading by example, or by bringing a friend along to a conversation you’re having. It can happen person to person, on social media, or any other platform you use to connect with others. Creating art, poems, and performances are incredible ways to get your point across to people who might find formal education doesn’t resonate with them.

Personally, I think it is such a privilege to be an educator. It is one of my favorite parts of my job to talk to students about issues that affect the world and to encourage them to learn more about these topics. You can do that too: Teach your children (or your nieces, nephews, cousins…) about kindness, human rights, and peace building. Teach them also about systemic suppression, racism, and the way our society has oppressed minorities. Talk to them about what bothers you and what you would like to achieve. You don’t have to be a professor or teacher to educate others. You have learned about human rights, and sharing this knowledge with others will be useful not only to them, but also to you. It will help you specify your ideas and clarify what you deem most important.

7. Donate.

One of the fastest and easiest opportunities to make an impact is to donate to an organization that fights for human rights or civil rights. We at the Institute would certainly appreciate your donation because raising awareness for human rights is our daily business – thank you for thinking about it – and here are some other organizations to consider as well:

American Civil Liberties Union
Southern Poverty Law Center
NAACP
Anti Defamation League
Council on American-Islamic Relations
National Organization of Women
Human Rights Campaign
National Disability Rights Network
National Network for Immigrant and Refugee Rights
Human Rights Watch
Amnesty International

8. Take care of yourself.

Finally, and most importantly, self-care is incredibly important for all of us who work in advocacy. Confronting hatred, violence, and suppression is a big task, and honestly, it is exhausting, depressing, and hard to deal with mentally and physically. It is easy to get discouraged and to give up. It is therefore important to know what you can do (and what you cannot do), what you are willing to do, and what your priorities are. You cannot do everything, but if everyone does their part, we will eventually get there, step by step. Focus on the local level, your own community as a start. That is how we change the world – person by person.

Also, make sure you do not get overloaded with terrible news. Take care of your needs and shut down Facebook, Twitter, cable news, etc. when you start to feel overwhelmed. Enjoy time with your friends and family. Be kind to yourself and realize that real progress takes patience.

Remember, we are in this together. We can do it, one step at a time.

Be a Real Man: Toxic Masculinity

Man turning his head to face the camera. — He-Man. Source: Reddy Aprianto, Creative Commons

What does it mean to “be a man”? The traditional response would involve being dominant, physically strong, and emotionally closed off. Some might see someone who is tough and intimidating, who never cries in front of others, and say that he is a “real man.” Men in our society are pressured to fit perfectly into this traditional depiction of masculinity. If a man fails to be strong enough or shows too many emotions, he is often shamed by others. When a man’s masculinity is questioned, he might make a point of acting more masculine, which could lead to harmful or even violent behavior. It can have a negative effect on his mental health, contribute to the occurrence of intimate partner violence, and marginalize certain groups. When masculinity is forced upon individuals and is significantly harmful, it becomes toxic.

For the purposes of this blog, toxic masculinity refers to masculine traits, attitudes, and behaviors that are harmful, yet continue to be encouraged by much of society.

Impact of Toxic Masculinity on Mental Health

Masculinity is often associated with not sharing one’s feelings with other people. Men are not expected to be emotional individuals. When they are emotional, they are often chastised. The suppression of emotions is a negative thing for anyone to do. Bottling up everything does not make one’s feelings go away and can have long-term consequences. In a meta-analysis of 48 studies, there seemed to be a relationship between the suppression of emotions and an increase in negative changes in mental health, such as depression and anxiety. There also seemed to be a relationship between the suppression of emotions and a decrease in positive changes in mental health, such as life satisfaction.

The negative effects of societal expectations of masculinity begin in childhood. One study, which used a sample of 280 middle schoolers, found that the boys in their study began to conform to traditional expectations of masculinity between the fall and spring of their first year of middle school. The results of that study also suggest that there is a relationship between the presence of depression and conformity to traditional masculinity. The study defines traditional masculinity as, “a dominance-oriented ‘bravado’ with which individuals posture for social dominance through fundamentally maladaptive behaviors, such as physical toughness and emotional stoicism, that project social power and invulnerability.” Many of the behaviors that traditional masculinity supports are “socially dysfunctional,” such as suppressing emotions and being physically aggressive. Considering the fact that middle school is a critical point of development, one can see that long-term harm can be caused by being held to standards that relate to depression and dysfunctional social behaviors.

Suicide is the third leading cause of death for boys, which suggests that there are serious mental health issues and factors that need to be addressed. Boys who fail to fit into the norms of traditional masculinity are often bullied by those who adhere to norms well. Bullying is associated with symptoms of depression, which has the potential to lead to the occurrence of suicide. One study, which used a sample 236 students, found that individuals who had experienced bullying had more symptoms of depression and suicidality four years after initially being surveyed than those who did not report that they had experienced bullying. In addition to depression, bullying that relates to failure to meet gender norms can lead to violence against others.

Intimate Partner Violence

Not only does toxic masculinity harm men themselves, but it also harms the other people in their lives. One study, using a sample of 570 married men in Bangladesh, suggests that increased norms of gender equity are associated with a decrease in the use of “coercive control” over men’s partners. The men in the study were presented with a list of coercive behaviors, such as, “when I want sex I expect my partner to agree,” and, “I have more to say than she does about important decisions that affect us.” The majority of the men reported using most of the behaviors. On average, the men agreed with 5.7 of the 8 traditional gender attitudes, such as, “a woman should obey her husband,” and, “a woman’s most important role is to take care of and cook for her family.”

Another study, which surveyed 600 men, looked to test the presence of a relationship between “masculine discrepancy stress” and intimate partner violence. The study defines masculine discrepancy stress as, “a form of stress arising from perceived failure to conform to socially-prescribed masculine gender role norms. Intimate partner violence is mental, emotional, or physical violence towards an intimate partner. The results of the study suggest that “masculine discrepancy stress” was significantly effective in predicting a man’s history of committing intimate partner violence. If a man felt that their masculinity was being questioned, then they felt the need to perform strong acts of masculinity, such as acts of violence.

Men standing by a wall and talking to each other. — Men Gathering. Source: Eleni Papaioannou, Creative Commons

The Marginalization of Groups

If a boy or a man is considered to be too feminine, people might call him a girl or say he’s gay in an attempt to make him feel bad about who he is. This depicts being feminine or being gay as being a bad thing, like it is shameful to be anything other than a straight man. Why are entire groups of people being marginalized in order to demean another person? What is wrong with possessing traditionally feminine qualities?

One might suggest that it is only a problem when someone possessing those qualities breaks traditional gender roles. However, that does not explain it. Women are frequently supported for displaying certain characteristics, such as being strong, or participating in certain activities that are traditionally masculine, such as enjoying sports, hunting, and fishing. In other situations, their positive “masculine” characteristics are twisted around into negative “feminine” ones. For example, if a woman is very confident and has strong leadership skills, she is likely to be called “bossy”. If a girl is more logical and is not very emotional, then she may be considered cold-hearted and mean. A man and a woman can act in the exact same way, but they will not receive the same response from other people.

Toxic masculinity also has a significant impact on transgender men. Violence against the transgender community has been on the rise. In some situations, trans-men experience “defensive masculinity,” where they conform to traditional ideas about masculinity, whether they identify with them or not, in fear of violence. Toxic masculinity harms their mental health and puts them at risk of violence if they do not meet traditional gender norms. It is more than a matter of people not agreeing with non-traditional ideas about gender. Toxic masculinity has the potential to be an issue of life and death for transgender individuals.

Why Is Toxic Masculinity an Issue of Human Rights?

Ultimately, traditionally masculine traits themselves are not bad, but they become negative when they are expected and forced upon people. Toxic masculinity has the potential to violate human rights. It can be harmful to mental health and lead to intimate partner violence, both of which are public health and human rights issues. According to Article 3 of the Universal Declaration of Human Rights, “Everyone has the right to life, liberty and security of person.” Toxic masculinity can also act as a barrier to gender equality and harm the LGBTQ community. Article of the Universal Declaration of Human Rights says that all people are entitled to the rights given in the declaration, “without distinction of any kind, such as race, color, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.”

For years people have tried to explain away toxic masculinity as “boys just being boys” and simply “the way men are,” but that is not fair to anyone. The way people act is hugely impacted by the way people expect them to. Societal expectations need to change to support boys and men in being kind and being open with their emotions. Violence and aggression cannot be accepted as granted parts of masculinity. Men do not have to be strong and domineering to be men.

Diagnosing ADHD: Mental Health and Human Rights

Playground adventures. Source: BrownZelip, Creative Commons

Mental health is a topic that is becoming increasingly recognized as an important public conversation. It is usually focused on depression and anxiety and is often overlooked in the context of human rights. It is important to recognize that mental health is a public health issue, and therefore a human rights issue. Mental health has an irrefutable impact on an individual’s physical health and their quality of life. It can also harm their ability to receive an education. This blog will discuss Attention-Deficit/Hyperactivity Disorder (ADHD) and the issues created by the stereotypes and stigmas related to mental health.

Conditions like ADHD are frequently given a specific popularized depiction. Though the depiction may not be entirely incorrect, it is rarely inclusive of all the individuals experiencing these conditions. When people think of ADHD for example, they often think of a boy with a lot of behavioral problems and poor grades. The fact of the matter is that people with ADHD can be any gender and can have any kind of experience in school. Using stereotypes to inform our ideas about the people who have certain conditions impacts if and when people who have these conditions are able to receive a diagnosis and treatment. Because of this, girls with ADHD are frequently unaware of what they are experiencing.

What Is ADHD?

ADHD is a disorder that results from the way the brain develops. According to the Centers for Disease Control and Prevention, “ADHD is one of the most common neurodevelopmental disorders of childhood.” It is very important to understand that ADHD is not merely a behavioral issue. It is a condition that cannot be punished away. ADHD brains work differently than brains without ADHD. ADHD brains lack a sufficient amount of dopamine and norepinephrine, two neurotransmitters that transport signals in the brain. They are like filters for your brain. Dopamine helps to regulate the reward center of the brain, movement, and emotional responses. Norepinephrine strengthens signals that are relevant and important while blocking information that is unnecessary. Medicines that treat ADHD typically aim to support the circulation of these neurotransmitters in the brain. These medicines decrease the frequency of the symptoms of ADHD, though they do not eliminate them.

In addition to the symptoms related to impulsiveness and inattentiveness, the lack of filter ADHD causes in the brain can lead to sensory overload, which can cause a lot of stress and anxiety. When this occurs, one becomes overwhelmed by all of the noises you hear, the things you see, and the things you feel. You notice everything around you, including the things that are unimportant.

Depending on an individual’s personal symptoms and experiences, they may have one of three different types of ADHD. One type of ADHD is the “Predominantly Hyperactive-Impulsive Presentation”. This type can involve a lot of fidgeting, feelings of restlessness, and an unusually large amount of impulsive behavior, such as interrupting people. Another type of ADHD is the “Predominantly Inattentive Presentation”. This type often involves forgetfulness and difficulties in fully absorbing new information. The third and final type is called the “Combined Presentation” and involves experiencing the symptoms of the other types equally.

Differences Between Boys and Girls With ADHD

Girls are significantly less likely to be diagnosed with ADHD than boys are, though they are not less likely to actually have it. One study, using data from the Danish National Birth Cohort, found that children whose parents reported ADHD behaviors and who were undiagnosed were girls more often than boys. Because of this, girls with ADHD are more likely to go untreated than boys are. The differences in how boys and girls experience ADHD contribute to the underdiagnoses of girls. Another study, which combined the results of 8 prior studies to have a sample of 772 boys and 325 girls, suggests that boys with ADHD are more likely to display symptoms of impulsivity that girls with ADHD are, based on the children’s performances on “Continuous Performance Tests”. Symptoms of impulsivity are often easier to recognize than inattentiveness and result in behaviors that catch people’s attention. Inattentiveness, which girls more frequently experience, does not lead to behaviors that are as disruptive as the behaviors of impulsivity.

Children in a classroom reading with their teacher. — students-in-class-with-teacher-reading. Source: Ilmicrofono Oggionom, Creative Commons

Why It Matters

ADHD is highly connected to the issue of mental health. According to one study, girls with ADHD are more likely to experience comorbid disorders such as depression, anxiety, oppositional defiant disorder, and conduct disorder than girls who do not have ADHD. Individuals with ADHD may internalize what they are going through, blaming themselves and feeling like what they are going through is their own fault. They may externalize what they are going through, impacting the way they interact with other people and their environments. Internalizing and externalizing behaviors occur in individuals with ADHD regardless of the existence of a diagnosis but being undiagnosed can make the situation more difficult.

The possibility of being diagnosed with ADHD is also impacted by many social determinants. Social determinants are defined as “conditions in which people are born, grow, live, work, and age.” They lead to avoidable health disparities. It is important to recognize social determinants when it comes to mental health and human rights, because they highlight the fact that people of different backgrounds do not have access to the same resources. Factors that are out of an individual’s control impact their ability to access their human rights and maintain a good quality of life. By identifying social determinants, we can begin to identify changes that can be made to diminish injustice in the world. For example, even the country that someone with ADHD lives in can impact the chances that they will be diagnosed.

In France, 0.5% of children are diagnosed with ADHD, while about 12% of children in the United States receive a diagnosis. Different countries around the world have different views of ADHD, affecting their rates of diagnosis and the methods of treatment. The treatment of ADHD in France frequently involves prioritizing methods such as therapy and family counseling over medicines. In Germany, it is likely that students with ADHD benefit from the “outdoor component” of their education, as being outside can be more favorable for them than a traditional classroom. The United States relies more heavily on using medicinal methods to treat ADHD.

Another social determinant that impacts treatment is socioeconomic status. Even if a child in poverty has received a diagnosis, it is still possible that they cannot afford treatment. If they are uninsured, it would be difficult for them to access medication or therapy. Race also acts as a social determinant. The results of one study suggest that there is a large disparity in ADHD diagnosis and treatment that negatively impacts African-American and Latinx children. According to the study, it is more likely that the disparity is due to African-American and Latinx children being underdiagnosed and undertreated than white children being overdiagnosed and overtreated.

Social determinants like nationality, socioeconomic status, and race can be barriers to a child’s diagnosis and treatment for conditions like ADHD. These factors are out of the child’s control and create disparities that cause further harm. Even if an individual knows what a problem is, they cannot work towards alleviating it if they do not have the resources they need. If a black girl is born is born into a New York family in poverty, she may lack the ability to spend time outside, receive certain medications, or go to therapy. She would not have access to the same resources as children from families with higher incomes or different geographical locations. This injustice feeds into comorbid disorders and has a negative impact mental and public health, as emotional issues can develop from being able to understand the injustice.

The Universal Declaration of Human Rights includes the right to education (Article 26) and the right to an environment that promotes health and wellbeing (Article 25), along with many others. Access to these rights is limited when individuals with conditions like ADHD are unable to seek treatment, whether that treatment be medicinal or a form of counseling. The effect that these conditions have on one’s mental health makes a significant difference. Education is one of the human rights that is fundamental to growth and flourishing in life.

We, as a global society, must recognize the relationships between mental health, public health, and human rights. They are not isolated issues. The way we approach one impacts the outcomes of the others. Mental health is a part of public health, impacting an individual’s physical health and their quality of life. Both mental health on its own and public health as a whole are largely influential in one’s ability to access their human rights. Everything is connected.

The Right to Menstrual Hygiene

a picture of three girls smiling — Jordanian School Girls. Source: David Stanley, Creative Commons

It probably goes without saying that periods are difficult to manage. They are painful, expensive, and often quite problematic for people who experience them. We use resources such as pads, tampons, pain relievers, and bathrooms in an effort to manage menstruation. According to the WHO-UNICEF Joint Monitoring System, menstrual hygiene management (MHM) is when people with periods are able to use sanitary materials to absorb menstrual blood, change and dispose of these materials in privacy as needed, and have access to soap and water to keep clean. For those of us who do have access to what we need to manage menstruation, it seems that we often take these things for granted. But what if someone doesn’t have these resources within reach? The bottom line is that a lack in opportunity to practice proper menstrual hygiene is a violation of human rights due to its negative impact on mental and physical health, access to education, and gender equality.

What Is the Problem?

The aspect of this issue that might be the easiest to recognize is the inaccessibility of products like sanitary pads and tampons. One study in Kaduna State, Nigeria reported that only 37% of women in their sample had all the products needed for proper menstruation management. In Uganda, 35% of women reported the same thing. This can partly be attributed to financial issues and the frequency at which the products must be purchased. Some products, such as menstrual cups or washable pads, can be washed and reused over an extended period of time, making them cheaper in the long run. However, they are initially far more expensive than the disposable options. They are simply outside of the budget for many people. Even when someone can afford to pay for the reusable materials, finding somewhere to purchase them may be a problem.

Issues of accessibility do not end with menstrual hygiene products. In many countries, schools lack proper sanitation facilities, like bathrooms, which are vital to being able to safely and comfortably replace and dispose of used menstrual products. This is seen in Cochabamba, Bolivia, where there is an average of 1.2 “toilets” per primary school. These “toilets” are actually pit latrines. They are not usually kept in good condition and rarely have sufficient waste disposal options. In situations like this, there is little to no access to a truly safe and private place to change menstrual materials.

a picture of a traditional pit latrine, which looks like a very small building with a tin roof and two tin doors — Traditional Pit Latrine. Source: SuSanA Secretariat, Creative Commons

Exacerbating this issue are the stigma and shame associated with menstruation. Around the world, girls are taught from a young age that having a period is something to hide and to be embarrassed of. In many countries, girls are even considered to be “dirty” when on their period. This can be seen in western Nepal, where there is a tradition called “chaupadi” which requires that girls and women stay outside throughout menstruation. If they enter a home, it is believed that all of the people and animals of the household will fall ill. This perspective puts both their mental and physical health at risk. Menstruation is frequently viewed as a taboo subject, so many girls are not taught anything about it before their first period. Even after they begin to experience menstruation, they do not have access to much knowledge of why it happens or what good menstrual hygiene management is.

It is also important to recognize the relationship between menstrual hygiene management and the transgender community. Menstruation is typically referred to as a strictly feminine issue, but that is simply not the case. Many transgender men and non-binary individuals experience periods, and they should be included in the conversation about menstruation. By failing to recognize their connection to menstruation, we fail to recognize the validity of their experiences and identities. This failure is a problem within itself, but it can also have repercussions on the mental health of transgender and non-binary individuals and their ability to access sanitary materials and bathrooms for menstrual hygiene management. We need to actively work towards being more inclusive with the language we use when discussion periods and related topics. This involves choosing gender neutral terms over gendered terms, such as choosing to say “menstrual hygiene products” rather than “feminine hygiene products”.

Why Does It Matter?

According to Article 25 of the Universal Declaration of Human Rights, every individual has “a right to a standard of living adequate for the health and well-being” of themselves. When you are told that one of the basic biological processes that you experience and cannot control is shameful, it has the potential to lower the value that you see in yourself. Combined with the common lack in understanding of menstruation, this can lead to significant amounts of fear and confusion and have a considerable negative impact on mental health. Article 26 dictates that everyone has a right to education. Without access to clean menstrual management products or places to change and dispose of used ones, many girls around the world miss school during menstruation to try to keep it hidden. Some girls do not even have the option to go to school during that time. This creates a disparity between the educational and career opportunities of men and women, violating Article 2 of the declaration, which says that everyone is entitled to their rights without discrimination based on distinctions like one’s sex. It is unacceptable to allow limitations to be placed on individuals’ access to their human rights based on something that is uncontrollable. In order for things to change, individuals must take action.

What Can We Do?

Part of the reason why access to menstrual management products is such a difficult issue to deal with is that the majority of people are not comfortable talking about it. Even in the United States, where we generally have access to education about the most basic aspects of menstruation and know that it is normal and healthy, there seems to be some sort of collective, irrational fear surrounding the topic. Periods have a direct impact on half of the world’s population and an indirect impact on all of the population. We cannot continue trying to pretend that the obstructions of human rights that are caused by poor menstrual hygiene management do not exist. Conversations about menstruation might be uncomfortable at first, but they are absolutely necessary. uncomfortable at first, but they are absolutely necessary.

Many organizations have begun working towards improving MHM worldwide. AFRIpads, for example, works to provide menstrual kits with reusable sanitary pads and storage bags to women and girls throughout Africa, while creating job opportunities within the organization for women in Uganda. They also collaborate with Lunapads in a program called One4Her. For each eligible product that is purchased from Lunapads, an AFRIpad is donated to a student in need. On UAB’s campus, we have access to a chapter of Period: The Menstrual Movement, an organization that is dedicated to improving access to menstrual hygiene products for homeless women in the United States. If you are interested in taking action, the group is currently hosting a donation drive for pads and tampons through October 31. You can find donation boxes by the elevators in any of the residence halls. They are also hosting a Period Packaging event at the Spencer’s Honors House from 6:30pm to 8:30pm on November 1, where people will come together and pack menstrual hygiene products in kits to be given to those in need. Additionally, the Blazer Kitchen is hosting a toiletry drive through October 30, to which you can donate menstrual hygiene products, as well as many other non-perishable items.

If you lack the resources to financially support the improvement of MHM, do not be afraid to speak up and get involved in the conversation. Be a part of spreading awareness and breaking the stigma surrounding periods.

Discover Your Passion: The Quest for Social Justice and Human Rights Begins Within Ourselves

This is the sermon that Dr. Tina Kempin Reuter, Director of the Institute for Human Rights, gave on April 23 at the Unitarian Universalist Church of Birmingham.

A visitor during exhibition ” Luminarium ” sculpture is designed challenge diplomats, UN officials, school children and communities to think more creatively about how to make the work of the Human Rights Council better understood and applied around the world. Source: Creative Commons, Photos by the United Nations, Jean-Marc Ferré

When we talk about our understanding of justice, many of us will most likely have to look to our upbringing for clues. For me, this is certainly true – the trajectory my life took to where I am today, standing before you as the Director of the Institute for Human Rights at UAB, begins with my childhood in Switzerland. I’d like to share two defining moments from my life that have influenced who I have become. Growing up in Switzerland in the 1980s, my family was fairly traditional. My dad worked outside the house as the main provider, my mom was for the most part a stay at home mom. When I was a teenager, my mom decided that she would like to run for public office. She ended up the first female mayor of the town I grew up in, and I admire her greatly. She has been a true role model in my life, showing that women can achieve whatever they want. I must say a word though about my dad. When my mom ran for public office, my dad, who had a very successful career at one of Switzerland’s major banks, supported this endeavor. At the time, he had a job that required a lot of travel, but he decided to switch internally to a position that would enable him to be home more, realizing that my mom’s commitments would often happen at night and that we, his kids, would need him (even though as teenagers we might not have communicated that very clearly). I would say my dad is a true feminist, even though he would probably cringe to hear me say that. He never gave me the feeling that I wouldn’t be able to do anything I wanted because I am a girl and he supported my sister and myself (and my brother, too) in any endeavor we were looking to engage in. My parents – through their achievements and by supporting one another – instilled in us a true sense of equality and I will always be very grateful for that early lesson. I am lucky to have found a husband who agrees with this model – I wouldn’t be able to do what I do today here in Birmingham without his support and encouragement. I think this is why Maya Angelou’s poem really resonated with me, even though it was obviously written in a completely different context. Equality, for ourselves and in the way we treat others is the basis for social justice and the basis for one of the most important principles for human rights, which is non-discrimination.

The second defining moment came when my mom was elected to the social affairs council of our town. This was in the early nineties and the wars in the Balkans had just started. Switzerland was overrun by refugees, mostly from Kosovo and Bosnia. It used to be the case that refugees were processed and housed in the large urban centers in Switzerland, but because of the sheer numbers of new arrivals, mid-size and smaller towns had to start taking refugees as well. My mom found herself in a position that all of a sudden, she was responsible for finding ways to accommodate asylum seekers in our town that was completely unprepared. I will always remember waiting at the train station for the first family to arrive. We went in person (again, there wasn’t anything in place) to pick them up and bring them to temporary housing that was put up on an empty lot. I remember them when they arrived, mother, father, and two boys, thin, with haunted eyes, and nothing but their clothes on their backs. I remember sharing our toys and other personal things with them because they had nothing.

Ever since, I have been interested in the why and how does it happen that people fight and kill each other and commit the worst imaginable atrocities. I realized relatively quickly though that what interested me was not only the why, but also what to do about it. This is how I came to the topic of human rights and peace. I’m interested in what we can do to combat human rights violations, empower those who are suppressed, and frankly, how we can make the world a better place. You might have guessed it – I’m an idealist at heart.

This is how I approached the establishment of the Institute for Human Rights at UAB. The Institute was approved in 2014, but didn’t officially start until my arrival in February of last year. I started off as a one woman show, but now have a diverse team of researchers who work with me. The Institute has three areas of focus: education, research, and outreach. Our educational mission focuses mainly on UAB students, but also includes community training. We’re in the process of developing a minor in human rights and are an integral part of the new MA degree in the Anthropology of Peace and Human Rights. We offer internships for undergraduate students to learn about human rights, advocacy, and to perfect their writing skills. A big part of our educational mission that goes beyond UAB is our blog and I encourage you to take a look. We cover as diverse topics as the chemical attack in Syria, LGBTQ rights in the United States, the intersection of HIV and human rights, and the issue of child marriage around the world. As an institute at an academic institution, research is a core part of what we do. My own interests focus on empowering marginalized voices in global governance. I’m interested in the patterns of marginalization and suppression and what people have done to be heard and break out of their suppressive situation. I’ve focused on ethnic conflict resolution, international law, and human rights approaches to some of the world’s most deeply rooted conflicts, including the Israeli-Palestinian conflict, the conflicts in the Balkans, and the tensions in Northern Ireland. In addition, I am an expert and advocate for rights of persons with disabilities and a lot of the work we do today focuses on empowering persons with disabilities and talking about rights of persons with disabilities on a global scale. The last part of our mission is outreach. We do community training on human rights, are in the process of developing a curriculum for elementary students, and engage in solidarity efforts. You might have heard about our public speaker program, which is an important part of our work. We bring speakers to town to discuss global human rights topics and organize panel discussions on the world’s most pressing topics. Past speakers included Nobel Prize winner Leymah Gbowee and Ambassadors from Kosovo and Syria, Tibetan monks, and professors from other universities. I often speak about human rights and human rights violations myself, too, especially as it concerns refugees, persons with disabilities, and human rights education.

The question I get asked the most is “what can I do?” and this is what I want to talk to you about briefly. You need to ask yourselves is two questions: first, what is my passion? And two, what am I good at? When Leymah Gbowee was in town last September, she gave a lecture to our students at UAB. In her talk, she spoke about how she became the leader of the women’s movement that ended the Liberian civil war and enabled the election of the first female head of state in Africa. She said that for us to become active in the field of human rights, social justice, and peace, we have to “find our fire”. This is what I encourage you to do. Look for the defining moments in your life, just as I had mine. You might find that what really captures you is ending the wage gap, focusing on ending economic inequality, battling institutional racism, advocacy on behalf of refugees, which I know is a passion for some of you in this congregation, or advocacy on behalf of children. This is a very individual process and I encourage you to think deeply and reflect. Only if you find your own passion and your “true fire”, you will be able to be an agent of change and social justice.

Pipedreamer. Source: new 1lluminati, Creative Commons

Obviously, not all of us will be Martin Luther Kings, Leymah Gbowees, Ghandis, or Mother Theresas. What we have to realize though is that none of these social justice leaders would have been able to achieve what they achieved without the support of others. Just like my mom wouldn’t have been able to become mayor without the support of my dad or I wouldn’t be able to stand in front of you if it weren’t for the support of my husband. We might not remember their names, but let me tell you, their support is just as important as the one of the leaders. This brings me to the second question – what are you good at? Even if you think you have nothing you can contribute, let me tell you this is not true. Everyone of us has something we are good at. Maybe your strength is to build relationships – why don’t you reach out and connect people who have similar interests? Maybe you like to knit or sew – you can contact a shelter and see what kind of needs there are. You can sew clothes for little babies who were born too early. Knit sweaters for the homeless. Maybe you have great writing skills – why not volunteer your time for an underfunded public school to write grant applications? You see where I am going with this.

When we want to inspire social change, we need to first start with ourselves and then with our communities. Unless we become UN Secretary General, US President, or any other highly visible position, we won’t be to tackle the big problems of the world. I know it is easy to give up when looking at the many issues we face today. Famine in South Sudan, Somalia, Nigeria. Dying children in Syria. Refugees who try to cross the Mediterranean on rubber dinghies. Decaying neighborhoods. Members of the LGBTQ community beaten and put in concentration camps in Russia. How can you not resign, throw up your hands and say, what can I do in the face of all this suffering? Let me tell you, there is so much you can do. Social change starts small – in our neighborhood, in our group of friends, in our community. Just because you can’t personally solve the Syrian crisis doesn’t mean that you can’t be part of social justice. So – ask yourself: what am I good at? And how can I use this power or skill to change my community? Personally, I realized pretty quickly that my calling is not to be a community organizer, but that my strength is to be an educator. This is why I am professor and the director of the Institute for Human Rights today, because my “fire” is to educate others, to give them the tools that they need to change their own communities.

Let me end with a word of caution. Some of you know that I am the mothers of two little boys. When I see what they watch on TV, I can distinguish two narratives. One is that the world can be divided into good guys and bad guys, and the other is that we have to help and rescue people. I’m not going to say much about the first assertion besides that human nature is not absolute but relative, and so much depends on the context. The world is a complex place with lots of shades of grey. It is the second point though that I find important in the context of human rights and social justice. This idea that we have to rescue others seems deeply ingrained in the American culture and – please forgive my bluntness – related to white privilege. It’s good to care for others, but personally, I think the approach of rescue is wrong. What unites marginalized communities is that they lack agency to make themselves heard. This doesn’t mean that they are vulnerable. Many members of marginalized communities are some of the strongest people I’ve ever met. We need to focus our social justice efforts on empowering those who don’t have voice, to give them the tools they need to build agency. They don’t need us to speak for them. We need to listen carefully to what they are saying and not to come in with our preconceived notions of what they need. This, I think, should be the premise of social justice work and it is a principle that I apply in my own work advocating on behalf of others. The goal is to build a world in which everyone can reach their full potential. I am excited for you to join me in this endeavor. As Maya Angelou said, let’s keep on marching forward. Thank you.

Bangladesh: The Forgotten Genocide

April is Genocide Awareness and Prevention Month. The word genocide brings to mind the well-known horrors of the Holocaust, Rwanda, and the former Yugoslavia; yet, numerous atrocities that have gone unnoticed and unmentioned. I will focus on dehumanization, extermination, and denial for this blog to bring awareness by shedding light on and bearing witness to the history of the Bengali people. For clarity, dehumanization is defined as when one group denies the humanity of another group, extermination is the action of mass killing itself, and denial refers to the perpetrator’s effort to disprove that the genocide ever occurred.

Three refugee Bengali women look sad. — “Bengali Refugees in India, 1971” by Bruno Barbey. “মুক্তিযুদ্ধ ই-আর্কাইভ ট্রাস্ট.” Creative Commons.

During the 1970s, a genocide took place in present-day Bangladesh. Rough estimates approximate a death toll numbers of nearly 3 million. The systematic annihilation of the Bengali people by the Pakistani army during the Bangladesh Liberation War, targeted Hindu men, academics, and professionals, spared the women from murder, but subjected nearly 400,000 to rape and sexual enslavement.

Bangladesh, as a nation, did not exist prior to 1971 because it was part of an area called “East Pakistan”. The pursuit of independence for Pakistan came following India’s independence from Britain. At the time, religion and culture separated the East and West sections: West Pakistan was populated by mostly Muslim Punjabis, while East Pakistan was more diverse with a considerable population of Hindu Bengalis (Pai 2008). West Pakistan looked down upon their eastern neighbors, calling the area “a low-lying land of low-lying people” who “polluted” the area with non-Muslim values (Jones 2010). This is a clear demonstration of dehumanization which Stanton says “overcomes the normal human revulsion against murder” by equating the victimized groups to vermin and filth. Lacking empathy for their disregarded neighbors, the people of West Pakistan abused their eastward neighbors economically and through lack of aid. West Pakistani elites, living and working in the political center of the country, siphoned most of the country’s revenue, initially generated by East Pakistan (Jaques 1999). Additionally, West Pakistan neglected to send adequate aid following the Bhola Cyclone that ravaged East Pakistan, and left close to 500,000 dead in 1970 (Pai 2008). The amalgamation of denied human rights contributed to the commencement of the Bengali independence movement. In response to the Bengali’s call to secede, West Pakistan developed Operation Searchlight.

Operation Searchlight is seen by many as the first step in the Bengali genocide (Pai 2008). Per the Bangladesh Genocide Archives, the operation, initiated on March 25, 1971, resulted in the death of between 5,000 and 100,000 Bengalis in a single night. Forces of the Pakistani Army targeted academics and Hindus, specifically murdering many Hindu university students and professors. The goal of the operation was to crush the Bengali nationalist movement through fear; however, the opposite occurred. Enraged at the actions of the Pakistan Army, Bangladesh declared its independence the following day (Whyte and Lin Yong 2010). Over several months, the Pakistani Army conducted mass killings of young, able-bodied Hindu men. According to R.J. Rummel, “the Pakistan army [sought] out those especially likely to join the resistance — young boys. Sweeps were conducted of young men who were never seen again. Bodies of youths would be found in fields, floating down rivers, or near army camps” (Carpenter 2016).

Refugees sit in cement pipes while other refugees cook. — “Bengali Refugees 1971” photographed by Raghu Rai. Uploaded by মুক্তিযুদ্ধ ই-আর্কাইভ ট্রাস্ট. Creative Commons.

Men became primary targets (almost 80 percent male, as reported by the Bangladesh Genocide Archives). The abduction and subsequent rape of women by soldiers took place in camps for months. Many more were subject to “hit and run” rapes. Hit and run rape explains the brutality of forcing male family member–before their own death–view the rape of their female family member by soldiers (Pai 2008). The use of rape, as a weapon of war by Pakistani forces, violated 200,000-400,000 Bengali women during March and December 1971. The high number represents the complicity of religious leaders who openly supported the rape of Bengali women, referring to victims as “war booty” (D’Costa 2011).

Archer Blood, American ambassador to India, communicated the horrors to US officials. Unfortunately, the United States refused to respond because of Pakistan’s status as a Cold War ally. President Nixon, taking on a flippant and discriminatory attitude, regarded the genocide as a trivial matter, assuming a disinterested American public due to the race and religion of the victims. His belief that no one would care because the atrocities were happening to people of the Muslim faith (Mishra 2013), created an uninformed and disconnected America concerning the Bengali genocide of 1971.

“Our government has failed to denounce the suppression of democracy. Our government has failed to denounce atrocities… Our government has evidenced what many will consider moral bankruptcy.” – Archer Blood, American ambassador to India

Pai (2008) suggests the Pakistani Army strategized the genocide into three phases over the course of 1971:

Operation Searchlight was the first phase as discussed earlier, which took place from late March to early May. It began as a massive murder campaign during the night of March 25, 1971. The indiscriminate use of heavy artillery in urban areas, particularly in Dhaka, killed many, including Hindu students at Dhaka University.
Search and Destroy was the second where Pakistani forces methodically slaughtered villages from May to October. This is the longest phase because this is when Bengali forces mobilized and began to fight back; rebel Bengali forces “used superior knowledge of the local terrain to deny the army a chance to dominate the countryside”. This was also the phase in which the Pakistan army targeted women to rape, abduct, and enslave.
“Scorched Earth” was the third phase beginning in early December, and targeted and killed 1,000 intellectuals and professionals such as doctors, lawyers, and engineers in Dhaka. The Pakistani Army surrendered to Indian forces days later, ending the genocide on December 16, 1971. Though Bangladesh established its initial independence directly following Operation Searchlight, the people of Bangladesh established themselves and their nation as a peaceful country, and began the reconciliation process.

An old man with a beard and child sitting on his shoulder in a yellow dress celebrate 40 years of Bangladesh Independence. — “Sadhinota 16/40” by Shumona Sharma on Flickr. A man and child celebrate 40 years of Bangladesh Independence.

The American government has never acknowledged the actions of the Pakistan Army as a genocide. Henry Kissinger characterized it as unwise and immoral, but never termed it to be genocidal. The horrible acts that occurred to the Bengali people was clearly a genocide under the terms of the UN Convention on the Convention and Punishment of the Crime of Genocide of 1948 (CPPCG). The CPPCG defines genocide as “any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such:

Killing members of the group;
Causing serious bodily or mental harm to members of the group;
Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part;
Imposing measures intended to prevent births within the group;
Forcibly transferring children of the group to another group.”

A boy has the flag of Bangladesh painted on his face. — “Sadhinota 8/40” by Shumona Sharna. Creative Commons.

Pai (2008) asserts, “That the genocide took place in a context of civil war, communal riots (which include instances where Bengalis did the killing) and counter-genocide, should neither mitigate nor detract us from the fundamental conclusion that casts the Pakistan army as guilty of perpetrating genocide.” To this day, Pakistan has continued to explicitly deny the occurrence of a genocide. Despite this, the atrocities that mark the journey to Bangladesh’s independence have not swayed the Bengali people; their rich culture and flourishing country provide clear evidence. Today, Bangladesh is a prosperous country, ranking 46^th of 211 countries in terms of GDP. They are one of the largest contributors to UN Peacekeeping forces, and the Global Peace Index ranks them as the third most peaceful country in South Asia (behind Bhutan and Nepal).

Works Cited

Boissoneault, Lorraine. “The Genocide the U.S. Can’t Remember, But Bangladesh Can’t Forget.”Smithsonian.com. Smithsonian Institution, 16 Dec. 2016. Web. 11 Apr. 2017.

Carpenter, R. Charli. ‘Innocent Women and Children’: Gender, Norms and the Protection of Civilians. Routledge, 2016. Print.

D’Costa, Bina. Nationbuilding, Gender and War Crimes in South Asia. London: Routledge, 2011. Print.

Jones, Adam (2010). Genocide: A Comprehensive Introduction. Taylor & Francis. ISBN 978-0-415-48618-7.

Pai, Nitan. The 1971 East Pakistan Genocide – A Realist Perspective. International Crimes Strategy Forum, 2008. Print.

Weber, Jacques. “THE WAR OF BANGLADESH: View of France.” World Wars and Contemporary Conflicts, No 195.1999, pp. 69-96.

Whyte, Mariam, and Jui Lin Yong. Bangladesh. New York: Marshall Cavendish Benchmark, 2010. Print.