This is a guest post from Michelle Jurkovich, an assistant professor of political science at the University of Massachusetts Boston.
As the lunch hour approaches in Washington, a woman sits at the edge of Farragut Square holding a cardboard sign with three simple words: “I am hungry.” Some passersby are noticeably uncomfortable as they walk by her, averting their eyes and quickening their pace. A few people hand her the spare coins in their pockets. Most people ignore her completely.
Had this woman expressed a violation of a different human right (for ultimately, that is what her sign is expressing), perhaps people would react differently. Had she said she had been forcibly disappeared, or her access to any primary education had been violated, or she had been tortured, people might take notice. But on this World Food Day it is worthwhile to pause and examine the puzzling way in which any human right to food is understood both in the United States and in many other countries around the world.
Many readers might be surprised to know there is such a thing as a human right to food in the first place. The right to food was included in the Universal Declaration of Human Rights in 1948 with surprisingly little controversy and reiterated in international law in 1976 with the International Covenant on Economic, Social, and Cultural Rights (ICESCR), in 2004 with the Voluntary Guidelines on the Right to Food (which the United States signed), as well as included in numerous other international conventions and agreements. And yet, while responsibility is ascribed in international law to national governments for the protection and fulfillment of this basic human right, many continue to see food or hunger as an issue for charity, but certainly not a basic human entitlement. Continue reading
A few months ago, I began my Duck postings with an introspective on what it’s like to have grown up in the USA and moved to Canada to start my professional career. The current context in Canada is both daunting and exciting – yes people, “We the North” have an election. In two weeks. We have three (possibly four or five) parties to choose from, only one has amazing hair, and unlike US elections with the circus of personality assassinations and general chaos that surrounds the process, the Canadian one has gone on quite civilly and remained mostly focused on real issues. There are real issues at stake here in the Canadian election – and I had a chaotic but very thought-provoking week to reflect on some human rights concerns, both in Canada’s foreign and domestic policy. I had two sets of thoughts that popped into my mind as a result of being part of two human rights-related events this past week: global leadership on human rights is exceedingly difficult; and maybe we need some leadership on human rights domestically.
The video above is the YouTube presentation of my remarks this week at University of Toronto’s Davey Forum, whose theme this year was “Is Canada Doing Enough to Promote Human Rights?” I attended at the kind invitation of Duck blogger Wendy Wong and her colleagues Lou Pauly and Rod Haddow, and my remarks followed those of former Canadian Foreign Minister Lloyd Axworthy.
When it was time for the audience to ask questions, the very first question was:
“What can Canada contribute to the Syrian refugee crisis?”
It’s exactly the right kind of question. My answer, in one word: AIRPLANES.
This is a guest post from Nathan Paxton, Professorial Lecturer in the School of International Service at American University and a 2015-2016 APSA Congressional Fellow.
Now that Pope Francis has jetted back to the Vatican on “Shepherd One”, we have the chance to talk about the theoretical underpinnings of the pope’s international politics. I hope you’re as excited to have a political theory discussion as I am. Primarily, I want to discuss what I think the papal view of politics is, how it fits in with liberation theology, and what that means to those of us who care about international and comparative politics.
Pope Francis’s message to Congress was shot through with the idea that politics can at its best be a means for the flourishing of each individual human person. That flourishing is the end of human community, and the goal of all human society should be to maximize the common good. Importantly, however, politics is a mean, not an end per se.
Politics is, instead, an expression of our compelling need to live as one, in order to build as one the greatest common good: that of a community which sacrifices particular interests in order to share, in justice and peace, its goods, its interests, its social life. (Address to Congress)
The emphasis on community and personalism is one of the best indicators that we have that the pope is not a liberal, either in the classic political theory sense nor in the impoverished contemporary American political discourse sense. He’s a pre-Burkean conservative, in that his emphasis is on the traditional, the communal, and what historian Brian Porter-Szücs calls “harmonious social relations.” Because “classic liberalism” promotes both individual liberty and free-market capitalism, it is an atomizing force, prizing and exalting the individual above the ensconcing community and so providing the basis for eventually breaking down that community as every individual pursues what seems to them their own good. Continue reading
This summer, the ramparts of “Fortress Europe” were breached by a mass exodus undertaken by young Syrians, Iraqis, and Afghans. News coverage has described them as “migrants.” But I would argue that this term is a misnomer; rather than “migration,” what we are witnessing is a collective act of “protest” against the current governance regime that quarantines conflict outside of Europe’s borders. Continue reading
As IR scholars thinking about the role of nongovernmental organizations (NGOs) in shaping international norms, we rarely think to ask those doing the work on the ground what they think (this author is guilty as charged). Plenty of work has gone into researching how others NGOs think of one another (Murdie and Davis, Hadden) and try to shape one another’s’ behavior (Deloffre), how international NGOs shape international norms through their work with other political actors (Carpenter, among others), and how NGOs might censor themselves (Bush). Others have also looked at how external, in particular, Western donors, can shape the NGO-scape in a certain country (Luong and Weinthal, Sundstrom), but very few of us have then thought about where else the money would come from if not from outsiders meddling in the internal politics of state-society relations (see however, Brass, Dupuy et al. for a view of Ethiopia, work by Gugerty and Suarez). Continue reading
James Ron, Archana Pandya, and David Crow’s article investigates the resource mobilization of local human rights organizations (LHROs) in India, Mexico, Morocco and Nigeria. Having theorized the transnational networks, strategies, politics and influence of NGOs, Ron, Pandya and Crow now turn the attention of international relations scholars to the local contexts in which NGOs work. Drawing on original data including 263 semi-structured interviews with key informants and LHRO staff in 60 countries as well as public perceptions surveys in each of the four cases (n= 6,180), they find that although there is widespread public support of human rights and trust in LHROs, domestic publics do not donate to LHROs. They call this the “resource-rights” puzzle.
One nagging implicit normative assumption in the article is that somehow the resource-rights puzzle has negative or adverse effects on the work and impacts of LHROs. One obvious reason why LHROs might want to raise funds locally is the sense that Northern donors push Northern agendas and raising funds from local communities would empower LHROs to better represent local interests (Bradshaw 2006). Ron, Pandya and Crow’s public perceptions data however, show that the surveyed publics in the four cases generally support the broader human rights agenda. So while the funding might come from the global North, substantial local support for human rights principles and groups exists. Continue reading
The following is a guest post by Margaret Peters, who teaches political economy and migration at Yale University. She is currently finishing her book project When Business Abandoned Immigration: Firms and the Remaking of Globalization.”
Recent pictures of Syrian refugee crisis from 3-year-old Aylan Kurdi lying dead on a beach in Turkey to migrants sitting in camps in Hungary have increased the calls for the West to “do something.” Instead of doing the easiest, most effective, and least expensive thing to protect Syrians (and other refugees) – allowing them to enter and stay in wealthy countries as refugees – there has been much buck passing about whose responsibility it is to protect these refugees.
Increasing anti-immigrant sentiment has been blamed for most of the unwillingness on the part of both the OECD countries and wealthy autocracy to resettle the refugees. Yet, the problem is not an increase in anti-immigrant sentiment – as Judith Goldstein and I show, anti-immigrant sentiment, even towards low-skill immigrants, has fallen since the Great Recession in the US and probably in Europe as well – instead, the problem is the lack of a powerful, pro-immigration lobby.
While refugee and asylum policy have, at least since World War II, been used to reward allies and humiliate adversaries, these policies are not solely determined by foreign policy concerns. Instead, they are part and parcel of the larger immigration policy debate, determined by competing domestic demands. On the side of greater openness have stood business, immigrants themselves, and humanitarians and cosmopolitans. On the side of more restrictions have been native labor (although not all unions), fiscal conservatives worried about the impact of immigration.
What has changed the balance of power between these two sides? Why do the nativists seem to be winning? Continue reading
* Please note: I absolutely oppose publishing the image of Aylan Kardi on this website*
Since my name is mentioned- and our short twitter exchange highlighted in Annick’s previous post as potentially the inspiration point for her piece- I feel I need say something.
First, I’ll acknowledge that the image we are debating hit me somewhere deep because the boy is the same size and age as my son. Those points of connection made me look at the image differently and that difference in how I saw the image made me feel embarrassed, upset, and unsure what it meant about how I saw the whole ‘package’ of asylum seeker images. So I’ve thought a lot about the image, the ethics around the image, and why some of us care about this image more than the hundreds of- arguably- equally harrowing images of asylum seekers (not just the people trying to get out of Syria or into Europe, but also the people in boats trying to get into Australia or held indefinitely in detention centers by the Australian government).
My point about ‘doing’ something was not merely some liberal notion of ‘activism’ or just giving some money to an organization. It includes deep reflection on our own role in the asylum seeker crises today. Of course, that might include sharing a narrative- but, for me, sharing the narrative is only helpful if it is driven by a desire to make ourselves uncomfortable, to reflect on our complicity and role in global politics, and a commitment to move forward with different steps than led us to the story.
As I just said in a FB post- there is a FINE line between 1) Witnessing and sharing stories 2) Making ourselves feel good: ie looking and listening so that we ‘feel aware’/politically active and- overall- better about ourselves (this bleeds into comments people seem to be making about ‘thanking god’ and ‘hugging kids more tonight’). Such statements are well meaning but really don’t help asylum seekers AT ALL. They are practices/sayings that make us feel good about where we are in the world, what side of history we are on, and how privileged we are. Such comments make me wonder ‘do we need such shocking images in order to care about asylum seekers or do we need them to make ourselves feel better?’ 3) Simple voyeurism and trauma porn. An image is trauma porn when we look at ‘terrible’ images so that we can shock ourselves, and then enjoy the feeling that washes over us as we look away and get back to our lives.
I would rather people- quite frankly- do nothing, than circulate an image or share a story of Alyan or any asylum seeker for their own personal gratification. To ‘do’ something political requires 1) engaging/reflecting on the politics of the image, the family and community it represents, and where we are positioned in relation to that family and community 2) asking ourselves how we benefit from borders, immigration quotas, policies that strip asylum seekers and relabel them ‘unskilled’ migrants or refugees + seeking ways that we can change our behaviors (not just our taxable donations). Continue reading
We are witnessing the horror of war. We see it every day, with fresh pictures of refugees risking their lives on the sea, rather than risking death by shrapnel, bombs, assassination or enslavement. For the past four years, over 11 million Syrians have left their homes; 4 million of them have left Syria altogether. Each day thousands attempt to get to a safer place, a better life for themselves and their children. Each day, the politics of resettlement and the fear of terrorism play their part.
The last major resettlement campaign in the US came after the Vietnam War. Over a 20-year period 2 million people from Laos, Cambodia and Vietnam were resettled into the US. The overall number of resettled refugees from this period is roughly about 3 million. Since the beginning of the civil war in Syria in 2011, Turkey alone has taken 2 million Syrian refugees within its borders. In short, Turkey has absorbed the same amount of war refugees in a four-year period that the US absorbed in five times the amount of time.
Turning to the Syrian case, which has produced the most refugees in any war in the past 70 years, we find a very dismal record of other than near neighbor resettlement. The Syrian conflict began in early 2011, and while the violence quickly escalated, I am taking the numbers of admitted Syrian refugees to the US starting in 2012. In 2012, the US admitted 35 Syrian refugees. In 2013, it admitted 48; in 2014, it admitted 1307. For 2015, the US is estimating admitting somewhere between 1000-2000 refugees. Even Canada, who tends to be more open with regard to resettlement and aid, has only admitted about 1300 refugees, pledging to admit 10,000 more by 2017. In short, since the beginning of this war, one of the most powerful countries in the world, with ample space and the economic capacity to admit more people, has admitted an estimated total of 2400 people, and its neighbor, a defender of human rights, has admitted about half that. Thinking the other way around, the US has agreed to take in .0006 % of the current population of Syrian refugees, and this number does not does not take into consideration the 7 million internally displaced people of Syria, or the simple fact that one country (Turkey) has absorbed 45%.
Given the continuation of the campaign, in today’s post I want to dig a bit deeper in examining the urge to do “something”: Why do some events capture our attention while others fail to produce any kind of reaction? What kind of reactions are helpful? And – for whom?
We’ve seen the rise of judicial means to bring human rights violators to trial in recent decades, both regionally and globally. Most famously, the International Criminal Court, was established after the Rome Treaty was ratified in 2002 in order to bring the most egregious state violators of human rights to to account for crimes of genocide, crimes against humanity, and war crimes (though this court has not been without its controversies, most acute of which is that the court deliberately over-targets African leaders). There are also many arguments about the effect of the ICC, including the effects that having such an institution has on individual lawyers, judges, and other officials in the practice of law. The complementarity clause of the ICC, furthermore, might be spurring domestic legal institutions to change in anticipation of possible prosecution by the Court, creating a race to the top in terms of complying with the prosecution of war crimes in order to avoid facing the ICC.
Photo of Manuela Picq being arrested. Photo used with permission.
Over the weekend news came from Ecuador that Dr Manuela Picq of Universidad San Francisco de Quito, had been beaten and arrested while participating in a legal protest over indigenous rights as a journalist. Initially hospitalised as a result of injuries sustained at the hands of police, she was informed that her visa had been cancelled due to her having engaged in “political activity” and that she would be deported from Ecuador, where she has lived and worked for the past eight years. She is currently being held in a hotel that is used to detain illegal immigrants until her case is heard this afternoon.
Gamification is “is the application of game elements and digital game design techniques to non-game problems, such as business and social impact challenges”, to borrow the course description from The Wharton School of the University of Pennsylvania’s Gamification MOOC.
But if trying to make war appealing and “fun” will strike many people as a negative (or at least highly pragmatic) use of gamification, what about efforts aimed at highlighting the horrors of war? Helen Berents recently responded to the release of a viral advert from UK charity War Child that is designed to raise awareness of children’s experiences of conflict. Using Storify, this post presents the debate that ensued (minus the bit that happened on Facebook, which I’ll leave Helen to summarise), and considers the role and efficacy of emotion in trying to mobilize people in support of a particular cause.
Policy schools prepare students to work in the public policy realm, most often training students for positions in government. But policymaking is an increasingly diverse field, policy issues span the globe and multiple–state and non-state–actors take part in decision-making and policy implementation. How should we teach global policy-making in policy schools?
In a recent article co-authored with Cristina M. Balboa, Policymaking in the Global Context: Training Students to Build Effective Strategic Partnerships with Nongovernmental Organizations [ungated access here], we use a case study of the on-going global response to the Ebola outbreak in West Africa and descriptive data from an analysis of MPA/MPP programs to demonstrate the need for teaching “global” policymaking.  Continue reading
[As two fellow NGO researchers, Wendy and Maryam are going to collaborate on some posts to provide contrasting views on hot-button issues related to NGOs. Think of us as the Siskel and Ebert of NGOs – we definitely agree on certain things, but clearly not on others (and don’t ask who’s who). Our points of view will not always reflect what we personally think of an issue–we need drama and suspense!–but we will always provide food for thought.]
By now everyone is well aware of the recent tragic killing of Cecil the lion by Minnesota dentist Walter Palmer. Josh shared a post about this incident here on the Duck, as have countless others. One opinion from People for the Ethical Treatment of Animals’ (PETA), no stranger to controversial statement, has caught plenty of attention:
“If, as has been reported, this dentist and his guides lured Cecil out of the park with food so as to shoot him on private property, because shooting him in the park would have been illegal, he needs to be extradited, charged, and, preferably, hanged.”
Needless to say, calling for Palmer to be hanged has generated a public outcry of its own. We weigh in here.
PETA is a firebrand, their statement is not out of character for the type of militant activism they exercise and their other campaigns and advertisements have been shocking as well. As Wendy argues, being a provocateur is part of their brand, they raise awareness by making noise. They completely own their shock tactics as a deliberate organizational strategy:
“We will do extraordinary things to get the word out about animal cruelty because we have learned from experience that the media, sadly, do not consider the terrible facts about animal suffering alone interesting enough to cover. It is sometimes necessary to shake people up in order to initiate discussion, debate, questioning of the status quo, and, of course, action.”
As advocates, NGOs like PETA do not need to be fair, impartial or neutral; they advocate for a position or course of action that reflects or advances the interests of their members. They do, however, need to be responsible. Continue reading
On April 14, 2014, 276 girls between the ages of 15-18 years were abducted from a school in Chibok, Northern Nigeria, days before they were set to take their final exams. A group named Jama’atu ahlis Sunna Lidda’awati wal-Jihad, better known as Boko Haram, claimed responsibility for the abduction. The girls’ kidnapping, despite its spectacular scale, initially received sparse attention in the media. However, after local activists took to twitter with the hashtag #BringBackOurGirls on April 23, within a matter of days (by May 1, 2014), the hashtag was trending globally and the mainstream media began to cover the event putting increased pressure on the Nigerian (but also the U.S.) government to ‘do something.’
The impulse to demand that ‘something’ be done is of interest in the context of campaigns of global feminist solidarity in particular, because presumably well-meaning efforts often have adverse effects. The attention provided by global campaigns, such as the hashtag campaign for #BringBackOurGirls, brings greater awareness to the plight of women and girls around the world, but at what cost? Is awareness, even if it is based on simplistic narratives and promotes ‘solutions’ disconnected from the reality on the ground, helpful? Does it matter when celebrities hold a #BringBackOurGirls sign – or do we need a more critical stance, as Ilan Kapoor has argued? What does it mean for the first lady of the U.S. to remark on the abduction during her 2014 Mother’s Day address and to call for action?
To begin with a confession, I have spent far too long contemplating what to write about as my first post, due in no small part to sharing fellow Guest Duck Tom‘s nerves about joining such formidable paddling of regular Ducks. However, Wendy‘s post on human rights having gone mainstream and no longer being revolutionary has given me exactly the push I needed to get started.
Specifically, I want to explore Wendy’s argument in relation to claims for LGBT rights. My aim is not to counter Wendy’s argument, which I find persuasive, but rather to use it as a starting point for thinking through the implications of becoming mainstream and, in particular, consider the potential downsides of becoming “accepted and discussed” – what is lost when one’s claims cease to be revolutionary and/or “subversive”?
Recently, Joel Pruce and Doutje Lettinga wrote contributions to openGlobalRights that lamented the non-revolutionary, and I would go so far as to say, anti-revolutionary tone that human rights have come to represent in global and local citizen politics. Both observers note the trend that international nongovernmental organizations (INGOs) working on human rights have indeed, become “soft” in their success, earning reproach from critics such as musician-activists Pussy Riot. More harshly, INGOs can be viewed as complicit with state domination. In essence, human rights and the INGOs that fight for them have lost their way.
The fact that human rights are “no longer revolutionary” speaks to the strength of human rights and not their weakness. If we start from just the Universal Declaration of Human Rights of 1948, it has not taken long for largely aspirational, vague notions of what needs to be protected for a life of human dignity to go mainstream into the discourse not just of progressive activists, policymakers, bureaucrats, and academics, but also conservative campaigners, the media, and corporate moguls. As someone who has thought about how international norms take hold, I think the ubiquity of human rights speaks to their strength. It marks the fact that the concept, the possibility, and realization of protecting rights has in fact persevered. No longer the territory of simply “radicals,” human rights have mainstreamed, and this is their point. It is not just for revolutionaries to use, but for everyone else to internalize.