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Erin Gold

BBC NEWS | Middle East | Saudi court jails 'sex boast' man - 0 views

news.bbc.co.uk/...8295020.stm

Saudi Arabia ' sex imprisonment Islamic law code

shared by Erin Gold on 07 Oct 09 - Cached
  • A Saudi Arabian man who boasted about his sex life on a TV talk show has been jailed for five years
  • also sentenced to 1,000 lashes by a Saudi court on charges relating to immoral behaviour.
  • Extra-marital sex is illegal in Saudi Arabia, one of the most conservative societies in the Arab world.
  • ...2 more annotations...
  • Abdul Jawad later apologised, saying producers at the TV station had tricked him into some of his accounts.
  • Saudi Arabia uses a strict Islamic law code. People who break the rules face punishment - lashes or imprisonment - for drinking or non-marital sex.
Ed Webb

So Why Did I Defend Paul Bowles? | by Hisham Aidi | The New York Review of Books - 0 views

www.nybooks.com/...o-why-did-i-defend-paul-bowles

Morocco literature colonialism race racism music heritage culture US USA history Berbers Amazigh authoritarianism religion politics

shared by Ed Webb on 18 Jul 20 - No Cached
  • Long a sanctuary for Spanish and French writers, American writers began visiting Tangier in the late nineteenth century: Mark Twain on his way to Jerusalem in 1867, the painters Louis Comfort Tiffany in 1870 and Henry Ossawa Tanner in 1912, and Edith Wharton in 1917. In 1931, when Bowles first visited, the American artists living in Tangier were primarily black: Claude McKay, Anita Reynolds, Juice Wilson, Josephine Baker. These African-Americans came to Morocco from Paris, where they had formed a community after World War I, and as the Harlem Rennaissance spread to France. Upon arrival, Bowles began to socialize with both McKay and Anita Reynolds. Like the other Americans, he had also discovered North Africa through France. In high school, he had read Marcel Proust, Comte de Lautréamont, and André Gide—the latter’s accounts, in particular, of his travels and sexual trysts in Algeria and Tunisia had conjured North Africa in Bowles’s teenage imagination.
  • in December 1923, France, Spain, and the United Kingdom signed the Tangier Protocol in Paris, setting up a new administration and placing the city at the center of a 150-square mile International Zone overseen by a committee of nine Western powers. The city was henceforth governed by a court that included French, Spanish, and British judges, along with the mendoub, the Moroccan sultan’s representative. It is this international period, from 1923 to 1956, especially postwar, that has shaped the image of Tangier as a free port, a tax haven, and a place of international intrigue and excess.
  • His first novel, The Sheltering Sky, told the story of an American who flees the numbing modernity of New York and meanders through the Algerian desert, only to disintegrate psychologically. Published in the fall of 1949, it became a bestseller and made Bowles a household name. Three more novels and a handful of short stories set in Tangier followed.
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  • Bowles did not create the “myth of Tangier,” but he gave it a literary respectability and an American cast.
  • In the early 1950s, Burroughs, Ginsberg, Kerouac, Bryon Gysin, Tennessee Williams, Truman Capote, and Susan Sontag all gravitated to this “portal to the unknown,” as one author christened Tangier. So did European writers like Genet, Juan Goytisolo, and Joe Orton, but Bowles’s influence was not limited to the literary community. In later decades, his recordings and promotion of Moroccan music would draw producers and recording artists from Patti Smith to the Rolling Stones.
  • Through the 1960s and 1970s, he focused instead on recording and translating from darija (Moroccan Arabic dialect) the oral histories of men he met in Tangier’s cafés. By the time of his death, in 1999, the idea of Tangier as a place for self-discovery had become received wisdom in the West and the Arab world, and Bowles was established as a giant of American letters despite decades of silence.
  • I gave him a copy of my thesis. He looked up from the title page: “‘Orientalism’?—that’s a bad word, isn’t it?” Faux-naïveté, I would learn, was part of his manner. He told me to come back the following day.
  • I was, he said, the first Moroccan researcher—a Tangier native, to boot—to defend him. He added his signature beneath my printed name. (A few weeks ago, I got goosebumps when I found the same copy that I gave him, albeit coffee-stained, in the archives at the University of Delaware’s Paul Bowles Collection.) Later, the thesis was included in a collection titled Writing Tangier (2004). I still see citations occasionally in student dissertations on Bowles noting that one Tanjawi, at least, did not regard him as an Orientalist.
  • Tangier’s collective memory is steeped in nostalgia and centered around the medina, the old city. The medina, the elders told us, was once the epicenter of the Islamic world: it was from the port where the medina meets the sea that Tariq ibn Ziyad had set sail and conquered Spain in 711. After the fall of Granada in 1492, it was to Tangier’s medina that the Jews and Moriscos fled, settling in its alleyways, preserving the mosaic of Islamic Spain
  • The economic misery and political repression of the 1980s and 1990s made it hard to believe that the medina was ever a free space. Most locals had never heard of these famous writers. I only heard of Bowles when, in 1988, a film crew began working in front of our family restaurant at the entrance to the Kasbah as Bernardo Bertolucci began filming The Sheltering Sky. As teenagers, we came to wonder what truths the books from the Interzone contained, and if Tangier had indeed been better-off under Western rule, as the nostalgists, local and foreign, seemed to imply
  • The narrative we learned at school was that the monarchy had liberated the north from colonial oppression. But what liberation did the regime (makhzen) bring? After independence, as a local intelligentsia began forming in Tangier, many came to see the American corpus of writings about 1950s Tangier as an invaluable record of a lost golden age.
  • I made a point of reading the American authors who had written about Tangier’s Interzone. Besides Bowles, I was intrigued by the Beats, especially the Columbia University alums—Kerouac, Ginsberg, Lucien Carr—students of Lionel Trilling and fans of Arthur Rimbaud who had somehow mapped Greenwich Village onto Tangier, turning the Boulevard Pasteur into a “North African Bleecker Street.” But even as a college sophomore, I realized that their writings were more about the straitjacket of McCarthyite America that they were running from, rather than about Morocco as such.
  • It was even gratifying to see that Tangier, like Berlin, had played a significant role in launching a gay literary movement—in some ways ahead of the West, in having its finger on the “prognostic pulse of the world,” as Burroughs called it. But what was startling was that, while these writers basked in the city’s pleasures, they—with the exception of the Bowleses—didn’t really like Tangier. The Beats had a casual disdain for the natives, invariably describing Moroccans as “rakish” or “raffish.” Capote found Tangier too alien, describing the men as “noisy heathens” and the women as “anonymous bundles of laundry.” He warned friends in New York about the “smell of the arabe.” Burroughs referred to the locals as a “bunch of Ay-rabs,” and in 1958 he pronounced: “Tanger [sic] is finished. The Arab dogs are among us.”
  • Paul Bowles traced the history of the medina from the early 1930s to independence. He chronicled how the sultan’s crackdown on Sufi practices (“the great puritanical purging”) in central Morocco inched northward.
  • Bowles’s defense of the Amazigh, or Berber, population was daringly transgressive. Morocco’s culture “is not predominantly Arabic, but Berber,” he insisted—in the face of Arab nationalists who acted as though they believed “Berbers have no culture at all,” as they tried to drag the country into the Arab League. “The general opinion is that the autochthonous population must at all costs be Arabized if it is to share in the benefits of independence,” he observed acidly. “No one seems to have conceived of the possibility of an independent Berber Morocco. In fact, to mention the Berbers at all qualifies one as a pro-French reactionary. At present, to become modern means to become Egyptian.”
  • Reading these words in my dorm room in wintry Pennsylvania in 1992 was both thrilling and frightening. We as Moroccans—especially those of us from the northern Berber region—grew up in a climate of fear, and I had never heard or read anyone publicly criticize Arab nationalism, or speak so openly of the Moroccan hinterland’s animus toward Fez, the city of the interior regarded as the seat of the regime. To hear this American writer openly excoriate the Moroccan ruling elite for its cruelty and skullduggery was exhilarating
  • Bowles prompted me to think beyond the binary of “Western” versus “Arab.”
  • Bowles, in the mid-1960s, had begun translating the memoirs and stories of down-and-out illiterate youth in Tangier. (While he could not read Arabic, Bowles did understand darija, the spoken dialect.) The most prominent of these were Larbi Layachi’s A Life Full of Holes (1966), about a petty thief and male prostitute and his experiences dodging police and servicing tourists (the book was made into a BBC film); Look and Move On (1967), the tales of Mohammed Mrabet, a hustler and golf caddie who worked for an American couple; and the best-known, Mohammed Choukri’s For Bread Alone (1972), an account of his migration from the Rif to Tangier, his life as a street kid in the International Zone, and his becoming a schoolteacher, which he recounted to Bowles in Spanish. These books were marketed in the West as “Moroccan literature,” and for many in the Anglophone world, this was their introduction to it.
  • The Ministry of Culture, which almost blocked his recording project in 1959, published a remarkable essay in 2009 on the tenth anniversary of his death defending Bowles against criticism from Moroccan nationalist intellectuals, underscoring how he presciently warned of the threats that modernization posed to Morocco’s cultural and physical landscape. Government mouthpieces such as Hespress run flattering pieces about “the American who loved Morocco.”
  • in effect erased an earlier literary tradition that had seen Moroccan writers published in French and Spanish since the 1930s, let alone the preceding centuries of poetry and other writing in Arabic
  • Laroui acted as an adviser to the king and was a strong proponent of Arabization. Tangierians saw his attack on Bowles as another attempt by the Arab nationalist elite to subdue the “sin city.” Ben Jelloun also had a complicated relationship to Tangier. The son of a merchant, a Fassi (a person from Fez) who settled in Tangier in the early 1960s, he had attended the French lycée and was seen as part of the new Francophone Fassi upper class—comprising the Alaoui, Alami, Ben Jelloun, Berrada, Omrani, and Tazi families—that had fanned out across the country as the French departed, assuming top government positions. Like Laroui, Ben Jelloun spoke neither of the two common local tongues of the north, Spanish and Tarifit (the Berber language). A paradox of Ben Jelloun’s work, in particular, was that it often featured the very tropes of mysticism, violence, and sexual deviancy he denounced in Bowles’s work. For his part, the American writer dismissed his Moroccan critics as “confirmed Marxists.”
  • The Moroccan reaction against Bowles began to take form in the early 1970s. His earliest critics were the philosopher Abdallah Laroui and Ben Jelloun, who both chided the American writer for promoting an image of the country as a land of primitivism, drugs, and unlimited sex. Laroui also lambasted the Moroccan bourgeoisie for buying into and reproducing Bowles’s “folkloric” portrayal of their country. Ben Jelloun, writing in 1972, accused the American of belittling the nation’s literary patrimony.
  • I myself was part of this trend—defending Bowles against the Arab nationalists who were trying to tear him down and impose their political preferences on us. In his final interviews, when asked if he was an “Orientalist,” Bowles would often cite me, noting that a Tangier-born scholar now in America had judged him not to be.
  • “Paul Bowles loves Morocco, but does not really like Moroccans.” Choukri had some powerful evidence on his side. Over the decades, Bowles had made countless derogatory remarks, speaking of Moroccans as “childlike,” “purely predatory,” and “essentially barbarous.” He claimed also that Muslims aimed for world domination through “the sword and the bomb.”
  • He was sympathetic to the Amazigh, whom he saw as the original inhabitants of North Africa, a fiercely independent people only “partially Islamicized.” This affection nevertheless rested on some unsettling ideas about racial hierarchy. Bowles was profoundly influenced by the “Hamitic hypothesis,” a late nineteenth-century anthropological theory that saw almost everything of value in Africa as imported by the Hamites, a branch of the Caucasian race, who were held as superior to the Negroid peoples. Berbers, whatever their actual skin tone—even the typically dark-skinned Tuareg—were for Bowles essentially a white “Mediterranean race.”
  • In Bowles’s idiosyncratic hierarchy, it was Berber music that encapsulated Morocco’s true African identity—and this cultural essence was threatened by the Arabs and their music. The recently released Music of Morocco collection reflects this bias, giving credence to Choukri’s claim that Bowles deliberately misrepresented local culture to reflect his personal vision of Morocco.
  • I began to realize that Bowles’s fondness for the Berbers and his animus toward Arabs was, in many ways, a reflection of French colonial policy. Although he was well aware of the violence of French imperialism, he enjoyed its amenities—“the old, easygoing, openly colonial life of Morocco”—and as early as the 1950s, Bowles began to lament the loss of “colonial Tangier.” Above all, he believed in the International Zone, seeing its “anarchy” and “freedom from bureaucratic intervention” as an extraordinary political experiment. But these liberties, which is what drew many of the Beats, were the privileges of Europeans and Americans—ones generally not enjoyed by the city’s Muslim and Jewish natives.
  • In 1972, Tahar Ben Jelloun publicly accused Bowles (and the Beats) of exploiting illiterate, vulnerable youths in Tangier not just artistically but sexually. Choukri in 1997 would echo this charge, claiming Bowles suffered from a sexual illness. These allegations became more commonly heard once Farrar, Straus and Giroux published Bowles’s correspondence in 1994, although he expressed some reluctance about its release. The volume included letters in which he described the boys he slept with, in one letter even bragging about how cheap sex was in Algeria. “Where in this country [America] can I have thirty-five or forty people, and never risk seeing any of them again? Yet, in Algeria, it actually was the mean rate.” (In the correspondence, he reminisced about how he “never had sexual relationships without paying,” and viewed paying for sex as a form of “ownership.”)
  • Although the letters simply lent credence to rumors long circulating in Tangier, Choukri and other Tanjawi writers were still shocked by them. The literary reaction in Morocco fed into a larger effort there by human rights activists campaigning against sex tourism and child prostitution. Whereas Bowles had always seemed more judicious and reputable than the Beats—in contrast, say, to Burroughs’s open bragging about buying “pre-pubescent gooks” and Ginsberg’s boasting about “paying young boys” for sex—it became increasingly difficult to defend him. For a man who had called Moroccans “purely predatory,” his own behavior now appeared in rather grotesque relief.
  • The more time I spent at the Schomburg Library uptown, the more I discovered an alternative American literature about Tangier. I stumbled upon Claude McKay’s memoir A Long Way from Home about his time in Tangier in the late 1920s, where he completed his novel Banjo; the actress Anita Reynold’s diary about life in the Interzone in the 1930s; Josephine Baker’s papers, where she talks about filming Princess Tam Tam (1935) in the International Zone, and jazz recordings produced by African-American musicians living in Tangier. Although they had their own dreams about a “Mother Africa,” the African-American writers did not see Tangier as a brothel, or its residents as primitives who needed to be contained or civilized. Most wrote and produced art in solidarity with the disenfranchised local population, connecting the civil rights struggle to North Africa’s anticolonial movements.
  • In 1998, armed with this newfound knowledge, and as a conscious revision of my earlier guiding, I began giving walking tours of “Black Tangier.” We would would meet at Cinema Mauritania, the theater where Josephine Baker had performed many times, up until her last show there in 1970. She had lived in the International Zone, then joined the French Liberation forces during the war, and later had an affair with the vice-caliph of Spanish Morocco. On the first floor of the Mauritania, pianist Randy Weston had once operated African Rhythms, a music spot that drew the likes of Max Roach and Ahmed Jamal. Then we’d walk down to the Fat Black Pussycat café where the poet Ted Joans, one of few black writers in the Beat movement, played trumpet and “blew” jazz poems.
  • Next, we’d hit Galerie Delacroix, where Joans once hosted a four-hour tribute to his mentor Langston Hughes, and had the late poet’s verse read in Arabic, English, French, and Spanish. (In 1927, Hughes had visited Tangier and written a lovely poem about travel and unrequited longing, “I Thought It was Tangiers I Wanted.”) Then we’d walk to the majestic Teatro Cervantes built in 1913, where Weston had organized the first pan-African jazz festival in Morocco in June 1972 (revived in 2002), which brought Dexter Gordon, Odetta, Billy Harper, and Pucho and the Latin Soul Brothers to the city. Our last stop was the Hotel Chellah, where, as local legend had it, the Martinican anticolonial thinker Frantz Fanon stayed overnight on July 3, 1959, following a car crash on the Morocco–Algeria border rumored to be the handiwork of La Main Rouge, the paramilitary group run by French intelligence to assassinate leading supporters of Algerian independence. Fanon was flown to Rome the following day on a Moroccan passport.
  • Paul Bowles and King Hassan II died in 1999, a few months apart. The novelist and the tyrant who had towered over Tangier for generations had more in common than either would have admitted—and that in part explains the reverence Bowles still enjoys in official Morocco
  • both shared a disdain for leftist, Third-Worldist politics. Both hated pan-Arabism, and loved Berber culture as long as it was “folkloric” and apolitical. They each thought Moroccans were congenitally ill-suited for democracy.
  • both Bowles and the monarch celebrated a “primitive,” mystical, unlettered, unfree Morocco, sharing a special appetite for the intoxicating rhythms of the Berbers. No wonder King Hassan II, who expelled numerous critics—from Arab intellectuals to French journalists and American professors—never bothered Bowles.
  • as long as America was seen as a political friend, Bowles was viewed favorably. Not surprisingly, after the Gulf war of 1990 and the release of Bertolucci’s film of The Sheltering Sky that same year, more articles started to appear across the Middle East critiquing Bowles’s representations of Morocco, accusing him of racism and Orientalism
  • The Morocco that Bowles dubbed a “land of magic” is one the Ministry of Tourism sells to the West
  • his emphasis on Morocco’s “African” essence suits the country’s recent geopolitical turn and reentry into the Africa Union
  • for all his misgivings about Western modernity, he thought Morocco as an African country would be better off attaching itself to the West. This is now the position of a significant segment of Morocco’s ruling elite.
  • That the regime celebrates Berber folklore and the oeuvre of a novelist who wanted an “independent Berber republic” even as it imprisons Berber activists across the country is evidence for many of the regime’s fraudulence and bad faith. In this respect, Bowles’s continuing eminence suggests how little has changed in the kingdom since the colonial era, with an authoritarian regime and repressive social order remaining largely intact.
  • As for Bowles’s work, I had come to realize that it reflected poorly on Morocco and America. Yes, he had brought attention to the suppression of Berber history and made invaluable musical recordings, but decolonization was supposed to dismantle colonial representations, and instead, the Moroccan regime was validating and institutionalizing Bowles’s depictions of Morocco
  • today, a new generation of Moroccan writers—among them secularists, Berber activists, music critics, and pan-Africanists—are claiming Bowles as an ally. And that is why I found myself writing about Bowles once more.
Ed Webb

Saudi sex braggart gets 5 years, 1,000 lashes - CNN.com - 0 views

edition.cnn.com/...saudi.sex.braggart

KSA sex censorship LBC Lebanon TV

shared by Ed Webb on 07 Oct 09 - Cached
  • A Saudi court on Wednesday sentenced a man who caused uproar by bragging about his sex life on television to five years in prison and 1,000 lashes
  • He made the comments on Lebanese Broadcasting Corporation, which aired the interview a few months ago. Saudi authorities shut down LBC offices in Jeddah and Riyadh after airing the interview on an episode of its popular show "A Thick Red Line." Abdul Jawad was arrested shortly after the program aired and charged with violating Saudi Arabia's crime of publicizing vice.
  • The segment in question has been posted on the video-sharing site YouTube since its initial broadcast last month, and has been viewed hundreds of thousands of times.
  • anonymous on 07 Oct 09
     
    I definitely almost posted this on my blog... will he even live through the 1,000 lashes? Also, I think it is majorly creepy that he drives around looking for women. I hope no one ever finds the women he was involved with.
Ed Webb

The Gay Sons of Allah: Wave of Homophobia Sweeps the Muslim World - SPIEGEL ONLINE - Ne... - 0 views

www.spiegel.de/...0,1518,647913-2,00.html

LGBT homophobia islamism islamists human rights

shared by Ed Webb on 20 Sep 09 - Cached
  • "The most repressive are secular regimes such as those in Egypt or Morocco which are under pressure from Islamists and so try to outdo them with regard to morals," says Scott Long of Human Rights Watch. "In addition the persecution of homosexuals shows that a regime has control over the private lives of its citizens -- a sign of power and authority." For several years now a sense of "moral panic" has been systematically fomented in many Muslim countries.
  • The persecution of gays has led to a boom in demand for sex-change operations in Iran. More operations of this kind are carried out in the Islamic Republic than anywhere else in the world apart from Thailand. These procedures were approved by Ayatollah Khomeini himself in 1983. Khomeini defined transsexuality as a disease that can be healed by means of an operation. Since then thousands of people have requested this kind of treatment and the Iranian government even covers part of the costs. "Family members and physicians urge homosexuals to have operations to normalize their sexual orientation," Parsi says. This way it was possible for a high-ranking Shiite religious scholar to finance his secretary's physical transformation into a woman and then to marry him.
  • "There are numerous Saudi men who have sexual relationships with youths before they are married or when their wives are pregnant," Jama says. In these cases having sex with another male is often the only way of having sex at all. Extramarital affairs with women are nearly impossible. "In the West the men in question would be considered gay, but in countries like Saudi Arabia it is harder to categorize them," Jama notes. Most Muslims have trouble understanding the Western concept of "gay identity." In their countries there is no such thing as a gay lifestyle or a gay movement.
  • Ed Webb on 20 Sep 09
     
    2 of 2
Ed Webb

The Gay Sons of Allah: Wave of Homophobia Sweeps the Muslim World - SPIEGEL ONLINE - Ne... - 0 views

www.spiegel.de/...0,1518,647913,00.html

LGBT homophobia Islamists Islamism radicalism human rights

shared by Ed Webb on 20 Sep 09 - Cached
  • Islamic religious leaders began ranting about the growing presence of a "third sex" which American soldiers were said to have brought in with them. The followers of radical Shiite leader Muqtada al-Sadr, in particular, felt the need to take action aimed at restoring "religious morals."
  • Often enough long hair, tight-fitting t-shirts and trousers, or a certain way of walking were a death sentence for the persons in question. But it's not just the Mahdi army who has been hunting down and killing gay men. Other groups such as Sunni militias close to al-Qaida and the Iraqi security services are also known to be involved.
  • Even in liberal Lebanon homosexuals run the risk of being sentenced to a year in prison. On the other hand, Beirut has the only gay and lesbian organization in the Arab world (Helem, which means 'dream' in Arabic). There are posters on the walls of the Helem office in downtown Beirut providing information on AIDS and tips on how to deal with homophobia. The existence of Helem is being tolerated for the time being but the Interior Ministry has yet to grant it an official permit. "And it's hard to imagine that we ever will be given one," says Georges Azzi, the organization's managing director.
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  • In the Turkish army homosexuality is cause for failing a medical test. To identify anyone trying to use homosexuality as an excuse to get out of military service, army doctors ask to see photos or videos showing the recruits engaging in sex with a man. And they have to be in the "passive" role. In Turkey being in the active role is considered manly enough not to be proof of homosexuality.
  • It looks as if a wave of homophobia has swept over the Islamic world, a place that was once widely known for its openmindedness, where homoerotic literature was written and widely read, where gender roles were not so narrowly defined, and, as in the days of ancient Greece, where men often sought the companionship of youths.
  • The story of Lot and related verses in the Koran were not interpreted as unambiguous references to homosexual sex until the 20th century, says Everett Rowson, professor of Islamic Studies at New York University. This reinterpretation was the result of Western influences -- its source was the prudery of European colonialists who introduced their conception of sexual morality to the newly conquered countries. The fact of the matter is that half of the laws across the world that prohibit homosexuality today are derived from a single law that the British enacted in India in 1860. "Many attitudes with regard to sexual morality that are thought to be identical to Islam owe a lot more to Queen Victoria than to the Koran," Rowson says. More than anything, it is the politicization of Islam that has led to the persecution of gays today. Sexual morals are no longer a private matter. They are regulated and instrumentalized by governments.
  • Ed Webb on 20 Sep 09
     
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anonymous

Freedomhouse Report: Libya - 0 views

freedomhouse.org/template.cfm

freedomhouse Libya Women

shared by anonymous on 07 Dec 10 - No Cached
  • al-Qadhafi has sought to promote the status of women and to encourage them to participate in his Jamahiriya project
  • e directly challenged the prevailing conservatism in Libya, though his regime at times has struck a conciliatory tone with the Islamist political opposition and the conservative populace at the expense of women's rights
  • al-Qadhafi has pushed for women to become equal citizens and has introduced legislation aimed at reducing discrimination between the sexes.
  • ...30 more annotations...
  • provide women with greater access to education and employment
  • These efforts by the state have run against Libya's extremely conservative patriarchal tr
  • ditions and tribal culture, which continue to foster gender discrimination.
  • or example, women still face unequal treatment in many aspects of family law.
  • o not permit any genuinely independent organizations or political groups to exist. Membership in any group or organization that is not sanctioned by the state is punishable by death under Law No. 71 of 1972. There are a number of women's organizations in Libya that purport to be independent, but they are all in fact closely linked to the state. Consequently, their efforts to promote women's emancipation have yielded little progress.
  • promote a greater awareness of domestic violence and the fact that more women are entering the workforce.
  • government temporarily restricted women from leaving the country without their male guardian, a step that the authorities later denied.
  • Libya has no constitution
  • aws and key declarations
  • 1977 Declaration of the Authority of the People and the 1988 Great Green Charter of Human Rights in the Age of the Masses (Great Green Charter).
  • In addition, Article 1 of Law No. 20 of 1991
  • Women have been eligible to become judges since 1981, although they remain underrepresented in the judiciary. The first female judge was appointed in 1991, and currently there are an estimated 50 female judges
  • An adult woman is recognized as a full person before the court and is equal to a man throughout all stages of litigation and legal proceedings. However, in some instances, women are not considered to be as authentic witnesses as men.
  • Libya acceded to the UN Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) in 1989. At that time, it made reservations to Article 2 and Article 16, in relation to rights and responsibilities in marriage, divorce, and parenthood, on the grounds that these articles should be applied without prejudice to Shari'a. Libya made an additional general reservation in 1995, declaring that no aspect of accession can conflict with the laws of personal status derived from Shari'a.[15]
  • In June 2004, Libya became the first country in the Arab region to ratify the Optional Protocol to CEDAW.[16] The protocol allows Libyan groups and individuals to petition the UN CEDAW committee if they believe their rights under the convention have been violated.[17] However, because the committee can only issue nonbinding recommendations to states in response to these petitions, the practical effects of the protocol remain unclea
  • There are no genuinely independent nongovernmental women's rights groups in Libya. Several women's organizations claim to be independent, such as Al-Wafa Association for Human Services, which seeks to improve the status of women and "to further women's education and social standing."[18] However, all such organizations have close ties to the authorities. The charity Al-Wattasimu, for example, organized an international conference on women's rights in Tripoli in April 2007. Participants sought to draft new concepts and principles on women's rights and "to realize a strategic support group project for African women."[19] Al-Wattasimu is run by Aisha al-Qadhafi, the daughter of Muammar al-Qadhafi.
  • zations claim to be independent, such as Al-Wafa Association for Human Services, which seeks to improve the status of
  • has encoura
  • ged women to participate in the workforce and to exercise their economic rights.
  • Society in general still considers women's primary role to be in the home. While more young women in Libya aspire to pursue professional careers, their working lives are often cut short when they marry.
  • Their political rights and civic voice remain extremely limited on account of the nature of the regime and the fact that all political activity must be sanctioned by the authorities. Recent years have brought no real change in this respect, and women continue to play a marginal role in state institutions. For example, just 36 women gained s
  • eats in the 468-seat General People's Congress in the March 2009 indirect elections
  • Women remain underrepresented in the judiciary, with none serving on the Supreme Court
  • nces. For all its discourse on women's rights, the regime clearly remains extremely reluctant to appoint women to senior positions.
  • Women are even less likely to participate in the Basic People's Congresses in rural areas, and in some cases those who do attend choose to do so indirectly on account of conservative social attitudes.
  • Women have gained access to new sources of information in recent years, but the extent to which they can use this information to empower themselves in their civic and pol
  • itical lives remains limited by the general restrictions on independent political activity.
  • gime. Women increasingly use the Internet as a source of information, though satellite television, which is more accessible, is the most influential medium
  • t the same time, social and cultural attitudes are being influenced by growing access to satellite television and the Internet, and by a partial opening in the domestic media, which has led to an increased awareness of women's issues and greater room for discussion. The expansion of mobile telephone access has also give
  • n women a greater degree of freedom, especially in dealings with the opposite sex.
Ed Webb

The Politics of Image: The Bedouins of South Sinai - 1 views

www.jadaliyya.com/...ge_the-bedouins-of-south-sinai

beduin Sinai Egypt Israel borders

shared by Ed Webb on 28 Jun 12 - No Cached
  • For a foreign power to successfully occupy, control and integrate the Bedouins into the new state-system entailed the disruption all of the above; from the nomadic lifestyle and lack of social stratification, to ourfi laws, loyalty to the tribe, and the notion of collective identity
  • turning Egypt into a modern nation-state. To that end, he had to first re-organize Egyptian society, streamline the economy, train a bureaucracy to effectively run a centralized government, and build a modern military. “His first task was to secure a revenue stream for Egypt. To accomplish this, (he) ‘nationalized’ all the Egyptian soil, thereby officially owning all the production of the land.”13 As a result, all tribal or communal rights to landownership were not legally recognized. With the disenfranchisement of land came the disenfranchisement of image. In order to exert control over Sinai, the government restricted movement, imposed taxes and demanded payment for camping and grazing. It also started to co-opt certain individuals from various tribes, and favor some tribes over others, which in turn disrupted the Bedouin hierarchy based on sex, age and seniority.14
  • Sykes-Picot agreement in 1916. The agreement divided the Arab provinces of the Ottoman Empire outside the Arabian Peninsula into areas of British and French control or influence. As a roaming people whose livelihood depended on seasonal movement from one pasture to another, cementing the border left them with no choice but to become sedentary. This severance from “fundamental elements in their economic, commercial and social universe,”15 exposed the Bedouin to a whole new level of poverty
  • ...11 more annotations...
  • the role of “The Sheikh” was invented, as mediator between the government and the inland population. Unlike the wise and elderly tribal sheikhs who were appointed through tribal consensus, these “sheikhs” were co-opted by the government. They did not protect the independence of the tribes, they did not arbitrate disputes, and they had little power in local affairs. Still the power of these sheikhs for hire was “exalted, since it was through them that decrees of government were transmitted to the tribesmen.”17 Although they were viewed as “agents of the occupier,” the Bedouins were left with no choice but to turn to them in issues pertaining to their economic and political lives
  • Prior to 1952, “Egypt had the largest consumer market for hashish in the Middle East. Turkey, Lebanon and Syria were the largest regional producers of the drug.”20 The smuggling route ran through the more accessible desert areas of the Middle East, crossing the TransJordanian Plateau, the Negev, and the North Sinai to Egypt. With the ousting of King Farouk in 1952, Abdel Nasser started to fortify the North of Sinai to prepare for nationalizing the Suez Canal. As a result, the smuggling route had to move to the mountainous and inaccessible South Sinai. Thus, the South Sinai “smuggler” came into being, and made use not only of his unemployment, but his nomadic prowess and knowledge of his cavernous terrain. The logic was, if the state treated them as outsiders, then they might as well exist outside the law. After all, smuggling was more lucrative than any grazing or menial government job could ever be
  • the smuggling business continued even after the Israeli occupation of the Sinai Peninsula in 1967. “Assuming that the Egyptian border guards would be given a cut of the drugs as a bribe, they chose to allow the smugglers to continue operating the drug traffic to Egypt, on the logic that drug use by Egyptian soldiers could only benefit Israel.”21 However, when the Eilat-Sharm road opened in 1972, the Israelis feared that the inexpensive drug might find its way into their own lucrative drug scene, and effectively ended all activity
  • Whereas the Egyptian administration distributed a sadaga, meaning charity, through their hired sheikhs, the Israelis personally distributed basic food staples from the American charitable organization CARE to the heads of every family.25 They also organized visits to villages in Israel, built a total of eleven clinics, offered formal vocational courses in Dahab and Sharm El Sheikh, employed half the Bedouin population in the oil fields, and in military and civilian construction, and at the request of the sheikhs, built them a total of thirteen schools in South Sinai alone. The Bedouins, who had expected to be dealt with impersonally, were quite amused with the new perks. Still, while most embraced change, they never let their guard down. In other words, there were no illusions of loyalty. Israel was still seen as an “occupying power.”
  • the Israelis also created “The Exotic Bedouin.”
  • One way for the Bedouins to mark their territory was to come up with an image that would help define and differentiate them. As a result, the “Muslim Bedouin” was born. The issue of self-definition became an urgent one when relations with outsiders ceased to be conducted through sheikhs and Bedouins came into increasing contact with the West. They felt that all Westerners, whether tourists or soldiers, Israelis or Europeans, Jews or Christians, invaded their privacy and threatened their traditions and customs.28 For example, in keeping with the Sinai image as an exotic, all-natural paradise, the tourists sunbathed in the nude, a practice that Bedouins took great offense to. When they expressed their dismay and requested that the behavior of tourists be regulated, Israeli authorities responded by explaining that they wanted nothing to do with the issue. Seeing that the “Bedouins were not permitted by either Israeli or Egyptian law to impose their own laws on non-Bedouins.. the problem could not be resolved.”29 In response, the Bedouins encouraged an Islamic revival of a very paradoxical nature. They still worked in tourism and came into contact with tourists everyday, but all the money made was “purified” by lavish expenditure on mosques and shrines of Saints and excessive manifestations of religious zeal. “‘We are Muslims,’ (they said) ‘they are the Jews.’”30
  • While the Bedouins were trying to disassociate themselves from the West, Egyptian policy was heading in the other direction. To complicate matters even more, “state-supported Muslim institutions, such as Al-Azhar University, invested this official policy with an Islamic sanction.”31 Result was an institutional type of Islam, one that was mainly constructed to fight the remnants of Nasser’s socialist regime. In this context, it was hard for the Muslim Bedouin to demonstrate loyalty merely by waving the flag of religion. The fact that Egypt signed a peace treaty with Israel did not help bridge the gap either. Were the Bedouins to be viewed as fellow Egyptian returning from exile or were they treacherous collaborators?32 More importantly, which of these images was more beneficial to the state?
  • “The Villain” was born; an all-encompassing figure who stood for many ills all at once. He was uncivilized, lawless, treacherous, and dangerous. The most important thing for the state was to cater to the economic interests of Cairo’s elite in the Sinai, from the military and the industrialists, to the members of political parties and ministers. This goal could only be achieved through a label that would blunt Bedouin capacity to organize, gain sympathy, and attract media attention. In 1980, “Law 104, providing for state ownership of desert land and thus making the whole Sinai government property was changed to permit private ownership.”33 The law had some devastating effects on the Bedouins. Their land claims were not legally recognized, and they were subsequently displaced “with no government compensation.”34 In their place, the land was repopulated with peasants to solve the unemployment problem in the urban center. The once virgin coast became littered with grotesque infrastructure that paid no heed to damaging the natural balance of the environment; thousands of them were framed and sent to prison after the terrorist attacks on Sharm El Sheikh and Dahab in 2004 and 2005
  • a 20 million pound wall was built in Sharm El Sheikh to isolate the “dangerous” Bedouin from the tourist “paradise” beyond
  • every Bedouin stereotype out there has been readily absorbed and exploited by the Bedouins themselves
  • All what is left of Bedouin life is its cultural identity, and they hold on to that dearly. “The Bedouin is not Egyptian,” a young man in a white cotton head dress said, “The Sinai is not Egyptian or Israeli. It is Bedouin.” This is all that is left. In the age of state-systems, modernization and globalization, the world is becoming increasingly hegemonic and indigenous cultures are losing the battle. The world might like to think that it is without borders, but say that to a Bedouin and wait for a response.
  • Ed Webb on 28 Jun 12
     
    Some flaws here, but worth a read/some thought.
Ed Webb

Syrian women refugees humiliated, exploited in Turkey - Al-Monitor: the Pulse of the Mi... - 0 views

www.al-monitor.com/...n-exploitation-harassment.html

Syria refugees women Turkey Lebanon Jordan

shared by Ed Webb on 12 Mar 14 - Cached
  • Women refugees from Syria are being sexually harassed by employers, landlords and even aid distributors in Lebanon, reported Human Rights Watch Nov. 27, 2013. The organization “interviewed a dozen women who described being groped, harassed and pressured to have sex.” According to Dima, young Syrian women are facing the same difficulties in Turkey, including early marriages, abuse and even prostitution. She personally knows of many Syrian girls who were forced to marry older Turkish men for money. This mainly happens in families where there is no father or older brother to support them financially. Young Syrian women, therefore, are becoming the most vulnerable citizens, many of them having lost everything during the war and struggling to survive. Although Turkey is arguably one of the best countries to be a Syrian refugee, gender-related problems are on the rise, a female employee of the International Rescue Committee (IRC) in Turkey, who wished to remain anonymous, told Al-Monitor. “Especially in the camps and in villages, women are suffering. A lot of 15- or 16-year-olds are forced to marry because it provides financial stability and protection," she said. “Parents think that this is the best option, but in fact it causes a lot more problems, because they don’t know the future husband that well." She also mentioned that because of the lack of room inside refugees' houses and tents, domestic violence, including sexual violence, is rising as well. She has heard about several recent cases of men abusing their wives and older brothers sexually harassing their sisters.
  • Early and forced marriages are happening in all the neighboring countries where Syrian refugees are seeking safety. However, it is also part of their traditions to marry early, the United Nations reported. A study concluded that 44% of Syrian refugees identified the normal age of marriage for girls between 15 and 17 years. For example, in camps like Za’atari, in Jordan, girls as young as 14 are being married off, fearing attacks in the world’s second-largest refugee camp.
  • Most of the young Syrian refugees marry out of a sense of duty to their parents. The parents are struggling to cope financially with immense hardships caused by the war, and the daughter sacrifices herself by agreeing to marry.  “In Syria, I would have never allowed it. But here … Well, it is really hard to be a Syrian woman over here," Zeina said. The sense of humiliation for Syrian families struggling to survive is inescapable. “Please don’t judge us," Zeina pleaded.
Ed Webb

"They Want Us Exterminated" | Human Rights Watch - 1 views

www.hrw.org/...they-want-us-exterminated-0

human rights human_rights gender LGBT Iraq HRW

shared by Ed Webb on 17 Aug 09 - Cached
  • This 67-page report documents a wide-reaching campaign of extrajudicial executions, kidnappings, and torture of gay men that began in early 2009. The killings began in the vast Baghdad neighborhood of Sadr City, a stronghold of Moqtada al-Sadr's Mahdi Army militia, and spread to many cities across Iraq. Mahdi Army spokesmen have promoted fears about the "third sex" and the "feminization" of Iraq men, and suggested that militia action was the remedy. Some people told Human Rights Watch that Iraqi security forces have colluded and joined in the killing.
anonymous

FreedomHouse Report on Saudi Arabia - 0 views

freedomhouse.org/template.cfm

freedomhouse Saudi Arabia Women

shared by anonymous on 07 Dec 10 - No Cached
  • The Basic Law of the Kingdom of Saudi Arabia does not guarantee gender equality.
  • A vigorous progressive movement,
  • Due to an enforced
  • ...25 more annotations...
  • nd women in public, the opportunities for women's employment remain limited
  • n men a
  • separation betwee
  • e that work in these fields will become more widely available to women in the future. Higher education, in fact, is one area in
  • performed men in terms of PhD degrees earned.
  • which women have significantly out-
  • Article 8
  • consultation, and equality in accordance with Shari'a, or Islamic law. However, Shari'a in Saudi Arabia does not offer equality to women, particularly regarding family law. Instead, women are considered legal minors under the control of their mahram (closest male relative) and are subject to legal restrictions on their personal behavior that do not apply to men.
  • In 2004 a royal decree affirmed the principle of equality between men and women in all matters relating to Saudi nationality,[5] but women remain unable
  • to pass their Saudi citizenship automatically to their noncitizen spouses and children.
  • Saudi Arabia ratified the UN Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) in 2000, with reservations stating that the kingdom is under no obligation to observe terms of the treaty that contradict Islamic law.
  • 8 report was critical of Saudi Arabia's compliance with the convention and called for Saudi Arabia "to enact a gender equality law."
  • committee's 200
  • In 2007 and 2008, renewed pressure mounted to allow women to drive, and an ad hoc Comm
  • ittee for Women's Right to Drive organized a petition addressed to the king.[19] In January 2008, days after Saudi Arabia faced criticism by the CEDAW committee for restricting "virtually every aspect of a woman's life,"[20] the government announced that a royal decree allowing women to drive would be issued "at the end of the year."[21] In March, the Consultative Council recommended that women be allowed to drive during the daylight hours of weekdays if they get permission from their guardians, undergo drivers' education, wear modest dress, and carry a cell phone. To allay concerns about women's safety, the council added the imposition of a sentence and a fine on any male in another car talking to or sexually harassing a female driver.
  • As of October 2009 these goals had not been implemented, but government approval for the idea of women's driving is a milestone for the kingdom.
  • At the end of 2007, the long–standing bans on women checking into hotels alone and renting apartments for themselves were lifted by royal decree, and a women-only hotel opened in 2008 in Riyadh
  • Government efforts to support women's legal right to work are in reality ambiguous, giving comfort to those who believe that women should stay at ho
  • me as well as to those who demand the right to pursue economic independence.
  • t. Statistics on women's economic activity vary somewhat depending on the source. According to the Ministry of Economy and Planning, women constituted only 5.4 percent of the total Saudi workforce in 2005
  • Two such obstacles
  • mixing the sexes in the workplace and the requirement that a woman's guardian give permission for her to work.
  • women have recently been appointed to elite ministry posts, university deanships, and directorships in quasi-governmental civic organizations
  • The opening of a women's department in the law faculty at King Saud University in Riyadh raises the possibility of appointments to judgeships for women in the future
  • The Internet has played a major role in political activism in Saudi Arabia by helping to bring human rights abuses to international attention.
Erin Gold

Philippines seeks accord on workers - The National Newspaper - 0 views

www.thenational.ae/...article

shared by Erin Gold on 28 Nov 09 - Cached
  • A member of the Philippines’ Congress has called for a meeting between the Minister of Labour and his country’s labour secretary to find ways of better protecting Filipinos working in the Emirates.
  • He called for an agreement between Manila and the Government that would see the UAE more urgently combat the problem of employers withholding the passports of workers from his country.
  • “We will ask our public relations officers to assist our workers in filing a complaint against their sponsors who are holding their passports,” he said.
  • ...4 more annotations...
  • He also suggested the rules governing accreditation of UAE-based recruitment agencies be more stringent, to prevent cases of contract substitution, sex trafficking and illegal recruitment of Filipino migrant workers.
  • They visited a Dubai shelter that currently houses 119 women, mostly housemaids, who have left their jobs complaining of a lack of food and sleep, maltreatment, overwork or non-payment.
  • Ms Ilagan, of the Gabriela Women’s Party, said Filipinas were generally vulnerable to abuse and were willing to gamble when recruited to work overseas.
  • The shelter occupants told the legislators that their passports were being kept by their employers, preventing them from returning to the Philippines.At least 15 of the women have been asked by their employers to refund recruiting costs.
Jim Franklin

Al Jazeera English - Middle East - Gulf labour laws fail to halt abuse - 0 views

english.aljazeera.net/...200910774729933917.html

migrant workers labor abuse gulf global south

shared by Jim Franklin on 07 Oct 09 - No Cached
  • Every year thousands of women arrive in the Gulf to take up jobs as domestic workers.
  • The majority of them leave behind their families on a huge financial gamble to try to earn enough in remittances.
  • Two and a half years ago, Mary left her family in East Africa to work as a maid in a private house in the Middle East.
  • ...6 more annotations...
  • "The beatings started on the second day," she said. "No day passed without beatings. If she didn't beat me in the day she would beat me at night."
  • One day she was ordered to have sex with another maid. When she refused, her employer threatened her with more beatings.
  • "She said the law was in her favour. Not in mine," Mary said.
  • Simel Esim, a specialist in domestic worker abuse at the International Labour Organisation (ILO), said the workers are simply not protected by labour laws.
  • "You are attaching a person's legal status, visa status and employment to one person as the employer and also the provider of housing, food and health care.
  • "It creates total dependency and total dependency means total vulnerability and opens the door wide for abuse and exploitation."
Ed Webb

The myth of the 'lone wolf' terrorist | News | The Guardian - 0 views

www.theguardian.com/...myth-lone-wolf-terrorist

terrorism

shared by Ed Webb on 02 Oct 17 - Cached
  • The modern concept of lone-wolf terrorism was developed by rightwing extremists in the US. In 1983, at a time when far-right organisations were coming under immense pressure from the FBI, a white nationalist named Louis Beam published a manifesto that called for “leaderless resistance” to the US government. Beam, who was a member of both the Ku Klux Klan and the Aryan Nations group, was not the first extremist to elaborate the strategy, but he is one of the best known. He told his followers that only a movement based on “very small or even one-man cells of resistance … could combat the most powerful government on earth”.
  • the New York Times published a long article on the new threat headlined “New Face of Terror Crimes: ‘Lone Wolf’ Weaned on Hate”. This seems to have been the moment when the idea of terrorist “lone wolves” began to migrate from rightwing extremist circles, and the law enforcement officials monitoring them, to the mainstream. In court on charges of hate crimes in 2000, Curtis was described by prosecutors as an advocate of lone-wolf terrorism.
  • Although 9/11 was far from a typical terrorist attack, it quickly came to dominate thinking about the threat from Islamic militants. Security services built up organograms of terrorist groups. Analysts focused on individual terrorists only insofar as they were connected to bigger entities. Personal relations – particularly friendships based on shared ambitions and battlefield experiences, as well as tribal or familial links – were mistaken for institutional ones, formally connecting individuals to organisations and placing them under a chain of command.
  • ...15 more annotations...
  • For prosecutors, who were working with outdated legislation, proving membership of a terrorist group was often the only way to secure convictions of individuals planning violence. For a number of governments around the world – Uzbekistan, Pakistan, Egypt – linking attacks on their soil to “al-Qaida” became a way to shift attention away from their own brutality, corruption and incompetence, and to gain diplomatic or material benefits from Washington. For some officials in Washington, linking terrorist attacks to “state-sponsored” groups became a convenient way to justify policies, such as the continuing isolation of Iran, or military interventions such as the invasion of Iraq. For many analysts and policymakers, who were heavily influenced by the conventional wisdom on terrorism inherited from the cold war, thinking in terms of hierarchical groups and state sponsors was comfortably familiar.
  • the threat from Islamic militancy was evolving into something different, something closer to the “leaderless resistance” promoted by white supremacists two decades earlier
  • Having identified this new threat, security officials, journalists and policymakers needed a new vocabulary to describe it. The rise of the term lone wolf wasn’t wholly unprecedented. In the aftermath of 9/11, the US had passed anti-terror legislation that included a so-called “lone wolf provision”. This made it possible to pursue terrorists who were members of groups based abroad but who were acting alone in the US. Yet this provision conformed to the prevailing idea that all terrorists belonged to bigger groups and acted on orders from their superiors. The stereotype of the lone wolf terrorist that dominates today’s media landscape was not yet fully formed.
  • Before the rise of the lone wolf, security officials used phrases – all equally flawed – such as “homegrowns”, “cleanskins”, “freelancers” or simply “unaffiliated”.
  • Lone wolves are now apparently everywhere, stalking our streets, schools and airports. Yet, as with the tendency to attribute all terrorist attacks to al-Qaida a decade earlier, this is a dangerous simplification.
  • many of the attacks that have been confidently identified as lone-wolf operations have turned out to be nothing of the sort. Very often, terrorists who are initially labelled lone wolves, have active links to established groups such as Islamic State and al-Qaida
  • we may be more likely to find lone wolves among far-right extremists than among their jihadi counterparts
  • Very often, what appear to be the clearest lone-wolf cases are revealed to be more complex. Even the strange case of the man who killed 86 people with a truck in Nice in July 2016 – with his background of alcohol abuse, casual sex and lack of apparent interest in religion or radical ideologies – may not be a true lone wolf. Eight of his friends and associates have been arrested and police are investigating his potential links to a broader network.
  • murder of the Labour MP Jo Cox, days before the EU referendum, by a 52-year-old called Thomas Mair, was the culmination of a steady intensification of rightwing extremist violence in the UK that had been largely ignored by the media and policymakers. According to police, on several occasions attackers came close to causing more casualties in a single operation than jihadis had ever inflicted. The closest call came in 2013 when Pavlo Lapshyn, a Ukrainian PhD student in the UK, planted a bomb outside a mosque in Tipton, West Midlands. Fortunately, Lapshyn had got his timings wrong and the congregation had yet to gather when the device exploded. Embedded in the trunks of trees surrounding the building, police found some of the 100 nails Lapshyn had added to the bomb to make it more lethal.
  • Thomas Mair, who was also widely described as a lone wolf, does appear to have been an authentic loner, yet his involvement in rightwing extremism goes back decades. In May 1999, the National Alliance, a white-supremacist organisation in West Virginia, sent Mair manuals that explained how to construct bombs and assemble homemade pistols. Seventeen years later, when police raided his home after the murder, they found stacks of far-right literature, Nazi memorabilia and cuttings on Anders Breivik, the Norwegian terrorist who murdered 77 people in 2011.
  • Even Breivik himself, who has been called “the deadliest lone-wolf attacker in [Europe’s] history”, was not a true lone wolf. Prior to his arrest, Breivik had long been in contact with far-right organisations. A member of the English Defence League told the Telegraph that Breivik had been in regular contact with its members via Facebook, and had a “hypnotic” effect on them.
  • very few violent extremists act without letting others know what they may be planning
  • Any terrorist, however socially or physically isolated, is still part of a broader movement
  • the idea that terrorists operate alone allows us to break the link between an act of violence and its ideological hinterland. It implies that the responsibility for an individual’s violent extremism lies solely with the individual themselves
  • Terrorism is not something you do by yourself, it is highly social. People become interested in ideas, ideologies and activities, even appalling ones, because other people are interested in them
Ed Webb

Modern-Day Slavery: The Public Markets Selling Young Girls for $14 | Fast Forward | OZY - 0 views

www.ozy.com/...94386

Uganda GCC Oman KSA Saudi Jordan Kenya Africa migrants slavery

shared by Ed Webb on 30 May 19 - No Cached
  • 16 Ugandans who’ve died in the Middle East over just the past year, according to a parliamentary panel report from April this year. These women — all of whom died unnatural deaths after complaining of abuse — are just the most extreme examples of a growing epidemic of an increasingly open, modern slave trade that starts in Uganda’s eastern region and culminates in closed rooms in Gulf nations.
  • Migrant workers from across Africa, South Asia and Southeast Asia have for several years complained of abuse in the Middle East
  • Uganda has emerged as the theater of a double-barreled racket. At fast-spreading weekly markets, some women are promised jobs in the Gulf only to be sold once they get there, while others — many of them girls between the ages of 10 and 18 — are directly and publicly “bought” as slaves in Uganda and then resold in the Middle East, according to Ugandan authorities, Interpol, independent experts, legislators, victims and their families.
  • ...8 more annotations...
  • more than 9,000 girls and young women are estimated to have been bought at these markets since last year — for as little as 50,000 shillings ($14), according to Betty Atim, a member of Parliament.
  • After 22-year-old Shivan Kihembo died in Oman in October — months after she had been sold there — her father, Patrick Mugume, was asked by his daughter’s “owners” for money if he wanted her body back.
  • migrant laborers from other African countries have suffered human rights violations — and not just in the Gulf but in Southeast Asia too — in recent years that have drawn comparisons with slavery. But what’s different with Uganda, experts say, is the openness with which women are being auctioned in markets alongside domestic animals and household goods.
  • Officially, Uganda has banned its citizens from seeking work in most Middle Eastern countries — barring Saudi Arabia and Jordan — because it doesn’t have any diplomatic agreements on workers’ rights with those nations, says Uganda’s minister of gender Janat Mukwaya.That ban, though, rarely works as a deterrent when there’s a promise of significant economic gain being dangled before the downtrodden, experts say. Uganda has a per capita income of $604, so Nambereke was promised three times what the average citizen earns. It’s also no surprise that the markets where illegal traffickers find women they can dupe or buy are predominantly in eastern Uganda. It’s a part of the country that has seen far lower poverty reduction than other regions, according to the World Bank, with electricity available to only 6 percent of families, compared to 32 percent in the country’s central region. To get around the ban, traffickers take the women across the border into Kenya after fixing up their passports, and then fly them to the Middle East.
  • Because they’re traveling to countries they’re barred from legally working in, even those women who initially went thinking they were getting employed are scared to try and reach out to authorities, experts say. And their host countries — in a region not known for its defense of human rights of migrants — have little incentive to prioritize concerns for these slaves over those of nations that legally send workers there. And so the slavery mounts — as do the deaths
  • Authorities are also recording cases of abuse from countries where Ugandans are legally allowed to work such as Jordan, Juliet Nakiyemba died at the age of 31 in October. A postmortem showed her kidneys had been removed prior to her death.
  • the government is passing the buck around and hasn’t been able to stop the practice. Minister of State for Foreign Affairs Henry Oryem Okello says the ministry of labor needs to act to arrest traffickers. Mugisha says the ministry of labor has asked local governments to step in with legal remedies. And the country’s labor commissioner, Lawrence Egulu, concedes that Uganda’s law against human trafficking is routinely violated but has no clear answer as to why the government hasn’t been able to put a stop to it.
  • Herbert Ariko, the MP of the eastern Uganda region where most of these slave markets are located, says he’s drafting a law aimed at enhancing the punishment for human traffickers — currently 15 years in prison. Nonprofits such as the Uganda Association of External Recruitment Agencies are demanding that the government enter into worker-safety agreements with all Middle Eastern countries. The archbishop of the Anglican Church in Uganda, Stanley Ntagali, is also critical of the government’s inaction. “The government should ensure that the rights of children are respected and the act of selling them in markets is brought to an end,” he says.
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