Alabama’s “Invisible Disabilities” ID Proposal

Human Rights Perspective on the Proposal to Put “Invisible Disabilities” on Alabama IDs

There is buzz around Alabama’s proposal to designate “invisible disabilities” on state ID cards by the end of this fiscal year. This legislative initiative has sparked significant debate and attention. In November 2025, a bill was introduced in Alabama that would allow individuals to add an “invisible disability” designation to their driver’s licenses or state ID cards. Ontario Tillman, the state representative who is introducing this measure, argues that this “protective” measure could help law enforcement and first responders understand and quickly identify persons who may have non-apparent disabilities such as autism, PTSD, or traumatic brain injury. Tillman argues that this would be helpful for law enforcement and other officials to know because people with these and other invisible disabilities may respond to officers in unexpected ways that could cause situations to spiral dangerously. By equipping law enforcement and first responders with the information that the person they are engaging with has an invisible disability, Tillman hopes that there would be more patience and understanding built between responders and the person with the disability.

Invisible Disability ID Markers Elsewhere

States like Alaska, Maryland, and Colorado have started adding invisible disability indicators to driver’s licenses and ID cards, but they are taking different routes and raising similar debates. Alaska lets residents voluntarily add an invisible disability designation to licenses or IDs through its DMV, framing it as a tool to signal needs in situations like traffic stops or emergencies without revealing a specific diagnosis. Colorado offers a small icon on state IDs for people with invisible disabilities and, in the first year and a half of its implementation, 1,096 people signed up for the marker. In Maryland, “Eric’s Law” created an optional invisible disability notation after disability activist Eric Blessed Carpenter Grantham pushed for the state to offer this accommodation; the Maryland Department of Transportation now treats the marker as one more tool for safety and understanding. Across these states, the basic idea is similar: make it easier for disabled people to get accommodations or de-escalation in high-stress situations by building a quiet signal into ID systems.

People’s reactions, though, show how complicated it feels to put disability information on something as central as an ID. Supporters, including some disability advocates and families, say these markers can reduce misunderstandings with law enforcement, explain why someone might not respond typically in a crisis, and help folks access assistance in travel, medical, or security settings. Critics worry about privacy, data misuse, and the risk that a symbol meant to protect could expose disabled people to profiling or discrimination, especially if officers or agencies lack proper training. The same design that could make interactions safer may also force people to disclose something deeply personal just to move through public life, which is why most of these programs stress that the markers are voluntary and part of a broader conversation about rights, safety, and trust.

The Sunflower Movement

The Sunflower Movement takes a different, more global approach by using a simple visual symbol—a yellow sunflower on a green background—to quietly say, “I have a non-visible disability; I may need a little extra time or support.” The Hidden Disabilities Sunflower program started in UK airports and has spread across airlines, transit systems, and public venues in the U.S. and worldwide, with lanyards, pins, or badges that travelers can choose to wear. For people who travel, the appeal is that you don’t have to verbally explain a diagnosis every time you go through security or check in; instead, staff trained on the symbol are supposed to slow down, offer clearer instructions, or provide small accommodations like extra time, seating, or help navigating noisy, crowded spaces.

Airports from Albany to Boise and Nashville have adopted the sunflower lanyard program as part of disability awareness and inclusion initiatives, often pairing it with staff training and signage so people know what the symbol means. Travelers with autism, chronic pain, anxiety, or other invisible conditions have described feeling more seen and less judged when wearing the lanyard, especially in stressful spaces like TSA lines or boarding gates. At the same time, the sunflower is not legally binding—unlike ADA accommodations—and depends heavily on staff attitudes; if workers aren’t trained or take it as “just a nice idea,” the symbol can lose its power and even feel performative. For many in our generation, the Sunflower Movement sits at the intersection of design and dignity: it’s a low-tech, opt-in signal that can make travel more humane, but it also reminds us that real inclusion still requires policy, training, and accountability behind the symbol.

CRPD and Human Dignity

While there are clearly benefits to implementing such IDs, there are also human rights concerns that we need to be aware of when placing identifying markers on government documents. The Convention on the Rights of Persons with Disabilities emphasizes respect for inherent dignity, autonomy, and privacy, which implicitly warns against measures that increase stigma or surveillance. An ID marker might help in some emergencies, but it can also conflict with the right to privacy and non-discrimination if used coercively or without strong safeguards. On one hand, the designation could protect life and security (civil and political rights) in police encounters; on the other, it could undermine equal treatment in employment, housing, or education if IDs are widely requested or copied, thereby harming economic, social, and cultural rights. From a human rights perspective, it is important to consider this bill’s implications for privacy, potential misuse of data, and the risk of profiling. There is the potential for harmful labeling labeling and hidden discrimination practices through this policy, particularly for marginalized communities already facing over-policing.

Conclusion

For Alabamians with “invisible” disabilities, this new ID proposal raises immediate questions: Who controls disability disclosure? How do policies intended to “help” sometimes deepen exclusion? And how can we push for alternatives—like better training, crisis-response reform, and universal design—rather than relying on labels that follow disabled people everywhere they go? Creating a human-rights-oriented world requires creativity and innovation, and ID markers and sunflowers are just two methods among many that we could implement to advance this cause. In pursuit of human rights, let’s be sure to consider the pros and cons of every step we take.

Amplifying Indigenous Rights & Reclaiming Sovereignty: A Human Rights Perspective in 2025

Local Example: Indigenous Youth and Environmental Advocacy

Indigenous communities worldwide have endured centuries of marginalization, land loss, and cultural erosion from colonial policies—patterns mirrored in Alabama by the Mvskoke (Creek), Cherokee, and Choctaw peoples. The principles of self-determination (UNDRIP Art. 3), cultural integrity (UNDRIP Art. 8), and land rights (UDHR Art. 17) form the backbone of international frameworks like the Universal Declaration of Human Rights (UDHR) and the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), yet they’ve been systematically violated here. Understanding the legal, historical, and cultural ties between these principles and the human rights violations committed against indigenous peoples helps unpack questions around local sovereignty, environmental justice, and global human rights. This post links these global issues to Alabama’s realities, centering voices like the Poarch Band of Creek Indians (PCI) in their fight for cultural survival.

The Ongoing Challenge: Legal Barriers

Despite international frameworks like UNDRIP and national laws intended to protect Indigenous rights, significant challenges remain. The 1830 Indian Removal Act still echoes in legal briefs, and blood-quantum rules continue to limit tribal membership and threaten the continuity of communities. In Alabama, the Poarch Band of Creek Indians remains the only federally recognized tribe, which means many groups lack access to the critical resources and legal protections that come with federal recognition.

So, what echoes of the 1830 Indian Removal Act do we still see in legal briefs today? The big thing is how federal power over Native nations gets justified. Lawyers and courts still reference the government’s “plenary power” to control Native land, citizenship, and policy. This logic comes straight from the same paternalistic, colonial mindset that led to forced removals and broken treaties in the first place. In human rights language, this is a problem because it clashes with the principle that all peoples have the right to determine their own affairs and maintain control over their culture and territory. This is simply called the right to self-determination. When legal arguments rely on these old precedents, it shows that the legacy of the Indian Removal Act isn’t just history—it’s still shaping the boundaries of Indigenous rights today.

Now, let’s talk blood quantum. Blood quantum is the idea of using fractions—like “one-quarter” or “one-eighth” Native ancestry—to decide who is officially recognized as Indigenous. This system was imposed by the U.S. government as a way to shrink tribal rolls, limit legal obligations, and ultimately erode Indigenous communities over time. From a human rights perspective, blood quantum rules undermine the rights to identity, community, and non-discrimination. They reduce belonging to math, not lived culture. Over generations, these rules threaten to erase entire groups by making it harder for people to claim their heritage or pass it on.

Understanding blood quantum rules is a real-world example of how discrimination can be built into legal systems and policies—not just through obvious prejudice, but through technicalities that seem neutral on the surface. History is full of legal exclusions, and learning about Indigenous struggles connects to broader fights for justice and equality that affect all marginalized communities.

In summary, blood quantum rules conflict with core human rights values: the right to dignity, equality before the law, and the right for peoples to define their own identity. Recognizing how these rules work helps us see where human rights fall short in practice, and why these issues matter for anyone who cares about justice.

Opportunities for support and community do exist– the University of Alabama at Birmingham’s Minority Association of Pre-Health Students supports underrepresented pre-med students—including those from Indigenous backgrounds—through mentorship and support services, and beyond the classroom, students can engage with Indigenous culture and history through campus and community events. For example, the Mvskoke Nation Creek Friends Festival in Tory, Alabama, and the Trail of Tears Remembrance Ride in northern Alabama offer opportunities to learn directly from Indigenous leaders and participate in cultural preservation.

The Importance of Awareness and Informed Engagement

The challenges faced by Indigenous communities—such as language loss, environmental threats, and legal barriers—are significant. However, awareness and informed participation are powerful tools for change. People can make a difference by learning more, attending events, and engaging in campus discussions about human rights.

Follow news sources like Indian Country Today and High Country News.
Explore research and policy updates from organizations such as the National Congress of American Indians and the Indian Law Resource Center.
Support university initiatives that prioritize Indigenous faculty, curricula, and student services.

Conclusion

True justice for Indigenous communities in Alabama and elsewhere extends far beyond simply recognizing these groups’ history and struggles. It requires an ongoing commitment to learning, listening, and advocating for meaningful change. This means examining the systems and policies that have contributed to inequality and being willing to challenge them, even when it’s uncomfortable. Supporting Indigenous-led movements and respecting their sovereignty are crucial steps in this process.

Education is also a powerful tool—by learning about Indigenous histories and current issues, we can dispel myths and foster greater empathy, justice, and a moral society. But knowledge alone isn’t enough; it’s essential to translate understanding into action, whether that’s through volunteering, policy advocacy, or standing in solidarity at community events. Amplifying Indigenous voices ensures that solutions reflect the needs and perspectives of those most affected.

Ultimately, building a human rights community benefits everyone. Each of us has a role to play, whether as students, educators, or neighbors. When we choose to engage, support, and advocate, we help create a future where human rights and justice are not just ideals and theories, but realities experienced by all.

Breaking the Huddle: How Domestic Violence Touches Every Alabama Classroom

Domestic violence is not simply a distant tragedy or a headline attached to famous names—it’s a daily crisis with real victims in every Alabama community. Shortly after Christmas 2024, former NFL star Marcell Dareus was arrested in Hoover after a violent altercation. This event of early 2025, underscores how quickly intimate relationships can turn dangerous. This incident isn’t exceptional; it reflects a pattern that plays out in neighborhoods across the state, affecting classmates, coworkers, and friends. Understanding this reality isn’t optional for college students; it’s essential for building safer campuses and futures.

Domestic violence is a human rights violation disguised as a “private matter.” International law and human rights frameworks are clear: everyone has the right to live free from violence, fear, and discrimination. The Universal Declaration of Human Rights (UDHR) guarantees, in Article 3, the right to “life, liberty and security of person.” Article 5 further prohibits “torture or cruel, inhuman or degrading treatment or punishment.” Survivors of domestic violence are entitled to protection, safety, and access to justice under both U.S. law and international treaties such as the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW).

A Crisis Next Door: The Local Reality

For many, domestic violence may seem like a private matter that happens behind closed doors, far removed from campus life. But the truth is, it’s happening in your neighborhood—maybe even in your residence hall. The case of Marcell Dareus, a 34-year-old celebrity athlete, and the woman he harmed, is only one of thousands of incidents reported each year in Alabama. This incident is a sobering reminder that abuse can escalate from arguments to physical violence in mere moments.

Picture this: It’s 2 a.m., one week after Christmas. In a quiet Hoover subdivision, just minutes from UAB’s campus, a well-known athlete shoves his partner to the ground and smashes her car with a metal object. The victim could easily be your lab partner, a friend from your sorority, or the barista who knows your coffee order by heart. The physical injuries may heal, but the psychological trauma—fear, anxiety, distrust—can linger for years. And for every headline-grabbing case, countless more go unreported, leaving survivors to navigate their pain in silence.

When we ask, “Why does this matter to me?” the answer is simple: domestic violence is not limited by age, class, or background. If you think it could never touch your world, consider that four in ten women and one in four men will experience intimate partner violence in their lifetimes. The odds are overwhelming that someone you know—maybe even someone you love—is a survivor.

The Numbers Lawmakers Can’t Ignore

The statistics surrounding domestic violence in Alabama and the US are both staggering and deeply personal. Domestic violence is cited as a top cause of homelessness for women, and it costs billions of dollars nationwide, with one estimate saying that intimate partner violence costs $5.8 billion annually nationwide. This figure includes $4.2 billion for medical costs for physical assault and $1.75 billion in lost productivity. The Institute for Women’s Policy Research estimates the cost of domestic violence at $9.3 billion (2017 dollars), which includes intimate partner violence, sexual assault, and stalking, with medical and lost wages as core components of these costs. For Alabama, extrapolations from Youth Today’s national $3.6 trillion lifetime estimate suggest that state costs are in the low billions. That’s a staggering sum that drains resources from schools, hospitals, and public safety initiatives—money that could otherwise go toward scholarships, better facilities, or improved mental health services.

Every minute, 24 Americans become victims of intimate partner violence, amounting to over 12 million people every year. These aren’t just statistics; they are stories of dreams deferred, educations interrupted, and futures derailed. The consequences ripple outward: children witnessing violence at home are more likely to struggle academically, develop emotional disorders, and, in some cases, perpetuate the cycle of abuse as adults. The link between domestic violence and future criminal behavior is undeniable.

The country’s legal landscape has only made things worse for those at risk of domestic violence. The Supreme Court’s decision to allow states to ban abortion has, according to experts, raised the likelihood that women will be subjected to intimate partner violence. When women lose reproductive autonomy, abusers gain more power, trapping partners in dangerous, sometimes deadly relationships. Domestic violence can be considered a human rights violation, and Alabama’s numbers show just how entrenched the problem is.

Taking Action: Your Role in the Playbook

If you think there’s nothing you can do, think again. Staying silent keeps domestic violence alive; speaking up can end it. Students are uniquely positioned to notice the warning signs—changes in a friend’s mood, unexplained injuries, sudden withdrawal from activities—and offer support. The most important thing you can do is believe survivors, connect them with campus and community resources, and, if necessary, call for help.

There are also events happening throughout Alabama to raise awareness and provide support. On October 24th in Tuscaloosa, the Purple Purse Drive collected donations for survivors. And in September in Birmingham, Safe Bar training was offered at 20 bars to help staff recognize and respond to abuse. These events are more than just calendar entries—they’re opportunities to get involved and save lives.

Conclusion: Your 60-Second Play Call

Domestic violence is not “someone else’s problem.” It is the roommate who flinches at loud noises, the teammate hiding bruises, the future nurse who can’t study because home isn’t safe. Every student in Alabama has the power—and the responsibility—to break the silence.

Post #RollAwayFromViolence on social media and tag @ALCADV to raise awareness.
Vote – some candidates’ domestic violence prevention plans are available at Vote411.org
The huddle is broken. Now make the tackle.

Need help now?

National DV Hotline: 1-800-799-7233
Alabama 24/7: 1-800-650-6522
Text “START” to 88788

Roll Tide—and roll away from violence.

Human Rights at a Crossroads: Balancing Intervention and Sovereignty

Introduction: Conflicts as Human Rights Challenges

hand as a symbol of stopping dictatorship, resistance for democracy in Venezuela, violation of human rights — By: rjankovsky
Source: Adobe Stock
Asset ID#: 919721402

Conflicts in Ukraine and Libya highlight the complexities of upholding human rights under international law. These crises test principles enshrined in the Universal Declaration of Human Rights (UDHR) (1948), the International Covenant on Civil and Political Rights (ICCPR) (1966), and the International Covenant on Economic, Social and Cultural Rights (ICESCR) (1966). This blog examines humanitarian intervention’s promises and pitfalls, drawing on Alan Kuperman’s 2023 analysis in Michael Goodhart’s Human Rights textbook, to inspire young readers to engage critically with global issues.

Human Rights in Conflict: Ukraine’s Test

The war in Ukraine challenges fundamental human rights, including the right to life and security (UDHR, 1948, Article 3) and health (ICESCR, 1966, Article 12). Threats to nuclear facilities exacerbate risks to civilians, while propaganda from state media undermines the right to information (ICCPR, 1966, Article 19). Economic sanctions, intended to curb aggression, often restrict access to food and medicine, violating economic, social, and cultural rights (ICESCR, 1966, Articles 11-12). This creates a dilemma: balancing accountability with humanitarian impacts requires careful policy design. The interplay of civil, political, and economic rights demands holistic strategies to protect vulnerable populations.

Interconnected Harms: Libya and Intervention’s Legacy

The 2011 NATO intervention in Libya, initially launched to protect civilians, shifted to regime change, prolonging the conflict and destabilizing the region (Kuperman, 2013). Exaggerated reports of atrocities fueled this escalation, contributing to unrest in Mali and Somalia (Kuperman, 2013). This aid also created a situation of “moral hazard” that encouraged rebels to escalate violence– essentially, they expected foreign support that would ameliorate the costs of that escalation, and so they escalated in a way they otherwise might not have done. This escalation, in turn, undermined humanitarian goals. Libya’s instability eroded both civil and political rights (e.g., security) and economic, social, and cultural rights (e.g., livelihoods), highlighting the need for evidence-based, limited interventions overseen by international bodies like the UN.

The link between misinformation and intervention connects to broader human rights challenges. In both Ukraine and Libya, distorted narratives violate the right to reliable information (ICCPR, 1966, Article 19), amplifying harm and complicating accountability (Kuperman 2023).

Digital Amplification: Misinformation’s Role

Misinformation often exacerbates human rights violations in conflict zones. In Ukraine, state-driven propaganda distorts public understanding, while in Libya, overstated atrocity reports fueled intervention (Kuperman, 2013). These violations of the right to information (ICCPR, 1966, Article 19) highlight the digital age’s challenges. Institutional delays, such as late Universal Periodic Review (UPR) submissions by states like the U.S., further erode trust in global systems. Digital platforms that deliberately or accidentally spread misinformation and disinformation amplify these issues, necessitating media literacy and advocacy to protect access to truth.

Sovereignty vs. R2P: A Delicate Balance

The tension between state sovereignty and human rights protection remains central to international law. The Responsibility to Protect (R2P) doctrine, which says that states should intervene in each other’s affairs when human rights are being egregiously violated, was endorsed by the UN in 2005. This doctrine aims to prevent atrocities, but its inconsistent application in cases like Rwanda and Syria reveals challenges. Intervention in another country violates state sovereignty, while nonintervention can mean that a genocide will continue. Clearer rules, as Ikenberry suggests, are needed to ensure interventions respect sovereignty while protecting civilians (Kuperman, 2023). Reforming R2P to prioritize evidence-based action is critical for effective global governance.

Youth Advocacy: Shaping Human Rights

Young people are vital to advancing human rights. Conflicts like Ukraine and Libya affect peers through disrupted education (ICESCR, 1966, Article 13) and suppressed speech (ICCPR, 1966, Article 19), while future careers in policy or law offer opportunities to drive change. Students can join Amnesty International’s youth networks, participate in Model UN, or amplify UPR findings on platforms like X with hashtags like #HumanRights or #R2P. By questioning narratives and advocating for accountability, youth can shape a future where human rights are upheld.

Conclusion

Conflicts in Ukraine and Libya reveal the complexities of balancing sovereignty, intervention, and human rights. Evidence-based policies, protection of information rights, and reformed R2P frameworks are essential for progress. Young advocates, equipped with critical thinking and informed by history, can drive this change through grassroots efforts and digital campaigns, ensuring human dignity prevails.

References

Ikenberry, G. J. (2016). Sovereignty vs. Human Rights. YouTube, University of Pennsylvania. https://www.youtube.com/watch?v=S534ZqxjPgg.
Kuperman, A. J. (2013). A model humanitarian intervention? Reassessing NATO’s Libya campaign. International Security, 38(1), 105-136. https://www.tandfonline.com/doi/abs/10.1080/13600826.2013.824513.
Kuperman, A. J. (2023) “Humanitarian Intervention,” in Human Rights: Theory and Practice, edited by M. Goodhart. Oxford University Press: 178-200. https://www.oxfordpoliticstrove.com/display/10.1093/hepl/9780190085469.001.0001/isbn-9780190085469-book-part-12
United Nations. (1948). Universal Declaration of Human Rights. https://www.un.org/en/about-us/universal-declaration-of-human-rights.
United Nations. (1966). International Covenant on Civil and Political Rights (ICCPR). https://www.ohchr.org/en/instruments-mechanisms/instruments/international-covenant-civil-and-political-rights.
United Nations. (1966). International Covenant on Economic, Social and Cultural Rights (ICESCR). https://www.ohchr.org/en/instruments-mechanisms/instruments/international-covenant-economic-social-and-cultural-rights.
United Nations General Assembly. (2005). World Summit Outcome Document (R2P Framework). https://documents.un.org/doc/undoc/gen/n05/487/60/pdf/n0548760.pdf?OpenElement&_gl=1*fnd0ef*_ga*MTk4NjU4Mzg0MC4xNzU5NDI4ODQx*_ga_TK9BQL5X7Z*czE3NjEyNDc5MTYkbzMkZzAkdDE3NjEyNDc5MTYkajYwJGwwJGgw.

Brighter Futures for Little Blazers at UAB: A Youth Mentoring Program

Introduction

The clamor of tiny voices filled the UAB lecture hall, a space usually reserved for undergraduates and professors. At the front of the room, a small hand shot up. “What’s college like?” one of our mentees asked, eyes wide with curiosity. In that moment, I realized the importance of our work—not just mentoring but planting the seeds of possibility in young minds.

In a previous blog, How Youth Mentoring Can Instill Resilience in the Next Generation, I shared the story of my time mentoring a young girl through Big Brothers Big Sisters (BBBS). That experience illuminated the transformative power of mentorship and the deeper systemic barriers that prevent many children from accessing quality education. Today, I want to expand on those themes, exploring how these barriers represent a fundamental human rights issue and how initiatives like my student organization, Brighter Futures for Little Blazers at UAB (BFLB), are working to address these inequities.

The Inaccessibility of Education

The Universal Declaration of Human Rights declares that “everyone has the right to education.” Yet, for millions of children in the United States, this right remains elusive, especially those from marginalized communities. According to the U.S. Department of Education, students from the lowest income quartile are five times less likely to complete a bachelor’s degree than those from the highest.

For children experiencing Adverse Childhood Experiences (ACEs), such as poverty, neglect, or violence, the barriers to education are even more significant. These experiences correlate with reduced academic performance, lower high school graduation rates, and limited access to higher education. The Centers for Disease Control and Prevention (CDC) reports that nearly 61% of adults have experienced at least one ACE, and these adverse experiences disproportionately affect children of color and those living in low-income households.

Systemic inequities further compound these challenges. Schools in underfunded districts often lack essential resources, such as experienced teachers, extracurricular programs, and adequate infrastructure. A study by the Education Law Center found that schools serving predominantly low-income and minority students receive $1,800 less per student annually than those in wealthier districts despite having greater needs.

These inequities not only violate the principles of equality and non-discrimination but also perpetuate cycles of poverty. Without access to quality education, children face limited career opportunities, which in turn limits their earning potential and ability to improve their socioeconomic status.

The Role of Brighter Futures for Little Blazers at UAB

I founded Brighter Futures for Little Blazers at UAB (BFLB) in the Fall of 2023 in response to the systemic challenges children in Birmingham face. As a student at UAB and a mentor with BBBS, I saw firsthand how a lack of volunteers, compounded by logistical barriers like transportation, limited children’s access to mentoring opportunities. BFLB was designed to bridge these gaps by leveraging the resources and enthusiasm of college students.

Big Brothers Big Sisters pairs Bigs (mentors) with Littles (mentees) to connect kids who have faced ACEs with mentors who can provide an extra support system. BFLB is not an isolated initiative but rather a tailored offshoot of BBBS’s Beyond School Walls program. This program connects youth with workplace mentors to help them develop professional skills, explore career opportunities, and build confidence. At its core, Beyond School Walls is about exposing children to environments that inspire and prepare them for the future. While BBBS traditionally partners with corporations and businesses for this initiative, BFLB brings the concept to a university setting. Instead of pairing Littles with corporate employees, BFLB pairs them with college students, creating a relatable and aspirational mentoring dynamic. This modification aligns perfectly with Beyond School Walls’s goals while addressing our community’s specific needs.

Our program buses Littles to UAB twice a month, creating a space where mentorship and education intersect. While the primary goal is to instill resilience and emotional support, BFLB also seeks to inspire children to envision a future that includes higher education. During their visits, Littles participate in STEM activities, career preparation workshops, and campus tours, helping them associate college with possibilities rather than obstacles.

This image is an example of one of the STEM activities Bigs and Littles worked on together. Their goal was to produce the balloon that could travel the fastest on a string. — Image 2: This image is an example of one of the STEM activities Bigs and Littles worked on together. They aimed to produce a balloon that could travel the fastest on a string. Source: Natasha Fernandez

This approach aligns with research showing that mentoring programs tied to real-world experiences significantly improve youth outcomes. Exposure to higher education environments substantially increases the likelihood that children from low-income backgrounds will aspire to attend college. A study by the National Mentoring Partnership found that mentored youth are 55% more likely to enroll in college and develop career aspirations than their non-mentored peers.

Education as a Tool for Change

The systemic inequities necessitating programs like BBBS and BFLB are deeply rooted in broader social and economic disparities. In the United States, low-income children are often concentrated in underfunded schools, where limited resources exacerbate the challenges posed by poverty and ACEs. These inequities are not accidental but are the result of decades of policies that have prioritized affluent communities over marginalized ones.

Mentorship programs like BFLB are not a substitute for systemic reform but serve as an intervention to mitigate the immediate effects of these inequities. For example, Schools with mentoring programs report 52% higher graduation rates compared to those without. However, the impact of mentorship extends beyond individual success. Programs like BFLB and Beyond School Walls challenge the systemic barriers that perpetuate educational inequities by building community partnerships and advocating for policy changes.

While education cannot single-handedly solve systemic inequality, it remains one of the most effective tools for breaking the cycle of poverty. Each additional year of schooling increases an individual’s earning potential by an average of 10%. Yet, for education to serve as a pathway to economic mobility, it must be accessible to all.

Initiatives like BFLB illustrate how community-driven efforts can address accessibility challenges. By combining mentorship with exposure to higher education, BFLB helps Littles overcome the psychological and logistical barriers that prevent many low-income students from pursuing college. At the same time, these initiatives highlight the need for systemic change. Policymakers must prioritize equitable funding for public schools, expand access to mental health resources, and invest in programs that support children facing ACEs. These changes are essential for ensuring that the right to education is not just an ideal but a reality for all children.

In This activity, Bigs helped Littles plan out and the build the tallest tower out of household supplies. — Image 3: In this activity, Bigs helped Littles plan and then build the tallest tower out of household supplies. Source: Natasha Fernandez

Conclusion

The right to education is a cornerstone of human dignity and progress, but systemic barriers deny this right to many children. Initiatives like BBBS’s Beyond School Walls program and BFLB demonstrate the power of mentorship to address these challenges and inspire hope for a brighter future.

However, achieving true educational equity is not a task for one person or organization. It demands a collective effort to dismantle systemic inequities and create a society where every child, regardless of their background, has the opportunity to succeed.

As individuals, we can contribute by volunteering, donating, or advocating for policies that promote educational access. Together, we can ensure that the transformative power of education is available to all, fulfilling its promise as a fundamental human right. As we work toward a more equitable world, civil society organizations must continue to intervene where systems fail.

It takes just one mentor, organization, or program to light the spark that can transform a child’s life.

Commemorating the International Day of Peace on September 21, 2023

International Peace Day vector poster background with pigeons and planet. (Source: Alamy Stock Vector)

Human Suffering at the World Trade Center Bombing -September 11, 2021

https://www.gettysburgflag.com/blog/iconic-911-flag/ — World Trade Bombing September 11, 200. A fireman stands amid rubble with a 911 flag on his helmet. (Source: Gettysburg Flag Works Blog )

On September 11^th, the world acknowledged the 22nd Commemoration to honor the loss of life of thousands of humans after the terrorist attack on the World Trade Center in New York and also at the Pentagon in Washington, D.C. on September 11, 2001. At all of these sites of tragedy, memorials, and monuments have been erected to honor the lives of the deceased, as a site of memory for the families left to mourn, and for the world to remember the human cost of the tragic violence and the urgent need for peace.

Human Suffering in September – Birmingham, Alabama- September 15, 1963

On September 15^th, the city of Birmingham, the 16th Street Baptist Church acknowledged the 60th year since a racially motivated terrorist attack by the Klu Klux Klan who bombed their church and left “four little girls” to die in the rubble.

Provided by CNN The family of Carole Robertson, a 14-year-old African American girl killed in a church bombing, attend graveside services for her, Sept. 17, 1963, Birmingham, Ala. Seated left to right: Carol Robertsons sister Dianne and parents, Mr. Alvin Robertson Sr. and Mrs. Alpha Robertson. The others are unidentified. (AP Photo/Horace Cort) - Horace Cort/AP — The family of Carole Robertson, a 14-year-old African American girl killed in a church bombing, attend graveside services for her, on Sept. 17, 1963, in Birmingham, Ala. Seated left to right: Carol Robertsons’ sister Dianne and parents, Mr. Alvin Robertson Sr. and Mrs. Alpha Robertson. The others are unidentified. (Source: CNN; AP Photo/Horace Cort)

https://www.al.com/news/birmingham/2014/09/scholarship_fund_in_honor_of_4.html — These four innocent girl children, pictured below, Denise McNair, Cynthia Wesley, Addie Mae Collins, and Carole Robertson, were killed in the bombing. (Source: Al.com)

Why do We Need an International Day of Peace?

“United Nations Secretary-General António Guterres said, “Peace is needed today more than ever. War and conflict are unleashing devastation, poverty, and hunger, and driving tens of millions of people from their homes. Climate chaos is all around. And even peaceful countries are gripped by gaping inequalities and political polarization.”

Looking at our current political climate, there is unrest around the world from the war in Ukraine, the anti-gay laws of Uganda, to the racially motivated murder of three African Americans in Jacksonville, Florida. As humanity, our individual, collective and national peace humans are under threat.

Many humans are suffering under the umbrella of structural violence and actively fighting against oppressive, racist, homophobic, sexist, misogynist, classist, and religiously intolerant systems and regimes. Human rights are being violated and for many, peace feels like as author Langston Hughes would call it a “dream deferred.” Many would agree with Secretary Guterres that “…Peace is needed today…” and many more would argue that looking back through the historical record, peace has been needed for quite some time now.

Violence in Numbers

Beyond the devastation of the loss of life, according to National Today, since 2015 there has been $13.6 trillion dollars spent related to violence in 2015, 9,800 terrorism websites containing violent material, 11% of ceasefire agreements between 2015 and 2019, which included gender provisions, 15.9 million – the estimated number of people in Yemen’s population hit by the world’s worst food crisis, 135 million – the number of people in 2019 living with acute hunger, 60% of people struck with acute hunger living in conflict countries, 88 countries that had national action plans on women, peace, and security by October 2020, 417 policy measures enacted by national governments in response to the COVID-19 crisis and 408 million youth living in areas of armed conflict in 2016.

If we are to address the myriad of ways violence affects humanity, we must look at peace as a process, according to Peter Verbeek, Ph.D., associate professor and Graduate Program Director of the Master’s Program in the Anthropology of Peace and Human Rights in the UAB College of Arts and Sciences. Verbeek and co-editor Benjamin A. Peters state, “Peace is not a passive state but an active behavioral process that can and must be studied in science like any other behavior.”

September 21st is International Day of Peace or World Peace Day

So today, on September 21st, we acknowledge the need for peace through the commemoration of the International Day of Peace, also referred to as World Peace Day. Sanctioned by the United Nations in 1981 and observed annually on September 21st, this day is dedicated to world peace and the absence of war and violence and “might be occasioned by a temporary ceasefire in a combat zone for humanitarian aid access. It is commemorated by many nations, political groups, military groups, and people around the world.” Established through a resolution passed by the United Nations General Assembly, this resolution was sponsored by Costa Rica and the United Kingdom.

The Peace Bell

To inaugurate the day, the United Nations Peace Bell is rung at UN Headquarters in New York City. The bell was “…was a gift from the United Nations Association of Japan, as “a reminder of the human cost of war”; the inscription on its side reads, “Long live absolute world peace”.

2023 Theme-“Actions for Peace: Our Ambition for the #GlobalGoals”

This year’s theme highlights our individual and collective responsibility to ensure that peace is maintained. This call to action works to achieve Sustainable Development Goals (SDGs) and through attaining these goals, it is believed that peace will be acquired by all. To learn more about the SDG’s, watch this video: Do you know all 17 SDGs? – YouTube

IHR in Actions for Peace – May 2023

Mrs. Waltina Josephat, IHR Admin Assistant (Source: Photo by Chadra Pittman)

This past summer, May 4-6th 2023, UAB’s Institute for Human Rights partnered with the Rotary International and the Birmingham Civil Rights Institute for the International Peace Conference. Leaders from around the world came to Birmingham to present, share ideas, and learn effective ways to achieve peace. Tina Kempin-Reuter, Ph.D. Director of the IHR and Social Science and Justice Research (SJSR) spearheaded the way for UAB in this collaboration which brought together diverse communities working for human rights and peace efforts.

IHR Pictured with IPC Founders, Will and Carolyn Ratcliff, Rotary Club Members, Past and current UAB Anthropology of Peace and Human Rights with Graduate Director, Dr. Peter Verbeek, IHR staff and interns, and Dr. Rev. Bernice King. To learn more about IPC 2023, click here.

International Peace Conference 2023 Birmingham, Alabama. (Source: Photo by Chadra Pittman)

75th Year of The Universal Declaration of Human Rights & the Convention on the Prevention and Punishment of Genocide

As we work towards peace and reconciling with our past, the year 2023 marks the 75th anniversaries of the Universal Declaration of Human Rights and the Convention on the Prevention and Punishment of Genocide. We must work together to build paths to peace, eradicating systems of oppression and centering our shared humanity. With all the disturbances to our peace throughout human history, we must remember those who were slain, those who sacrificed, and honor those who fought a noble battle in the pursuit of freedom and justice.

In the words of Congressman John Lewis, “Not one of us can rest, be happy, be at home, be at peace with ourselves until we end hatred and division.” Let us work to end the division and hatred, work towards peace and pave a new way forward together.

For more information about the International Day of Peace, you can visit here.

UN Secretary General, Antonio Guterres, delivers his 100-day countdown to the International Day of Peace message. https://www.un.org/en/events/peaceday/100days.shtml

Barren- Food Deserts and Hunger in America

What Is a Food Desert?

Source: Mike Mozart via Flikr

Currently in America, the neighborhood you were born in can affect your future income, education level, and your ability to consistently access nutritional food. The Food Empowerment Project (FEP) defines food deserts as “geographic areas where residents’ access to affordable, healthy food options (especially fresh fruits and vegetables) is restricted or nonexistent due to the absence of grocery stores within convenient traveling distance”. The USDA has defined two types of food deserts: one that exists in both rural areas more than 10 miles from the nearest store and the second which exists in urban environments, where citizens face daily obstacles in obtaining healthy food due to lack of availability or resources. But, the average conversation about food deserts surrounds zones within American cities where citizens, hindered by lack of access to transportation and restricted budgets, are unable to obtain nutritional food. Food deserts play a critical role in food insecurity in the United States, and they are typically visible in urban areas where the residents are already living in extreme economic hardship.

The Institute of Human Rights at UAB has recently published an article about food deserts in our hometown of Birmingham, Alabama that you can read here– but for readers in other parts of America, I want you to do an exercise with me. Think about your nearest big city, or an urban area you are familiar with. This can be in New York City, Atlanta, Miami, Chicago, or whichever metropolis best applies to you. Visualize the roads you drive, the areas both wealthy and impoverished. Now, think of the few streets within that city where there are almost no Walmarts, Targets, Krogers or Publix chains. In this stretch, there are tons of fast food restaurants, cash bond and payday loan businesses, laundromats and gas stations. There is an abundance of drive throughs and minimarts, but you could drive for a few minutes before you find a grocery store. Can you see that part of your city in your head now? THAT, dear reader, is your local food desert.

Note: The USDA compiled census and other data into an interactive map called the Food Environment Atlas, which allows any user to view rates of food insecurity, diet quality, and food prices in your area or any neighborhood you are curious about. If you struggle to think of a food desert near you, or want to learn about what areas are impacted by food insecurity, I recommend you try out the Food Environment Atlas here.

The Cause:

Food Deserts have typically been attributed to socioeconomic status. One of the main characteristics that defines a food desert is lack of accessibility, which means people living in a certain region have limited resources, be it money, time or transportation to access nutritional, fresh food. Food deserts are most common in low socio-economic areas, where residents are unlikely to own a car or have one that is not always working. Americans living here typically live paycheck-to-paycheck, and require both accessibility and affordability to make ends meet throughout the month. It is currently estimated that one in six Americans still experience food insecurity, and that roughly 19 million people are affected by food deserts or limited access to supermarkets in America. Recent studies by the United States Department of Agriculture confirm the connection between race and food deserts, stating in 2019 that “rates of food insecurity were substantially higher than the national average for single-parent households, and for Black and Hispanic households”.

The conversation surrounding food deserts has shifted to include race in recent years. Originally, the term food desert was coined to represent the socioeconomic disparities that cause some Americans to face food insecurity. Now, organizations like the Natural Resources Defense Council (NRDC) are pushing to recoin the term as food apartheid to accurately represent the way food insecurity affects those of minority race in America. The NRDC explains the term shift, saying that,

“Many groups are now using the term “food apartheid” to correctly highlight the how racist policies shaped these areas and led to limited access to healthy food. Apartheid is a system of institutional racial segregation and discrimination, and these areas are food apartheids because they too are created by racially discriminatory policies. Using the term “apartheid” focuses our examination on the intersectional root causes that created low-income and low food access areas”.

Essentially, it is vital that we recognize how a historical and current racial inequalities act as a cause of both the food deserts and the zones of poverty they’re found in. The historically black areas of segregated cities were underfunded and underdeveloped, plagued by lack of opportunity and equal access, and in some areas across the United States an economic shadow of that segregation still remains.

Their Effect and Why It Matters:

America has incredibly high rates of obesity and nutrition-based health issues in comparison to other developed countries. While there are decades of research connecting poverty and race to higher rates of nutrition-based disease and other health issues in America, science is now beginning to track the specific effects of food deserts on obesity and chronic illness. A corner store or a pocket-sized version of big supermarket chains like a Walmart Neighborhood Market, but if you take the time to walk inside you’ll see the fresh produce section is either neglected or nonexistent. These smaller stores have less room for inventory, their foods are less likely to be fresh produce due to the requirements to keep them fresh, and these foods are often packaged and processed. That means those who depend on these stores are limited to fast food, packaged goods, or other processed and low quality options that can contribute to malnutrition, heart disease, obesity, diabetes and more.

In addition to the effects of food deserts on health, the prices per unit are almost always more expensive than their suburban, chain-grocery counterparts. A person who can afford a Costco membership will almost always spend less on the same food products as a family living paycheck to paycheck or utilizing EBT for groceries. A 1997 USDA study found that “geographic location was the single most important contribution to higher nationwide average prices faced by low-income households”, and that smaller stores charged more per item than supermarkets nationwide. Food scarcity and cost disparities disproportionately affect minorities and those already living in financial insecurity, and each city has a part to play in ending this national crisis of inequality.

Join the movement to end food insecurity in the US:

Ultimately, the end to food desertification requires an effort between elected officials and businesses to make nutritious food affordable and accessible for all people. If you recognized a food desert near you in the imaginative exercise we did earlier, that could be the perfect topic to address with your local lawmakers through emails, calls or petitioning. If you prefer other types of action, there are countless ways to work as individuals to help your community in the meantime. Getting involved in the fight against food insecurity can be as hands-on and involved as you want, from donating non-perishable foods and needed items to local organizations, shelters or food kitchens to establishing a community garden, or everything in between. There are plenty of ways to make a difference at whatever level of involvement works best for you, and I’ve linked some of my favorites below!

A Few Ways to Get Involved:

Click HERE to find your elected officials on the state and local level and how to contact them about the food deserts affecting their voters. You can use your voice to push for changes that directly impact your community in a positive way.
Feeding America is a charity that uses your donations to help the 1 in 8 Americans experiencing hunger now. This link takes you straight to their front page, which features a zip code locator for the closest food bank to you!
Organize or contribute to a local food drive. Many public schools and local businesses run food drives for charities throughout the year, and Rotary International has an awesome guide available for starting your own community food drive HERE. Sharing surplus food is an excellent way to help others while reducing waste as well!
Use this link to find food pantries near you to donate, volunteer, and get involved in your state’s fight against food insecurity.
Find what works for you. Try searching for more ways to get involved that are tailored to your area and preferences…every contribution helps!

A Look at Marking Time: Art in the Age of Mass Incarceration

The Exhibit

The Abroms-Engel Institute for the Visual Arts (AEIVA) has welcomed a new exhibit, “Marking Time: Art in the Age of Mass Incarceration”. The exhibit explores the United States’ criminal justice system, mass incarceration, discrimination and the very concept of justice with works from more than 70 different artists. Many of the pieces on display come from artists who are or were incarcerated, who used art as an essential outlet and form of expression within prison. Nonincarcerated artists are also featured, influenced by the damages of mass incarceration within their families and neighborhoods. The entire exhibit creates a critique of mass incarceration from a human right’s perspective, representing the voices of incarcerated persons that are typically silenced or ignored. “Marking Time” boasts three galleries of moving pieces that speak to the gravity and scale at which the human rights violations within our punitive justice system disenfranchise impoverished and minority communities throughout the United States, and features data and interviews that discuss ways these glaring problems should be addressed and combatted.

“Marking Time” was organized by curator Dr. Nicole R. Fleetwood, who has spent a decade researching the importance and development of visual arts and creative practices for incarcerated persons. Dr. Fleetwood deliberately removed any mention of charges or reasons for conviction for the incarcerated artists featured in the exhibit, forcing viewers to remove a layer of prejudice or thought regarding whether or not the artist is inherently a “good” or “bad” person, or deserving of their incarceration. As I progressed through the galleries of “Marking Time ”, one of the first things I noticed was exactly that; how I continuously perceived the artworks as being the creations of a fellow artist, not a criminal or prisoner. This intentional shift in perception creates an environment of thoughtfulness, analysis and depth that may not have been achieved otherwise, and makes the exhibit an excellent ignition for thought, conversation and activism.

When analyzing the works themselves, I was surprised to see how many were masterfully created from hair gel, sheets, uniforms, newspapers and contraband items when traditional art supplies were not accessible. Incarcerated artists are often limited in the tools they have to create art from, but countless works within “Marking Time” reveal the true resilience of an artist’s spirit, and how artistic expression can prevail above the smothering limitations of prison.

The Pieces

As this exhibit has been analyzed and discussed through its many travels from MoMA to AEIVA, I wanted to highlight a few of the pieces and discuss their particular significance to the conversation of human rights within the United States punitive justice system and mass incarceration.

Pyrrhic Defeat: A Visual Study of Mass Incarceration by Mark Loughney

Hundreds of sketched portraits decorating a wall. — Mark Loughney, Pyrrhic Defeat: A Visual Study of Mass Incarceration, 2014-present. Series of graphite and ink drawings on paper. 725 pieces total. Each 12 x 9 in. Courtesy of the Artist. Source: Original Photo

Loughney’s series, Pyrrhic Defeat, is named for a theory within criminal justice studies that explores how a failing criminal justice system that discriminates in its criminalization of certain groups substantially benefits certain elites. Mark Loughney has created over 750 portraits of his incarcerated peers in order to mark the passage of time within his own sentence, as well as provide fellow inmates with a positive alternative to the dehumanization caused by mugshots and prison IDs. His pieces provide the individuals with a level of personalization, dignity, and respect that is often forgotten and ignored within the prison system. Loughney spends 20 minutes on each sketch, and has to carve a creative, open atmosphere for each session out of the typical chaos and disruptions within a prison environment.

Untitled by Gilberto Rivera

Three mixed media paintings depicting the chaos of the Covid-19 pandemic. — Gilberto Rivera, Untitled, 2020. Newspaper, caulk, silicone, spray paint, acrylic, and markers on canvas and recycled canvas. L: 48 ½ x 60 in C: 59 ¾ x 51 ⅜ in R: 48 ¼ x 60 in, Overall: 60 x 156 ½ in. Courtesy of the Artist. Source: Original Photo

This Triptych by Gilberto Rivera places a spotlight on how mismanagement of the Covid-19 pandemic negatively impacted vulnerable communities throughout the artists’ hometown of New York. Rivera was a graffiti artist prior to his incarceration, and this piece truly reveals the artist’s emotions and style in a brilliant display of keywords, colors and figures. Rivera’s triptych incorporates newspaper clippings that highlight his disgust for how minority and immigrant essential workers were neglected as well as the fear incarcerated people experienced throughout the public health crisis. Prisoners across the globe were put into lockdowns to prevent the spread of Covid-19, and the result of this is an experience extremely similar to that of solitary confinement; a punitive mechanism proven to have extreme mental and physical health consequences. Despite these sweeping lockdowns, extreme overcrowding lead prisons to host the majority of the largest single-site outbreaks since the start of the pandemic. Despite these major outbreaks and casualties, prisoners fell to the bottom of priority lists for treatment and aid when medical equipment and essential items faced shortages. Rivera’s piece displays frustration and criticism of these issues that have hardly received the mainstream coverage they deserve.

Ellapsium: master & Helm by Jared Owens

Three painted panels with painted blueprints of a slave ship and federal prison overlapping. — Jared Owens, Ellapsium: master & Helm, 2016. Mixed media on birch panels. Each: 48 x 31 in. Courtesy of the Artist and Dr. Nicole R. Fleetwood. Source: Original Photo

With Ellapsium, Jared Owens addresses the racism of the criminal justice system as well as hierarchies and power struggles within Fairton, the correctional institution where Owens was imprisoned. This complex work features symbolism as a form of rebellion and disapproval, and bears an immediately recognizable resemblance to the infamous map of the Brookes Slave Ship from 1788 that displays how slaves were forced to live through their passage to America. This intentionally chosen symbol represents the violence, dehumanization, and other atrocities that slaves faced in early American history. The second and less known image present in this work is a blueprint of the Fairton prison; Owens’ combining of the two blatantly compares the horrors of the historical institution of slavery to the atrocities and discrimination committed by the United States’ current carceral state. Owens also utilizes color symbolically throughout his piece, and all of the colors used correlate to the artist’s daily life within a federal institution. The green of the institutional walls represents restriction and being subdued, blue represents the uniforms worn by prison guards, and brown represents the uniforms of those imprisoned. Orange, the most used color within the piece, was used within Fairfield to indicate areas that were off limits and unavailable to incarcerated persons, so Owens deliberately used that color for the boundary between the blueprint of the slave ship, of Fairfield, and the world outside of the two.

Owens is open about how his pursuit of art posed a legitimate threat to him within the Fairfield facility. Being caught with planks of wood to paint on or stretch canvas could have resulted in solitary confinement, extension of his sentence, or complete confiscation of personal possessions and art supplies. While these overwhelming restrictions greatly limited Owens while he was in prison, he has chosen to use his experience to create, raise awareness, and call for change- like so many artists featured alongside him in “Marking Time”.

Peace, Love, Harmony by Susan Lee-Chun

A rack of uniform orange detention hoodies, with patterns on the interior lining. — Susan Lee-Chun, Peace, Love, Harmony, 2007. Cotton fabric and dye. 36 x 60 x 18 in. Courtesy of artist. Source: Original Photo

Women on the Rise! (WOTR) was a feminist art project founded by Dr. Jillian Hernandez to provide girls in juvenile detention facilities with a platform for self-expression and dialogue. Inspired by her participation in this project, Susan Lee-Chun worked with a group of girls in juvenile detention to explore the politics of fashion, and asked her participants to “Think about who you are, what words, images or symbols define you or your beliefs. Use them to create a fabric design”. The resulting hoodies on display conform to detention center uniforms on their exterior, and on the inside feature patterns with rainbows, checkers, and the word “Love”. Upon completion of this project, Lee-Chun attempted to give the girls she worked with the resulting hoodies of their creation; and was denied that request. None of the girls involved were allowed to wear the hoodies. In public defiance, Lee-Chun’s hoodies now hang among the many artworks of “Marking Time”, criticizing a system that would prioritize conformity and uniform over the individuality, creativity and expression of a child.

How To See “Marking Time”

If you would like to see “Marking Time” and any of the artworks or artists featured above first hand, the exhibit is free and available to the public until December 11. Reserve your free ticket to view the exhibition here. Spaces per time slot are limited to 10 for a one-hour long visit. If you cannot make your time slot for any reason, please cancel the booking or call 205-975-6436. If you have any issues with booking your ticket or would like to reserve a group tour, contact AEIVA at aeiva@uab.edu.

Visitors must wear a mask at all times inside the AEIVA building and keep socially distanced. Free and metered parking is available along the streets surrounding AEIVA. Safety is UAB’s priority. The pandemic is a fluid situation that UAB is monitoring, in consultation with infectious disease and public health experts; events will be subject to change based on the latest COVID-19 safety guidelines.

All upcoming “Marking Time” programs are designed as hybrid events, with both in-person and virtual components. AEIVA is prepared to move any of the events entirely virtual at a moment’s notice. Visit AEIVA on Twitter, Instagram and Facebook for the latest updated information.

Reflections on the APHR Graduate Program

Image showing an alumnus. — Samih Eloubeidi, author of this post and APHR and IHR alumnus.

I graduated from the University of Alabama at Birmingham’s Anthropology of Peace and Human Rights (APHR) graduate program a year ago, and I will be starting law school at Emory University School of Law this upcoming fall. I decided to pursue a master’s degree in APHR both to increase my knowledge about human rights and because human rights law is one of the fields of law that really interests me. When choosing a graduate school program, I think it’s important to take into consideration previous students’ experiences, so I would like to share my favorite things about the program in the hopes that I can provide some insights that you may not otherwise have access to.

There are a lot of qualities about the program that I liked, but I will specifically focus on three. First, my experiences with my peers. In every program, there is the expectation that one will learn from the course reading and material, which is true, but I also found that I learned a lot from my peers. The unique character of the program lies in the fact that it combines anthropology, human rights, and peace work altogether, and, because of this, the program attracts students with a wide range of interests. Thus, I was exposed to worldviews and perspectives different from my own, and, through this, was able to engage in and learn about topics that I otherwise would not have.

Second, my thesis work. In preparation for the thesis, we were required to take a research and methodology course, which readied us for the thesis research and writing process. For my thesis, I chose to work with Palestinian refugees in Lebanon, a topic that is of much interest to me. The program has little to no limits on what topics one can choose for their thesis, and the faculty members encourage each student to invest in and work through topics that are important to them. This, to me, really made the thesis process an enjoyable one.

Third, my work at the Institute for Human Rights (IHR). Under the leadership of Dr. Tina Kempin Reuter and Dr. Courtney Andrews, the IHR is a human rights advocacy and research center. Students in the master’s program can be recruited to work at the IHR, where the work mainly involves writing blog posts about current human rights issues. Students are given complete autonomy about what they want to write about, which is a great opportunity for one to explore personal passions and interests. Also, students who work with the IHR organize on campus events to raise awareness of ongoing human rights issues around the world.

When I first applied to the APHR graduate program, I had no idea what my time in the program would look like. One year later, I can easily say that this was the best decision I could have made after graduating from undergrad. I am very grateful for all the lessons I learned and all the opportunities I was given while in this program, and I truly believe that this experience was indispensable for my personal and career growth!

By Samih Eloubeidi, APHR Alumnus, May 2020

Mary Frances Whitfield: Why?

Mary Frances Whitfield: Why? is a collaborative exhibition between the Abroms-Engel Institute for the Visual Arts (AEIVA) at the University of Alabama at Birmingham and the Birmingham Civil Rights Institute. The exhibition is co-curated by AEIVA Curator John Fields and Dr. Brandon Wolfe, Assistant VP of Campus and Community Engagement in the Office of the Vice President for Diversity, Equity, and Inclusion at UAB. It is on display at AEIVA until November 23, 2019. The images included below are in the exhibition.

Depictions of lynchings are usually loud – they bring into focus the agony of the victims, their bodies beaten and burned, hanging from a tree, or the intense anger, absolute hatred, and pure evil of the perpetrators and spectators as they relish in their acts of terror, dehumanization and brutality. Mary Frances Whitfield invites us to consider another experience, one that often goes unacknowledged or unconsidered artistically and historically. What happens when the spectacle is over, when the crowd disperses, when the terrorists have gone home, having achieved their fill of racial violence for the day? Who comes to claim the victims, to hold their lifeless bodies one last time, to cut them down and lay them to rest?

Mary, 1994
watercolor and acrylic on canvas board
16 x 20 inches
photo: Adam Grimshaw
Collection of the artist, Courtesy Phyllis Stigliano Art Projects
©Mary F. Whitfield

Whitfield’s paintings are not loud. They depict a silent despair. She transforms the space of public spectacle, of loud chaos, into a private and still experience that focuses on the quiet mourning of the bereaved. For Whitfield, this mourning conditions the lives of black people in her ancestral history and now. Her depictions are dark and heavy, they are full of grief and despair, and this emotional weight is largely held in the bodies of the mourners who literally hold this anguish – and their faces – in their hands. The victims and the mourners are often dressed in bright pastel colors, an image that foregrounds their vibrancy against the backdrop of a thick and consuming darkness. It reminds us of the life they could have lived, a life that was cut short by hate. Wives wrap their arms around the lifeless bodies of their husbands, young boys reach for the dangling feet of their fathers, women touch their protruding bellies, desperately hoping, we might assume, that their unborn children will not meet the same fate as the victim. Bodies of men, women, children, and babies hang from trees, sometimes engulfed in flames, sometimes appearing to sway slowly in the breeze. The stillness of the victims and the stoicism of the mourners in Whitfield’s paintings reflect the normalcy and the familiarly of an ordinary experience, part of daily existence for African Americans in the 18th and early 19th century, a reality wrought with unbearable pain, constant mourning, and overwhelming fear.

Sari-Mae’s Sorrow, 1996
watercolor on canvas board
16 x 20 inches
Collection of the artist, Courtesy Phyllis Stigliano Art Projects
©Mary F. Whitfield

The title of the exhibit invites us to ask “Why?”, and the question looms on several levels. Why lynching? Why Albert? Why Sari-Mae? Why Mama and Papa? Why me? Why us? Why then? And maybe most importantly: Why now?

When the slavebody became the blackbody, white people could not let go of the compulsion to maintain dominance over black bodies and black lives. The vilification and demonization of black people took hold in the discourse, and a consensus grew around the need to protect white people and white dominance, a need so desperate it justified brutal violence and severe oppression against the newly “freed” citizens. Whitfield’s paintings are borne out of stories her grandmother told her about life during this time, a time when more than 4,000 black human beings were lynched publicly and without consequence. The work is timeless, though, and as we leave the exhibit and go out into the world, we are forced to wonder why this is still happening. Lynchings today take a different form, but they continue to terrorize and demoralize black communities all over the United States and emphasize the devaluation of black bodies and black lives in our society.

Toni Morrison says that the purpose and the power of art is in its ability to create conversation, one that is “critical to the understanding of what it means to care deeply and to be human completely.” If we can ask ourselves “Why?”, if we can have this conversation, if we can engage in this discourse honestly and authentically, if we can accept the truth about the continuing legacy of the slave trade and mass enslavement and lynchings in all of its forms – past and present – and then reconcile ourselves to that truth, then maybe through that conversation, we will see a path forward, one that leads us toward healing, one that will someday allow us to live in the peace and freedom and beauty of Dr. King’s dream. It’s a hard question to answer, not in its complexity but in its power to change our understanding of ourselves, but it’s one that we must ask.