Everyone should be aware of this fact, after two world wars, many genocides and a major crisis triggered by terrorism worldwide: when something happens in one specific country, the entire region surrounding this country is affected; and when a whole region is impacted, the entire world ends up facing consequences of this local event. It is the principle of the well-known butterfly effect. Therefore, how can we not hear the call for help coming from Venezuelans fleeing their country? How can we ignore the growing tensions on the borders between Venezuela and its neighbours?
Seen from Europe, the ongoing crisis in the north-west of the Latin American region reminds of another crisis that Europeans had to face and are still facing – the so-called “refugee crisis”. One might be stunned by how relevant this comparison is, but also puzzled by what it means for our governments and international organisations. After two resolutions failed to pass at the United Nations in the last few days, here is a timely reminder of what is actually happening at the border. Nicolás Javier Pedraza Garcia, currently an exchange student from Universidad Externado de Colombia (Externado University, Bogotá, Colombia) at the Palacký University in Olomouc, Czech Republic, agreed to give his insight to help us understand the situation from a local perspective.
Relations between Colombia and Venezuela are a very good example of what can be achieved when two independent states decide to cooperate for the better good of their respective economies. Who needs a hard border when both populations speak the same language, work and live together, and benefit from this soft border situation? Until the political crisis hit the Venezuelan economy, “the border was just a line”; now, the border area is described mostly as a “war zone”, or a “conflict zone”. “The border is experiencing a very bad situation both economically and socially; most of Venezuelans who are fleeing are poor, so they stay at the border and are forced to engage in criminal activities such as drug trafficking or prostitution to survive. We, Colombians, try to help as much as we can, but our local government does not have the institutional nor the infrastructure capacity to attend to the situation. Maybe the situation is better in some other cities, but at the border, it is a crisis situation. We have been asking for more financial and human resources from the national government, but so far we are left alone to take care of these people.” Continue reading “REPORT: What Happens in Venezuela Does Not Stay in Venezuela”→
On June 2014, a tattered body with a swollen face was dumped in a shopping cart in North Paris. After having found the lying body on the road, Ion Vardu Sandu, 49, a Roma mechanic, said that “he was barely breathing, and his eyes were closed.” In the following sentence, he added “but he was also a notorious thief. Teens like him steal and give Romani people like us a bad name.” The body belonged to a 17-year-old Roma known as “Darius” and who went into a coma.
Two months earlier, more than 7000 kilometres away, in the village of Kharda, India, Nitin Aage, a 17-year-old boy was found hanging on a tree. Nitin was a ‘Dalit’, and his only mistake was to speak to a girl from an upper-caste community. All 13 men who were accused of Nitin’s murder were acquitted in 2017.
But what killed Darius, Nitin and million others like them? Is it the dehumanisation, the stigma or the fear of loss of dominance? While the magnitude of the violence varies, the undercurrent remains the same. A similar social hierarchy can be observed in other parts of the world. The condition of Buraku in Japan, African-Americans in the US, Osu in Nigeria – groups that also suffer prejudice in their respective countries – also mirror the terrible condition of ‘Dalits’ in India, and ‘Roma’ in Europe. Racial and caste discrimination manifest themselves in ways that are demeaning to the core of human existence.
Caste & Race
In an essence, caste and race are contemporaries. Segregation, discrimination and violence along with a social status determined by birth occur in these societies. The Indian discriminative order is based on the notion of ‘Sanctioned Impurity’ often reiterated through menial jobs such as manual scavenging and leather tanning by Elitist Brahminical upper-caste forces; the African-American varies and is based on the notion of an inferior subhuman race and often reiterated through violence – termed as untamed ‘savages’ by European settlers who encountered native population.
However, in terms of similarity, both ‘Dalits’ and ‘Roma People’ stand at the lowest level of the socio-economic hierarchy in respective continents of Asia and Europe. Both groups are intentionally excluded from consumer markets, employment and housing. Both ‘Caste’ and ‘Race’ impose enormous barriers in civil and political rights.
Babasaheb Ambedkar and Martin Luther King Jr. were fighting against the oppression of their own kind. But while King was able to humanise white people, Ambedkar couldn’t emulate the same in the Indian ethos due to Gandhi’s intervention on a multitude of legislative and social fronts – most famously his persistence to keep Dalits in the Hindu fold by denying them a separate electorate, the communal award and subsequently blackmailing Ambedkar to sign the Poona Pact through his hunger strike. While political activism has been able to consolidate ‘African-Americans’ in the US, unfortunately, the same cannot be said about the Indian social fabric.
This is evident from the fact that Dalits sit separately in government schools in 37.8% of the villages. In 27.6% villages, Dalits were prevented from entering police stations, In 25.7% of the villages, they are prevented from entering ration shops, and in 33% of the villages, public health workers refuse to visit Dalit homes.
In the case of Roma, there is pervasive illiteracy or semi-literacy (e.g., half of Roma adults in Greece, 35% in Portugal, and 25% in France report being illiterate) and extremely low-rates of completion of secondary schooling (from 77% to 99% of surveyed Roma across 11 European countries do not have an upper secondary school diploma). Continue reading “Ethnic & Caste Segregation: Deepening Social Divisions in India & Europe”→
Today, on December 10, 2018, the Universal Declaration of Human Rights celebrates its 70th anniversary. After seven decades and many achievements, it is certainly important to honour the document which became a major milestone for the history of human rights and is now regarded as a yardstick by all nations. However, it is also necessary to highlight that the UDHR is not all black and white, as well as the declarations it inspired, like for example the European Convention on Human Rights (1953) or the Charter of Fundamental Rights in the European Union (2009).
All these papers, their articles and their words demonstrate the states’ commitment to the protection of human rights but, despite this, it is clear that today, nations and the institutions created to protect those rights are often failing. A simple example? Even if the three above-mentioned declarations prohibit slavery, servitude, forced labor and the trafficking of human beings, all these can still be found in many countries around the world and around Europe.
The practical failure in the protection of human rights is now of great concern especially in Europe, where these rights are some of the main principles on which the European Union was built. Recent events have questioned the willingness of Europeans to actually support other people to be able to enjoy their same human rights and have shown the difficulties the EU encounters in guaranteeing the fruition of these rights to its citizens, thus challenging the accomplishment of the entire European project.
But flaws do not only concern the practical protection of human rights. Considering the theoretical aspect, there are several obstacles in the understanding and consequent application of the UDHR. Continue reading “70 Years Later: Lights & Shadows of Human Rights”→
In October 2015, two three-year-old kids were set on fire and torched inside a house along with eight adults of the same family in the Indian town of Ballabgarh, Haryana. 
Similarly, in 2010, a polio-stricken teenage girl was torched while she was sleeping, her elderly father who went to save her was also locked by an upper-caste mob until both of them were charred to death. The spokes of the rusty handicap tricycle which was meant to assist the polio-ridden condition of the obliterated girl laid darkened in the corner. These are not excerpts of stories from Auschwitz, these are everyday stories from Modern India – so-called progressive India.
These are narratives of caste-based violence and atrocities which occur without any fear of prosecution in India. In both stories, the perpetrators belonged to ‘Upper-Caste groups” i.e. the ‘Caste Elites of India’, whereas both the families on the receiving end belonged to the most socially stigmatised community of Indian society – “The Untouchables” which are now mostly recognized as “Dalits”. The word ‘Dalit’ means ‘broken’ or ‘oppressed’ (recognized as Scheduled Castes & Scheduled Tribes under the Indian Constitution).
In India, such heinous crimes against ‘Dalits’ are not an exception but rather a norm. Moreover, such crimes are committed with impunity which is made evident by the conviction rate which stands at 5.3%. ‘Dalits’ cover almost one-fifth of the Indian population with 200 million people which is bigger than the combined population of Germany and France. Such a large population experiences caste discrimination in forms of sexual assault, physical violence, forced prostitution, manual scavenging, and denial of most basic human rights. This is tribalism of the highest order and the international community is not paying enough attention to it.
Despite the fact that caste discrimination is outlawed in India since 1947, it is omnipresent in India and the situation is not showing any signs of progress as the crimes against Dalits have increased by 66% and the rapes of ‘Dalit’ women doubled between 2007 and 2017, according to the Ministry of Home Affairs. Continue reading “Why the “I” in “India” Stands For “Identity””→
A country on the brink of a famine. With a population of 27 million, 18 million are in need of humanitarian assistance. Three million have been forced to flee their homes. An estimated 10,000 are dead. Serious allegations of violations of international humanitarian law and human rights law have been made. It is one of the biggest humanitarian crises of the twenty-first century. Yet no one is talkingabout it. The Yemeni war began with a bang, but has quietly slipped through our media. The occasional news report here and there highlights what horrendous times the country is facing and the suffering endured by what is left of its population. But the crisis is largely ignored by the West.
Surprisingly, a politician who has come under intense scrutiny, Boris Johnson, has been the politician to question Saudi Arabia’s motives and actions in the war. Johnson recently criticised Saudi Arabia’s involvement but quickly came under fire by his own party. Despite having personal views that conflict with the party lines, it is evident that the man who gave the US State Department the biggest smile, is indeed one of the few politicians in the West, who is showing leadership. Despite stating that the party’s views do not align with Johnson’s, some Conservative party figures defended him as well as some from the opposition. Unfortunately, the spotlight will shine on the Yemeni war only if public figures will speak out about the horrific events taking place in Yemen. With Saudi money invested in many powerful Western nations, especially in England and the USA, it is a breath of fresh air that not all politicians turn a blind eye to the silently reported catastrophic war in Yemen. Continue reading “Has the West forgotten the war in Yemen?”→
“Don’t Panic” has become the motto of the Democratic Party in the days following the 2016 Presidential Election. The surprise victory of the self-described outsider Donald Trump has divided the nation and experts are scrambling to come up with clear predictions of the President-Elect’s future policies. Among his many campaign promises were a bevy of foreign policy goals promising an “America First” foreign policy. But what does this mean?
In dozens of interviews, speeches and debates over the past year, President-Elect Trump has pledged to renegotiate trade deals, take a hard line on China, eliminate ISIS using a Cold-War style strategy and a wide array of other lofty goals. With a Republican House of Representatives and Senate and the potential to influence the make-up of the Supreme Court, President-Elect Trump has the possibility to enact real change at home and abroad. Still, since many of his proposals, especially in the foreign policy realm, have been met with skepticism by veteran members of his own party, the question becomes whether President Trump will be able to unilaterally carry out his vision.
In order to assess what the Trump administration is capable of, we must first look at what foreign policy power the president actually has. The answer to that, as is the answer with many constitutional questions in the US, is very vague. The actual powers delineated in the constitution are as follows: he is the commander in chief; he appoints ambassadors; he can negotiate treaties, and he appoints the Secretary of State. Every President has interpreted these powers differently. President-Elect Trump is fortunate to follow in the footsteps of two presidents who expanded the executive authority over foreign policy decisions immensely.
With a significant pro-choice victory in Poland as the country’s conservative PiS government performs a U-turn on restricting access to abortion in the case of incest, rape, fatal foetal abnormality and risk to the mother’s life, it is easy to forget that the EU still has one State in which very few of the above constitute a legitimate cause for abortion.
Last year the Republic of Ireland became the first country to legalise same sex marriage through a popular referendum with an overwhelming victory, which seemed to signal a new liberal turn in a country many people across Europe and the world associate with conservative Catholicism. Yet Ireland, despite calls from the EU, the Council of Europe and the UN, has retained one of the most restrictive abortion laws in the world, where fatal foetal abnormalities and rape are not considered legal grounds for the termination of a foetus and where, even in the cases where woman’s life would be endangered by seeing a foetus to term, a woman might be denied the necessary treatment. Enshrined in the Constitution of the Republic of Ireland (Bunreacht na hÉireann) the Eighth Amendment prevents a woman having an abortion because the foetus is considered to have an equal right to life:
Recurrent images of the masses of women filing through the streets of Europe’s capitals remind us that the conflict over whether to prioritize women’s right to choose or a fetus’ right to live is one at the heart of many major social debates. Not only does it chafe at the junctions between social progress and tradition, individualism and normativity, encouraging women to exercise their right to self-determination and protecting sacralized family life; the issue also serves as a pin on which politicians hang the canvases they paint of ‘their’ nations as either traditionalist religious countries respectful of their past (such as Poland under PiS) or liberal countries pragmatically looking to the future (e.g. The Netherlands under VVD).