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Turkey, the Death Penalty, and Human Dignity

In Being a World Citizen, Current Events, Democracy, Europe, Human Rights, International Justice, Middle East & North Africa, Solidarity, United Nations, World Law on July 19, 2016 at 4:07 PM

TURKEY, THE DEATH PENALTY, AND HUMAN DIGNITY

By René Wadlow

In the aftermath of the failed military coup of July 15-16, 2016 in Turkey, there have been calls at the highest levels of political authority to restore the death penalty.

The Association of World Citizens (AWC) has a consistent policy of opposition to the death penalty, in statements to the United Nations (UN) human rights bodies as well as in direct appeals to governments.

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Since the end of World War II, there has been a gradual abolition of the death penalty due to the rather obvious recognition that putting a person to death is not justice. Moreover, on practical grounds, the death penalty has little impact on the rate of crime in a country. A number of States have a death penalty for those involved in the drug trade. To the extent that the drug trade can be estimated statistically, the death penalty has no measurable impact on the trade − a trade usually linked to economic or geopolitical factors.

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The AWC is opposed to all organized killings by State agents. In addition to State-sponsored official executions, usually carried out publicly or at least with official observers, a good number of countries have State-sponsored “death squads” − persons affiliated to the police or to intelligence agencies who kill “in the dark of the night” − unofficially. These deaths avoid a trial which might attract attention or even a “not guilty” decision. A shot in the back of the head is faster. The number of “targeted killings” has grown. In many cases, the bodies of those killed are destroyed and so death is supposed but not proved, as has been the case of students protesting in Mexico. USA assassinations with drones has also been highlighted both in the UN human rights bodies and domestically. However, the drone “strikes” continue, and there is very little legislative opposition.

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A good deal of recent concern had been expressed on the death sentence in Saudi Arabia pronounced against Ali al−Nimr found guilty “of going out to a number of marches, demonstrations, and gatherings against the state and repeating some chants against the state” when he was 15 years old. He was to die by crucifixion. There is perhaps some chance of a change of penalty due to more historically-minded Saudis. The most widely known person crucified is Jesus. As the Roman count records have been lost, we have only the account written by his friends who stressed that he was innocent of the crimes for which he was condemned. His crucifixion has taken on cosmic dimensions. “Are you washed in the blood of the Lamb?” The Saudis try to avoid some of the Jesus parallel by beheading the person before putting the rest of the body on the cross, but the image of the crucified as innocent is wide spread.

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Thus, the AWC stresses the importance of human dignity. Our efforts against executions need to be addressed both to governments and to those state-like non-governmental armed groups such as ISIS in Syria and Iraq. The abolition of executions and the corresponding valuation of human life are necessary steps in developing a just world society.

Prof. René Wadlow is President of the Association of World Citizens.

Tair, 19: Israel, “Will you put me in jail for a murder I will not commit?”

In Being a World Citizen, Conflict Resolution, Current Events, Human Rights, Middle East & North Africa, Solidarity, The Search for Peace, Uncategorized, War Crimes, World Law on April 27, 2016 at 9:30 AM

TAIR, 19: ISRAEL, “WILL YOU PUT ME IN JAIL FOR A MURDER I WILL NOT COMMIT?”
By Bernard Henry

In 1987 a British new wave group called Johnny Hates Jazz topped the charts with a song called I Don’t Want to Be a Hero, whose standardized, rather soulless music hid lyrics that were anything but common in the pop song industry of that era. No phony story of an impossible love romance – the song was really a fierce anti-war statement.

Among the lyrics, a question asked by the young man stating his refusal of conscription stands out:

“And what if I fail?
Will you put me in jail
For a murder I will not commit?”

By the time the song was released, the United Kingdom had long renounced conscription, as had the United States, Canada, and Australia. In the Western world, only in Europe could a draft be found, although the practice had gradually disappeared from the continent when the twentieth century ended. Except for Norway, Finland, Austria and Greece – plus neutral Switzerland – the then NATO allies of Britain against the Warsaw Pact are now all draft-free.

In what is generally called “the West”, only one non-European country retains a strong draft – Israel.

Ever since the Jewish State was created in 1948, its armed forces regrouped under the Hebrew acronym Tsahal, literally Tsva Haganah Lé-Yisrael, “Israeli Defense Force” (IDF), have taken in young people of both genders, male and female. Having been often at war with its Arab neighbors, being constantly in need of military personnel to maintain its occupation of the West Bank and the Golan Heights, Israel has traditionally had all of its sons and daughters wear the uniform for a few years – three for the boys, two for the girls. Exemptions are given, though, to observant religious Jews and, on quite different grounds, to non-Druze Arab Israeli citizens.

Then comes the problem when you “don’t want to be a hero”, in short, when you declare yourself a conscientious objector (CO), thus joining the number of the country’s shministim, “twelfth-graders”, students who refuse to comply with the law and enter the IDF once they have completed their high school studies as the law requires. You must appear before an IDF board, and if you fail to obtain exemption from military service, you will be ordered to enlist at once – or go to jail.

That is what happened this year to Tair Kaminer, 19. A member of Mesarvot – Jews for Justice for Palestinians, the young woman filed for conscientious objection but was turned down by the board. Sent to jail a first time, she was released and jailed again, and then jailed and released three more times. “The last military officer who sent me to jail told me that he was a member of the conscientious objection board,” says Kaminer. “He added that I had no chance of obtaining CO status and he would send me back to jail ‘for the rest of my life’ if I continued to resist.”

While serving her current sentence, Kaminer was given two weeks’ leave for the Jewish Passover, a national holiday in Israel. But upon leaving the military prison, she was told to return the next day. She chose to fully observe the two weeks’ leave and, instead of reporting to the prison as ordered, she stayed at home. “I am not ending my protest”, she insists. “I will return to the prison.” But she will have the IDF keep their word.

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Tair Kaminer

Kaminer is by no means the first Israeli conscript to refuse enlistment. The issue has been with the IDF since 1970, when a first Shministim movement was created, followed in 1982 by the Yesh Gvul “There is a Limit/Frontier” organization of reservists who refused to serve in the Lebanon War, and a surge of CO initiatives under the premiership of the hawkish former IDF general and Defense Minister, Ariel Sharon, in the early 2000s. The latest two IDF military campaigns against Gaza, “Cast Lead” in 2009 and “Protective Edge” in 2014, also resulted in more CO applications from young Israelis, as has the announced expansion of Israeli settlements on Palestinian land. As for today’s Shministim movement, it is comprised by an estimated 3,000 high school students.

This only makes it harder to understand why the IDF has proved so adamant about punishing Kaminer specifically, putting her in jail, as Johnny Hates Jazz sang, for “a murder (she) will not commit”.

In a country like Israel where such people as former Prime Ministers Ariel Sharon and Ehud Olmert died without being prosecuted for the gross human rights abuses committed under their command by, respectively, IDF proxies in Lebanon and the IDF proper in Gaza – and to date, the incumbent, Benyamin Netanyahu, remains immune from domestic or international prosecution over the IDF’s campaign on Gaza’s civilian population in 2014, there must be room for the honest refusal of war stated with courage by young people whose love for their country will not be turned into hatred of their neighbors.

Hopefully, Tair’s sacrifice of her own freedom will let the Israeli government see that, in the very words of Johnny Hates Jazz, “It’s time to forget and forgive” its COs at last.

Johnny Hates Jazz, “I Don’t Want to Be a Hero”

Bernard Henry is the External Relations Officer of the Association of World Citizens.

The Yemen Conflict: Solutions to an Unnecessary War

In Conflict Resolution, Current Events, Human Rights, International Justice, Middle East & North Africa, Solidarity, The Search for Peace, United Nations, War Crimes, World Law on April 23, 2016 at 2:58 PM

THE YEMEN CONFLICT: SOLUTIONS TO AN UNNECESSARY WAR

By René Wadlow

 

During the Second World War, in the United States (U. S.) there was a government-sponsored publicity campaign to save automobile gas with the slogan “Is this trip necessary?” The aim was to show that if one really asked the question, many trips were not really necessary. We can ask the same question about wars today. In Yemen, is the Saudi-led war really necessary?

A new round of conflict-resolution meetings has started on April 20 in Kuwait, facilitated by the United Nations (UN) and led by Ould Cheikh Ahmed of Mauritania who had earlier been the UN humanitarian coordinator for Yemen and so knows the country and its many factions well. There was an exchange of prisoners at the start as a goodwill measure.

A four-step conflict resolution outline has been proposed by a number of governments and nongovernmental organizations (NGO), including the Association of World Citizens (AWC):

1) an immediate ceasefire ending all foreign military attacks;

2) humanitarian assistance, especially important for hard-to-reach zones;

3) a broad national dialogue;

4) through this dialogue, the establishment of an inclusive unity government.

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Smoke rises from a weapons dump outside Sanaa, the capital city of Yemen, after being hit in an airstrike. (C) Reuters

The title of the aggression of Saudi Arabia against Yemen changed its name from “Operation Decisive Storm” to “Operation Restoring Hope” probably on the advice of the public relations firm which advises the U. S. Pentagon on the names of its operations. Saudi bombing from the air of cities, hospitals and refugee camps, created a storm, but the results were in no way “decisive.” It is not likely that Saudi bombing will “Restore Hope.”

There is wide agreement in UN circles and among conflict-resolution NGOs that Yemen is a quagmire, with a free-fall of its economic and social infrastructure and with constant violations of the laws of war. The country is on the eve of a new division between the north and the south. Yemen’s present form dates from 1990 when south Yemen (Aden) was more or less integrated into the north, but the country remains highly fractured on tribal, sectarian, and ideological lines, with the tribal structures being the most important.

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(C) CTV News, Canada

Negotiations among the multitude of factions in Yemen will be difficult. The most likely pattern will be for the country to split into two again with each half having a number of relatively autonomous regions. In the best of worlds, one could envisage a federal Yemen with the rule of law. More realistically, we can hope that these autonomous tribal areas do not fight each other actively. On a short term basis, we can hope that there will be minimum cooperation among the factions to allow necessary food imports and medical supplies.

Poverty and the lack of a peaceful political horizon seem to be the continuing fate of Yemen, but violent internal conflict and Saudi aggression may not be permanent. With the start of negotiations, there is a role for NGOs to encourage the efforts in contacting organizations and individuals that might have a positive impact on events. There are many geopolitical and economic interests who want “peace” on their terms. Thus, our role as World Citizens seeking a relatively just compromise solution is ever more important.

Prof. René Wadlow is President and a representative to the United Nations, Geneva, of the Association of World Citizens.

Turkey & Russia: First Negotiate in Good Faith

In Conflict Resolution, Current Events, Middle East & North Africa, The Search for Peace, World Law on November 25, 2015 at 12:15 AM

TURKEY & RUSSIA: FIRST NEGOTIATE IN GOOD FAITH

By René Wadlow

“Whom the gods would destroy, they first make mad” was an insight of the classic Greek period.

There is obviously a form of madness in the Turks destroying a Russian fighter-bomber which may have entered Turkish air space along the frontier with Syria.  The Turkish authorities knew that the Russians were going to bomb in Syria and not attack Turkey. “Air space” is a relative concept in a frontier area. When the Russian plane crashed, it crashed in Syria.

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Russian President Vladimir Putin (left) said the downing of a Russian plane by the Turkish military felt like “a stab in the back” to him, while his Turkish counterpart Reçep Tayyip Erdogan (right) claimed the plane ignored a formal warning from Turkey. Who’s right or wrong doesn’t really matter; the real question is whether the leaders of the two countries concerned really think that kind of conduct can possibly help resolve the dispute and not fuel it instead.

During the First World War, the French Prime Minister, George Clemenceau, said “War is too important to be left only to Generals”. Today, for the moment, the generals at the North Atlantic Treaty Organization (NATO) are meeting and the Russian generals are meeting on their own side. The political leaders are in contact. However, peacemaking is too important to be left only to political leaders who created the violence in the first place.

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Under Article 5 of the North Atlantic Treaty, an attack on one Ally (NATO Member State) shall be considered an attack on all Allies. But in this very case, can Turkey prove beyond reasonable doubt that it was actually attacked by Russia?

There needs to be movements and efforts beyond and outside the governments in conflict to help bring about negotiations and a climate in which peace measures are possible.

As citizens of the world, we are particularly called to help create such a climate for negotiations in good faith. We know that violence can spread, and that mutual escalation can slip out of control. We need to use our worldwide links in a creative way to reduce tensions in the wider Middle East so that peace measures are possible.

Prof. René Wadlow is President of the Association of World Citizens.

Syria: ISIS Iconoclasts Leave a Bloody Trail of Destruction

In Cultural Bridges, Current Events, International Justice, Middle East & North Africa, Religious Freedom, Solidarity, The Search for Peace, United Nations, War Crimes, World Law on August 25, 2015 at 11:31 AM

SYRIA: ISIS ICONOCLASTS LEAVE A BLOODY TRAIL OF DESTRUCTION

By René Wadlow

On August 18, 2015 Dr Khaled al-Assad, retired director of the Palmyra museum and an officer of the Directorate General of Antiquities and Museums, had his neck cut and his body hung from a traffic light pole. The 83 year-old archaeologist had been held in seclusion (and probably tortured) for three weeks. In the public square of Palmyra an accusation was read out that he was “the director of pagan idols”. Khaled al-Assad had been born in Palmyra and had spent most of his career there, writing numerous articles as well as directing archaeological sites. He had few rivals in his knowledge of the ancient crossroad city of Palmyra, an important link on the trade routes between Asia, North Africa, and Europe.

The public killing of Khaled al-Assad renewed concern for the historic sites. It was widely believed that many of the sites had had explosives placed in them to provoke their destruction. Sites in Palmyra had already been damaged during the fighting in the spring as the soldiers of the Islamic State in Iraq and Syria (ISIS or Daesh in Arabic) took control of the city and the surrounding area. Then on August 23, some of the explosives were set off, damaging the important Temple of Baal, one of the most visited sites in Palmyra. Baal – the Lord of the Heavens – was represented by an eagle. He was also a storm god shown holding a lightning bolt in his hand.

From a distance, it is hard to know what elements within ISIS are responsible for the destruction and what are the motivations. ISIS has attracted fighters from a good number of countries, and it is impossible to know the chains of command or the motivations. Many Syrians are proud of the vestiges of pre−Islamic civilizations, proof that the area was an important actor and in some ways a rival of Rome. The Directorate General of Antiquities has some 2,500 employees with a record of preserving Syria’s cultural heritage. In addition, some Syrian citizens, risking their lives, have tried to defend heritage sites or to hide away cultural objects. Moreover, ISIS agents as well as persons belonging to other armed factions have been looting objects to sell outside the country, either for personal gain or to finance their political faction, rather than destroying them.

When ISIS/Daesh took Palmyra last May, many people feared they might blow up the ancient city at once. They didn't, but now the vestiges of the ancient civilization there were soon turned into a stage for ISIS/Daesh to use toward propaganda purposes.

When ISIS/Daesh took Palmyra last May, many people feared they might blow up the ancient city at once. They didn’t, but now the vestiges of the ancient civilization most inappropriately serve as a stage for ISIS/Daesh to use toward propaganda purposes.

Thus, it is not clear who wants to destroy works of art and cultural heritage. Are there sincere iconoclasts for whom any object that recalls pre-Islamic worship is an insult to the Islamic faith? Are there people who just want to destroy and will blow up most anything? Are there people who believe that public killings and destruction of heritage will facilitate military expansion and control of the population? Is there any possibility of rational discussion and good-faith negotiations with ISIS authorities to preserve cultural sites in Syria and Iraq?

Conserving a cultural heritage even in times of peace is always difficult. Weak institutional capabilities, lack of appropriate resources and isolation of many culturally essential sites are compounded by a lack of awareness of the value of cultural heritage conservation. On the other hand, the dynamism of local initiatives and community solidarity are impressive assets. These forces should be enlisted, enlarged and empowered to preserve and protect a heritage.

ISIS/Daesh members enthusiastically destroying a historical ancient site. They may bring down every reminder of the past they come by, but try as they might, they cannot change history.

Are there ways that those of us on the “outside” can reach those in Syria and Iraq who wish to preserve cultural heritage and to defend the lives of those who work to preserve protect and inform?

My belief is that the current military action against ISIS, either with ground troops or bombing from the air, will have little positive impact. Armed force may lead some of the ISIS forces to a “burned earth” policy, destroying as much as they can before retreating. I think that there needs to be initiatives taken by those currently living under ISIS rule but who do not share ISIS values. They need to take actions to show ISIS leaders that their policies are an error and will lead to greater divisions within the population.

There is always a certain irony for someone in a safe area to encourage others to take actions which can put their lives in danger. Therefore, the least that we can do is to have a loud outcry from cultural workers throughout the world so that those in Syria and Iraq who will act positively know that they are not alone.

 

Prof. René Wadlow is President and Chief Representative to the United Nations Office at Geneva of the Association of World Citizens.

The Continuing Humanitarian Crisis and Violations of Human Rights in ISIS-held Areas in Iraq and Syria

In Current Events, Human Rights, International Justice, Middle East & North Africa, Solidarity, The Search for Peace, United Nations, War Crimes, World Law on August 25, 2015 at 9:00 AM

THE CONTINUING HUMANITARIAN CRISIS AND VIOLATIONS OF HUMAN RIGHTS IN ISIS-HELD AREAS IN IRAQ AND SYRIA

By René Wadlow

In an August 25, 2014 statement, the United Nations (UN) High Commissioner for Human Rights condemned the “appalling, widespread, and systematic violations of human rights” by the Islamic State in Iraq and Syria (ISIS). The violations mentioned included targeted killings, forced conversions, abductions, trafficking of women, slavery, sexual abuse, destruction of religious and cultural sites of significance and the besieging of entire communities because of ethnic, religious and sectarian affiliation.

Among those directly targeted have been the religious communities of Christians, Yezidi (also written Yazidi) and Sabeans (also called Sabean-Mandaeans). In addition to the violation of human rights, the High Commissioner cited other UN reports stressing the humanitarian crisis and the severe shortages of food, water and the lack of medical services.

This sign, here painted in red on a wall with a circle around it, is the letter N in Arabic. When the IS started seizing predominantly Christian-inhabited areas of Iraq by force, its militiamen immediately painted this on houses they knew or thought were owned by Christians, N being for “Nasrani” which is itself the Arabic for “Christian”. A long echo of the Nazis’ practices in pre-World War II Germany, when Hitler’s own militiamen would paint a Star of David on the front door of each Jewish-owned business. That was just before the “Final Solution” which claimed over 6 million lives.

This sign, here painted in red on a wall with a circle around it, is the letter N in Arabic.
When ISIS started seizing predominantly Christian-inhabited areas of Iraq by force, its militiamen immediately painted this on houses they knew or thought were owned by Christians, N being for “Nasrani” which is itself the Arabic for “Christian”.
A long echo of the Nazis’ practices in pre-World War II Germany, when Hitler’s own militiamen would paint a Star of David on the front door of each Jewish-owned business. That was just before the “Final Solution” which claimed over 6 million lives.

One year later, the situation remains much the same, but with an increased number of people uprooted as internally displaced persons and refugees. The political situation has grown more complex, with Turkey playing an increasing if unclear role. Efforts at mediation by the UN of the Syrian aspects of the conflict have not given visible results. Russian diplomats have been meeting with some Syrian factions as well as with the Syrian government, but there seem to be no advances toward broader negotiations. The political and military actions of ISIS have effectively linked Iraq and Syria so that each conflict is linked to the other. A global approach for conflict resolution is needed.

The conflict has increased religious sectarian attitudes. It is hard for an outsider to know to what extent religious differences are deeply felt or if religion is used as a “cover” for ethnic, tribal, and economic interests. It is certain that ISIS has tried to give a religious coloring to its policies, with forced conversions and destruction of non-Islamic communities which refused conversion. Therefore, there needs to be an emphasis on freedom of religion or belief as set out by the United Nations.

An image grab taken from a propaganda video released on November 16, 2014 by al-Furqan Media allegedly shows members of the Islamic State jihadist group preparing the simultaneous beheadings of at least 15 men described as Syrian military personnel. In the highly choreographed sequence, jihadists march the prisoners by a wooden box of long military knives, each taking one as they pass, before forcing their victims to kneel in a line and decapitating them. (C) AFP PHOTO

An image grab taken from a propaganda video released on November 16, 2014 by al-Furqan Media allegedly shows members of the Islamic State jihadist group preparing the simultaneous beheadings of at least 15 men described as Syrian military personnel. In the highly choreographed sequence, jihadists march the prisoners by a wooden box of long military knives, each taking one as they pass, before forcing their victims to kneel in a line and decapitating them. (C) AFP PHOTO

One of the major UN declarations confirming a deep sense of inherent dignity is the Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief, adopted by the General Assembly on November 25, 1981 after a number of years of study and discussion in which the Association of World Citizens (AWC) took an active part. The Declaration states “that it is essential to promote understanding, tolerance and respect in matters relating to freedom of religion and belief and to ensure that the use of religion or belief for ends inconsistent with the Charter, other relevant instruments of the United Nations and the purposes and principles of the present Declaration is inadmissible.”

Article One states clearly that “No one shall be subject to coercion which would impair his freedom to have a religion or belief of his choice.”

World law as developed by the UN applies not only to the governments of Member States but also to individuals and non-governmental organizations. The ISIS has not been recognized as a State and is not a member of the UN. Nevertheless, the AWC is convinced that the terms of the Declaration on the Elimination of All Forms of Intolerance and Discrimination Based on Religion or Belief applies to the ISIS and that the actions of the ISIS are, in the terms of the Declaration, “inadmissible”.

Syrian demonstrators in Paris, France, vowing for "a democratic future" in Syria "without [Syrian President] Bashar [al-Assad] and without Daesh [ISIS]". (C) AWC/Bernard J. Henry

Syrian demonstrators in Paris, France, vowing for “a democratic future” in Syria “without [Syrian President] Bashar [al-Assad] and without Daesh [ISIS]”. (C) AWC/Bernard J. Henry

Life in the emerging world society requires world law and certain common values among all the States and peoples of the world.  The challenges which face us all require inclusive ethical values based on a sense of responsibility for both present and future generations.  Such values are, I am sure, in the heart of many individuals who are now living in areas under the control of ISIS in Iraq and Syria. We must find ways to reach such people with the message that the policies of the ISIS leaders are deliberate violations of world law and ethical standards.  The majority of the world society is not hostile to the people living under ISIS rule and we look forward to the time when human rights standards will be the law of the land. In the meantime, they need to work as best they can for a tolerant and open society.

Prof. René Wadlow is President and Chief Representative to the United Nations, Geneva, of the Association of World Citizens.

UN Human Rights Council Reaffirms the Safeguards for Civilians in Times of War

In Being a World Citizen, Conflict Resolution, Current Events, Human Rights, International Justice, Middle East & North Africa, The Search for Peace, United Nations, War Crimes, World Law on July 5, 2015 at 7:33 PM

UN HUMAN RIGHTS COUNCIL REAFFIRMS THE SAFEGUARDS FOR CIVILIANS IN TIMES OF WAR

By René Wadlow

“Accountability for breaches of international humanitarian law and for human rights violations, as well as respect for human rights, are not obstacles to peace, but rather the preconditions on which trust and, ultimately, a durable peace can be built.”

– Navanethem Pillay, then UN High Commissioner for Human Rights, 2009.

On July 3, 2015, the concluding day of its summer session, the United Nations (UN) Human Rights Council welcomed the report of the “Gaza Conflict Commission of Inquiry” which indicated that the Israeli military and Palestinian armed groups may have committed war crimes during the Israeli “Operation Protective Edge” campaign. 47 member States of the Human Rights Council voted in favor of the resolution, 5 States abstained: Kenya, Ethiopia, Macedonia, India and Paraguay; the USA was the only Member State to vote against the resolution.

The Gaza Conflict Commission of Inquiry was led by the New York Judge Mary McGowan Davis with Doudou Diène of Senegal, the UN Special Rapporteur on Contemporary Forms of Racism (2002-2008), as the other ranking member. The Commission was to study the legal implications of an earlier UN Fact-Finding Mission on the Gaza Conflict. The Commission was not established to evaluate the results of the Fact-Finding Mission which had largely confirmed the death tolls provided by the Gaza Hamas administration, some 2,250 Palestinians killed of which 1,462 civilians. Rather the Commission had the task of setting out the world law applications of the facts collected earlier.

Judge Mary McGowan Davis (left) and Doudou Diène (right).

Judge Mary McGowan Davis (left) and Doudou Diène (right).

Thus the focus of the Commission was the “Geneva Convention relative to the Protection of Civilian Persons in Time of War” of August 12, 1949. The Geneva Conventions, for which the International Committee of the Red Cross is responsible, grew out of deliberations started in 1947 in the shadow of the abuses of the Second World War. By 1949, the negotiations among governments led to the 1949 Red Cross Conventions. The emphasis was on the principles of protection and not on the punishment of wrong doers. The International Committee of the Red Cross is not an international court. It bases its protection efforts on the belief that all sides in a conflict have an interest to follow the laws of war as its soldiers or civilians could meet the same fate. If there is to be any action on trials and punishment, such trials should be done in national courts.

From 1974 to 1977, as a result of the war in Vietnam, there were subsequent laws of war negotiated to cover “civil wars” − wars within a State where the parties involved may not be States. (1)

Today, however, there is the International Criminal Court which can investigate as well as having the mandate to hold court trials and pass judgment. Investigations and trials can also be carried out at the national level. The Israeli argument has always been that the Israeli Defense Force (IDF) can and does carry out investigations and that there is a functioning national court system. The Hamas-led administration of Gaza makes the same argument.

Unfortunately, both Israel and Hamas have dismal records of investigating their own forces. I am unaware of any case where a Hamas fighter was punished for deliberately shooting a rocket into a civilian area of Israel − on the contrary, some Hamas leaders repeatedly praise such acts. While Israel has carried out investigations into alleged violations by its forces, the emphasis has been on the unauthorized actions of individual soldiers, not on policy makers. Yet the Gaza Conflict Commission stressed that “military tactics are reflective of a broader policy approved at least tacitly by decision-makers at the highest levels of the Israeli government.”

A demonstrator raises the Palestinian flag during a July 2014 rally in Paris against the Israeli attack on Gaza. (C) AWC/Bernard J. Henry

A demonstrator raises the Palestinian flag during a July 2014 rally in Paris against the Israeli attack on Gaza. (C) AWC/Bernard J. Henry

Nongovernmental organizations (NGOs) active in UN human rights bodies, including the Association of World Citizens, have long stressed the importance of fact-finding carried out by the UN, intergovernmental bodies such as the Organization for Security and Cooperation in Europe, and NGOs themselves. (2)

There are now two follow-up steps set out by the Human Rights Council resolution:

1) A request is made that the UN High Commissioner for Human Rights (and thus the Secretariat) prepare a report on implementation measures;

2) A recommendation that the UN General Assembly take up the matter “until it is satisfied that appropriate action is taken to implement its recommendations.”

The Israeli government has replied angrily to the resolution, the Israeli Ambassador to the UN in Geneva calling it an “anti-Israeli manifesto” and Prime Minister Benjamin Netanyahu saying “the UN Human Rights Council cares little about the facts and less still about human rights.”

Rather, I would say that the resolution is an important procedural advancement in the respect of world law in times of conflict. In the past, there have been UN-authorized fact-finding missions with the reports going directly to discussion in the UN Commission on Human Rights (as it was then) and then to the UN General Assembly. With the Gaza Conflict Commission of Inquiry we have a useful intermediary step. First there is a fact-finding effort as close in time to the events as possible to interview victims, to see the physical damage and to interview the military and other combatants. Such fact-finding is done, as it were “in the heat of the action”.

In late July 2014 Gazan doctors saved the life of little Shaima, an unborn child, by extracting her from the womb of her mother who was killed in an Israeli airstrike. Two days later, the Israeli Air Force destroyed the sole existing power plant in Gaza, thus stopping Shaima’s life support system and eventually killing the baby too.

In late July 2014 Gazan doctors saved the life of little Shaima, an unborn child, by extracting her from the womb of her mother who was killed in an Israeli airstrike. Two days later, the Israeli Air Force destroyed the sole existing power plant in Gaza, thus stopping Shaima’s life support system and eventually killing the baby too.

Then there is a calm, legal review of the fact-finding reports. In the past when I have been present at debates on fact-finding reports in the Commission on Human Rights, the debates were anything except calm and legal. They were political exchanges which reflected the evaluations of the original conflict. In this case of the Gaza Commission, we have an orderly presentation of facts, avenues to strengthen protection, and suggestions on the role of the International Criminal Court. There is no guarantee that the discussions in the next UN General Assembly will be calm and focused on legal procedures, but at least there will have been this useful intermediary step.

As things now stand, world law is not created by the decisions of a world parliament. World law is basically the “common law of mankind”’ based on small advances. Usually the first step is to set out the basic values in widely agreed-upon texts such as the Red Cross Geneva Conventions. This is followed by a recognition that there are repeated violations of these values in the practice of war, the torture of individuals, massive aggression against minorities. After repeated violations, there is the very slow realization that such violations are not acceptable and if nothing is done, the values themselves will be permanently undermined.

We are now at this last stage as concerns Gaza. The repeated bombings of the Gaza Strip do not bring peace, security or socioeconomic development. In fact, each bombing campaign creates a more difficult situation. It is not a function of world law to say what socioeconomic-political measures should be taken, though as NGO representatives we can and have made suggestions. The function of world law is to set out clearly the value basis of the law, to set out fair procedures to deal with possible violations and ultimately to see if there can be sanctions or punishment for wrong doers.

I believe that we still have many miles to go on the path for the respect of world law, but I believe that the direction is now set.

Prof. René Wadlow is President of the Association of World Citizens.

Notes

1)      See Hilaire McCoubrey and Nigel White, International Law and Armed Conflict (1992)

2)      See B. G. Ramcharan (ed), International Law and Fact-Finding in the Field of Human Rights (1983)

For NGO Fact-finding, see Hans Tholen and B. Verstappen, Fact-Finding Practice of Non-Governmental Organizations (1986)

Omar al-Bashir: As a Thief in the Night

In Africa, Being a World Citizen, Conflict Resolution, Current Events, Human Rights, International Justice, Middle East & North Africa, The Search for Peace, United Nations, War Crimes, World Law on June 19, 2015 at 9:39 PM

OMAR AL-BASHIR: AS A THIEF IN THE NIGHT

By René Wadlow

In what was almost a “Pinochet moment” in South Africa, a South African nongovernmental organization (NGO), Southern African Litigation Centre, requested a South African court to serve two International Criminal Court (ICC) arrest warrants against President Omar al-Bashir of Sudan. The South African Supreme Court issued an order that al-Bashir not leave South Africa until the Supreme Court had been able to decide on the validity of the request. Al-Bashir had been in Johannesburg, South Africa, to participate in the yearly Summit of the African Union (AU). Al-Bashir left by his governmental jet on June 13 before the Supreme Court was able to meet.

The ICC arrest warrants of 2009 issued by a panel of three judges contains seven charges including crimes against humanity, murder, extermination, forcible transfer, torture, rape, attacks against civilian populations and pillaging. The through examinations of the evidence presented by the then Chief Prosecutor of the ICC confirmed the statements which NGOs, including the Association of World Citizens (AWC), had been making to the United Nations (UN) human rights bodies in Geneva since early 2004.

The charges against al-Bashir concern the conflict in Darfur which began in 2003 and not the 1982-2005 civil war between north and south Sudan which led to the creation of a separate State of South Sudan in 2011. The 1982-2005 civil war was the second half of a civil war which had started in 1954 on the eve of the independence of Sudan which was granted in 1956. The 1954-1972 war was stopped when a ceasefire largely organized by the World Council of Churches came into force. Unfortunately, the ten years of “non-war” were not used to deal with the basic issues of the structure of the State and the need for regional autonomy in light of the cultural-ethnic differences within the State. Thus in 1982 the civil war started again during which there were many violations of the laws of war (now usually called humanitarian law). The north-south civil war violations are not part of the ICC charges which concern only the Darfur conflict.

It was Baltasar Garzon, a Spanish judge, who in 1998 urged the United Kingdom to arrest Chile’s former military ruler Augusto Pinochet while he was on British soil, hoping to make him accountable for his deeds as leader of the country’s brutal military dictatorship from 1973 to 1989. Although the British government eventually allowed Pinochet to return to Chile without being prosecuted, the case did set a precedent in international law against enduring impunity for human rights violators. (C) AFP

Darfur (the home of the Fur) was always marginal to the politics of modern Sudan. In the 19th century, Darfur, about the size of France, was an independent Sultanate loosely related to the Ottoman Empire. Darfur was on a major trade route from West Africa to Egypt and so populations from what is now northern Nigeria, Niger, Mali and Chad joined the older ethnic groups of the area: the Fur, Massalits, Zaghawa, and the Birgit.

France and England left Darfur as a buffer zone between the French colonial holdings − what is now Chad − and the Anglo-Egyptian controlled Sudan. French-English rivalry in West Africa had nearly led earlier in the 1880s to a war. Thus a desert buffer area was of more use than the low agricultural and livestock production would provide to either colonial power. It was only in 1916 during the First World War when French-English colonial rivalry in Africa paled in front of the common German enemy that the English annexed Darfur to the Sudan without asking anyone in Darfur or in the Sudan if such a ‘marriage’ was desirable.

Darfur continued its existence as an environmentally fragile area of Sudan. It was marginal in economics but largely self-sufficient. Once Sudan was granted its independence in 1956, Darfur became politically as well as economically marginal. Darfur’s people have received less education, less health care, less development assistance and fewer government posts than any other region.

In 2000, Darfur’s political leadership and intellectuals met to draw up a ‘Black Book’ which detailed the region’s systematic under-representation in the national government since independence. The ‘Black Book’ marked the start of a rapprochement between the Islamists and the secular radicals of Darfur which took form three years later with the rise of the more secular Sudan Liberation Army (SLA) and the Islamist-leaning Justice and Equality Movement (JEM). However, at the level of the central government, the ‘Black Book’ led to no steps to increase the political and economic position of Darfur. This lack of reaction convinced some in Darfur that only violent action would bring about recognition and compromise as the war with the South had done.

Members of the Sudanese Liberation Army in Susuwa, north Darfur. (C) Candace Feit/Reuters

Members of the Sudanese Liberation Army in Susuwa, north Darfur. (C) Candace Feit/Reuters

The two Darfur groups, SLA and JEM, in 2002 started to structure themselves and to gather weapons and men. Their idea was to strike in a spectacular way which they hoped would lead the government to take notice and to start wealth-sharing negotiations. Not having read the ‘Little Red Book’ of Mao, they did not envisage a long drawn-out conflict of the countryside against the towns of Darfur. By February 2003, the two groups were prepared to act, and in one night attacked and destroyed many of Sudan’s military planes based at El Fasher. The Sudan military lost in one night more planes than it has lost in 20 years of war against the South.

However, the central government’s ‘security elite’ − battle hardened from the fight against the South but knowing that the regular army was over-extended and tired of fighting − decided to use against Darfur techniques that had been used with some success against the South: to arm and to give free reign to militias and other irregular forces.

Thus the government armed and directed existing popular defense forces and tribal militias. Especially the government also started pulling together a fluid and shadowy group, now called the Janjaweed (“the evildoers on horseback”). To the extent that the make-up of the Janjaweed is known, it seems to be a collection of bandits, of Chadians who had used Darfur as a safe haven for the long-lasting insurgencies in Chad and the remains of Libya’s Islamic Forces which had once been under the control of the Libyan government but left wandering when Libyan policy changed.

A member of the murderous, death-sowing Janjaweed militia of Sudan. (C) Sudan Tribune

A member of the murderous, death-sowing Janjaweed militia of Sudan. (C) Sudan Tribune

The Sudanese central government gave these groups guns, uniforms, equipment and indications where to attack by first bombing villages but no regular pay. Thus the Janjaweed militias had to pay themselves by looting houses, crops, livestock, by taking slaves and raping women and girls. Village after village was destroyed on the pretext that some of the villagers supported either the SLA or the JEM; crops were burned, water wells filled with sand. As many people as possible fled to Chad or to areas thought safer in Darfur. The current situation in 2015 in Darfur remains complex and will be described in a later article.

The crimes which the ICC investigated and issued the arrest warrants concern the earlier 2004-2005 period. Although the SLA and the JEM have now divided into numerous armed groups, the type of violations of the laws of war continue and are about the same. There is a certain irony that the crimes cited by the ICC were less the work of the Sudanese Army which is more or less under the command of al-Bashir than of the Janjaweed. However, al-Bashir as President is responsible for all activities in Sudan.

President al-Bashir of Sudan may have escaped arrest and prosecution in South Africa, but now he is warned: Whatever country he may visit in the near future, he is no longer guaranteed to freely fly back to Sudan afterward and avoid answering for his crimes back home.

President al-Bashir of Sudan may have escaped arrest and prosecution in South Africa, but now he is warned: Whatever country he may visit in the near future, he is no longer guaranteed to freely fly back to Sudan and avoid answering for his crimes back home.

For the moment, the ICC has dropped active involvement in the al-Bashir case due to the impossibility of an arrest and a trial. Al-Bashir proclaimed that the recent dropping of the case was the same as being declared “innocent” but it is not. He had no doubt checked with the South African government what its policy would be in practice if he went there for the AU Summit. He must have been told that all the police in South Africa have a blind eye and would not see him coming or going. The government did not expect an NGO action or the Supreme Court order. But the South African police all do have a blind eye, and as a thief in the night, al-Bashir returned to Sudan.

Prof. René Wadlow is President and Chief Representative to the United Nations Office at Geneva of the Association of World Citizens.

Palmyra: Protection of the Cultural Heritage of Humanity in Periods of Armed Conflict

In Being a World Citizen, Conflict Resolution, Cultural Bridges, Current Events, International Justice, Middle East & North Africa, The Search for Peace, United Nations, World Law on May 22, 2015 at 9:16 PM

PALMYRA: PROTECTION OF THE CULTURAL HERITAGE OF HUMANITY IN PERIODS OF ARMED CONFLICT

By René Wadlow

In a May 15, 2015 message to Madame Irina Bokova, UNESCO Director-General, the Association of World Citizens (AWC) highlighted its Appeal for a Humanitarian Ceasefire in and around Palmyra, Syria, a UNESCO Heritage of Humanity site.

On May 15, there was an intensification of fighting around Palmyra between the forces of ISIS/Daesh and the Syrian Government. A humanitarian ceasefire was an appropriate measure at that time. Now, it seems that the ISIS/Daesh forces have taken control of the city and some of the area around it. Thus, the AWC Appeal must be addressed to the leadership of the ISIS/Daesh, although the AWC has no direct communication avenues to the ISIS/Daesh leadership.

Palmyra is a rich contribution to the cultural heritage of all the Syrian people, no matter to what political faction they may now belong. Moreover, Palmyra is for all of humanity a moving example of trade routes such as the Silk Road and cultural exchanges through the centuries. For some 400 years, Palmyra was an important outpost of the Roman Empire, a link between the Gulf and the Mediterranean.

The ruins of the ancient city of Palmyra were designated a UNESCO World Heritage site in 1980. Is ISIS/Daesh going to destroy such a place which stands out as a jewel of history in the Middle East?

The ruins of the ancient city of Palmyra were designated a UNESCO World Heritage site in 1980. Is ISIS/Daesh going to destroy this site which stands out as a jewel of history in the Middle East? (C) Encyclopaedia Britannica

We believe that if ISIS/Daesh wishes to be seen as a valid participant in future negotiations concerning the future of Syria and Iraq, it must show its willingness to respect world law.  The protection of the cultural heritage of humanity is an important element of world law binding on States, nongovernmental organizations (NGOs) and individuals.

The AWC works in the tradition of the Roerich Peace Pact and its Banner of Peace for the protection of cultural institutions.

Early efforts for the protection of educational and cultural institutions were undertaken by Nicholas Roerich (1874-1947) a Russian and world citizen. Nicholas Roerich had lived through the First World War and the Russian Revolution and saw how armed conflicts can destroy works of art and cultural and educational institutions. For Roerich, such institutions were irreplaceable and their destruction was a permanent loss for all humanity. Thus, he worked for the protection of works of art and institutions of culture in times of armed conflict.  Thus, he envisaged a universally-accepted symbol that could be placed on educational institutions in the way that a red cross had become a widely-recognized symbol to protect medical institutions and medical workers.

Roerich proposed a “Banner of Peace” − three red circles representing the past, present and future − that could be placed upon institutions and sites of culture and education to protect them in times of conflict.

The Banner of Peace once proposed by World Citizen Nicholas Roerich.

The Banner of Peace once proposed by World Citizen Nicholas Roerich.

Roerich mobilized artists and intellectuals in the 1920s for the establishment of this Banner of Peace.  Henry A. Wallace, then the United States Secretary of Agriculture and later Vice-President, was an admirer of Roerich and helped to have an official treaty introducing the Banner of Peace − the Roerich Peace Pact − signed at the White House on April 15, 1935 by 21 States in a Pan-American Union ceremony.  At the signing, Henry Wallace on behalf of the USA said “At no time has such an ideal been more needed.  It is high time for the idealists who make the reality of tomorrow, to rally around such a symbol of international cultural unity.  It is time that we appeal to that appreciation of beauty, science, education which runs across all national boundaries to strengthen all that we hold dear in our particular governments and customs. Its acceptance signifies the approach of a time when those who truly love their own nation will appreciate in additions the unique contributions of other nations and also do reverence to that common spiritual enterprise which draws together in one fellowship all artists, scientists, educators and truly religious of whatever faith.”

As Nicholas Roerich said in a presentation of his Pact “The world is striving toward peace in many ways, and everyone realizes in his heart that this constructive work is a true prophesy of the New Era.  We deplore the loss of libraries of Lou vain and Overdo and the irreplaceable beauty of the Cathedral of Reims.  We remember the beautiful treasures of private collections which were lost during world calamities.  But we do not want to inscribe on these deeps any worlds of hatred.  Let us simply say: Destroyed by human ignorance − rebuilt by human hope.”

 

Prof. René Wadlow is President and Chief Representative to the United Nations Office at Geneva of the Association of World Citizens.

Navroz: The Recurrent Renewal

In Being a World Citizen, Conflict Resolution, Cultural Bridges, Current Events, Human Rights, Middle East & North Africa on March 21, 2015 at 10:21 PM

NAVROZ: THE RECURRENT RENEWAL

By René Wadlow

“May the soul flourish;

May youth be as the new-grown grain.”

Navroz, usually celebrated on March 21 in Iran and Central Asia, is the “New Day”, the end of the old year with its hardships and deceptions and the start of the New Year to be filled with hope and optimism.

It is a day for spiritual renewal and physical rejuvenation and is usually a time for reciting devotional poetry, presenting food with symbolic meaning to guests, and visits among family and close friends, which coincides with the Spring Equinox, is related to myths focused on the sun and thus symbolizes the connections of humans to nature. In some of the myths, Navroz is considered as symbolizing the first day of creation − thus a time when all can be newly created. It is a day between times − old time has died; new time will start the day after Navroz. In this one-day period without time, all is possible. The seeds are planted for a new birth. Among some who celebrate Navroz, real seeds are planted, usually in seven pots with symbolic meanings of virtues. Their growth is an indication of how these virtues will manifest themselves in the coming year. Among those influenced by Islam and Christianity, Navroz is the day when God will raise the dead for the final judgment and the start of eternal life.

Navroz has an ancient Persian origin, related to Abura Mazda, the high god who was symbolized by the sun and manifested by fire. Navroz is also related to the opposite of fire, that is, water. However water can also be considered not as opposite but as complementary, and thus fire-water can become symbols of harmony. Fire – as light, as an agent of purification, as a manifestation of the basic energy of life − played a large role in Zoroastrian thought and in the teachings of Zarathoustra. Thus we find fire as a central symbol and incorporated into rituals among the Parsis in India, originally of Iranian origin.

From what is today Iran, Zoroastrian beliefs and ritual spread along the “Silk Road” through Central Asia to China, and in the other direction to the Arab world. As much of this area later came under the influence of Islam, elements of Navroz were given Islamic meanings to the extent that some today consider Navroz an “Islamic holiday”. Navroz is also celebrated among the Alawites in Syria, the Baha’i, the Yezidis, and the Kurds, each group adapting Navroz to its spiritual framework.

In Turkey, for many years, Navroz was officially banned as being too related to the Kurds and thus to Kurdish demands for autonomy or an independent Kurdistan. I recall a number of years ago being invited to participate in a non-violent Kurdish protest in Turkey on Navroz to protest the ban. I declined as the idea of going from Geneva to be put in a Turkish jail was not on top of my list of priorities. Fortunately, for the last few years, the ban has been lifted, and Kurds in Turkey can now celebrate openly Navroz.

The celebration of Navroz in the Cental Asian Republics has had an uneven history during the Soviet period and since − ranging from a ban because it was too Islamic, to being promoted as of Zoroastrian origin and thus anti-Islamic, to being “nationalized” as a holiday of national unity. As armed conflicts in Syria, Iraq, “Kurdistan” and Afghanistan and strong tensions in Iran and Central Asia continue, we must hope that 2015 Navroz will purify the old and plant the seeds of a new harmonious regional society.

Prof. René Wadlow is President and Chief Representative to the United Nations Office at Geneva of the Association of World Citizens.