20th Anniversary of UNSCR 1325: Much Remains to Be Done

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Opinion

Ambassador Anwarul K. Chowdhury was Under-Secretary-General and High Representative of the UN (2002-2007); former Permanent Representative of Bangladesh to UN (1996-2001); and globally acclaimed as the initiator of the precursor decision leading to the UN Security Council Resolution (UNSCR) 1325 as President of the UN Security Council in March 2000.

On October 31 2000, the Security Council unanimously adopted Resolution 1325 (2000) calling for participation of women in the prevention, management, and resolution of conflicts. Credit: United Nations

NEW YORK, Oct 30 2020 (IPS) – In 2010, at the opening session of the civil society forum observing the tenth anniversary of UN Security Council Resolution 1325 on “Women and Peace and Security”, I had the honor to declare 1325 as “the common heritage of humanity” indicating the wide-ranging nature of the potential benefits which will flow from the landmark resolution’s full and effective implementation by all at all levels.

On 31 October, the world will be observing the 20th anniversary of 1325. The United Nations Security Council held a virtual session with wider participation of UN Member States on 29 October to observe the anniversary.

Today, in Namibia, the country which presided over the Security Council as it adopted UNSCR 1325, President Dr. Hage Geingob is launching the International Women’s Peace Center located in Windoek.

Anniversaries become meaningful when there is a serious stock-taking of the progress and lack of it and thereafter, charting of a realistic, determined roadmap and course of action for the next years. Of course, it is a pity that COVID-19 pandemic has setback our plans and enthusiasm for the observance in a major way.

The core message of 1325 is an integral part of my intellectual existence and my humble contribution to a better world for each one of us. To trace back, a little more than 20 years ago, on the International Women’s Day on 8 March in 2000, as the President of the Security Council representing my country Bangladesh, following extensive stonewalling and intense resistance from the permanent members, I was able to issue an agreed statement [UN Press Release SC/6816 of 8 March 2000] on behalf of all 15 members of the Council with strong support from civil society that formally brought to global attention the contribution women have always been making towards preventing wars and building peace.

The Council recognized in that significant, norm-setting statement that “peace is inextricably linked with equality between women and men”, and affirmed the value of full and equal participation of women in all decision-making levels.

That is when the seed for UNSCR 1325 was sown. The formal resolution followed this conceptual and political breakthrough 31 October of the same year with Namibia at the helm, after tough negotiations for eight months, giving this issue the long overdue attention and recognition that it deserved.

The very first paragraph of this formal resolution starts with a reference to the 8 March 2000 statement identifying the rationale and tracing the history of “Women and Peace and Security” at the Security Council. The inexplicable silence for 55 long years of the Security Council on women’s positive contribution was broken forever on the 8th of March 2000.

Adoption of 1325 opened a much-awaited door of opportunity for women who have shown time and again that they bring a qualitative improvement in structuring peace and in post-conflict architecture. We recall that in choosing the three women laureates for the 2011 Nobel Peace Prize, the citation referred to 1325 saying that “It underlined the need for women to become participants on an equal footing with men in peace processes and in peace work in general.”

1325 is the only UN resolution so specifically noted in the citations of the Nobel Prizes. That is the value, that is the essence and that is the prestige of UNSCR 1325 in the global community.

The historic and operational value of the resolution as the first international policy mechanism that explicitly recognized the gendered nature of war and peace processes has, however, been undercut by the disappointing record of its implementation, particularly for lack of national level commitments and global level leadership.

The driving force behind 1325 is “participation”. I believe the Security Council has been neglecting this core focus of the resolution. There is no consideration of women’s role and participation in real terms in its deliberations.

The poor record of the implementation of 1325 also points to the reality of the Security Council’s continuing adherence to the existing militarized inter-state security arrangements, though the Security Council is gradually, albeit slowly, accepting that a lasting peace cannot be achieved without the participation of women and the inclusion of gender perspectives in peace processes.

The Council has also met with women’s groups and representatives of NGOs during its field missions on a fairly regular basis. The first such meeting was held with women’s organizations in Kosovo in June 2001 when I was leading the Security Council mission to that country as the Council President, over the unwillingness of the UN appointed Mission Chief in Kosovo.

My work has taken me to the farthest corners of the world and I have seen time and again the centrality of women’s equality in our lives. This realization has now become more pertinent in the midst of the ever-increasing militarism and militarization that is destroying both our planet and our people.

Women’s equality makes our planet safe and secure. When women participate in peace negotiations and in the crafting of a peace agreement, they have the broader and long-term interest of society in mind.

It is a reality that politics, more so security, is a man’s world. Empowering women’s political leadership will have ripple effects on every level of society. When politically empowered, women bring important and different skills and perspectives to the policy making table in comparison to their male counterparts.

Women are the real agents of change in refashioning peace structures ensuring greater sustainability.

As the UN adopted the SDGs in 2015, 1325 was about to observe its 15th anniversary and many were wondering why Goal 5 on women and girls and Goal 16 on peace and governance did not make any reference to the widely-recognized 1325. This disconnect between the two main organs of the UN is unacceptable to all well-intentioned supporters of the world body.

That global reality is dramatically evidenced in the fact that the UN itself despite being the biggest champion of women’s equality has failed to elect a woman secretary-general to reverse the historical injustice of having the post occupied by men for its more than seven-decades of existence.

On the occasion of the 20th anniversary of 1325, I have been invited to speak at many virtual events and interviews from different parts of the world. I am asked again and again what could be done for the true implementation of 1325 to make a difference. In my considered judgment, I have identified four areas of priority for next five years.

One, Leadership of the UN Secretary-General.

What role the Secretary-General (SG) should play? Secretary-General Guterres has done well on women’s parity in his senior management team. It would be more meaningful to expand that parity for the Special Representatives of Secretary-General (SRSG) and Deputy SRSGs, Force Commanders and Deputies at the field levels with geographical diversity.

Many believe there is a need for the Secretary-General’s genuinely proactive, committed engagement in using the moral authority of the United Nations and the high office he occupies for the effective implementation of 1325.

Would it not have a strong, positive impact on countries if their heads of state/government received a formal communication from the Secretary-General urging submission of respective National Action Plans (NAPs)?

Implementation of 1325 should be seriously taken up by the SG’s UN system-wide coordination mechanism. UN Resident Coordinators who represent the SG and UN country teams should assist all national level actors in preparation and implementation of NAPs.

A “1325 Impact Assessment” component with concrete recommendations needs to be included in all reports by SG to the Security Council asking their inclusion in all peace and security decisions taken by the Council.

Gender perspectives must be fully integrated into the terms of reference of peace operations by the United Nations. Improving the gender architecture in field missions and at headquarters; improving gender conflict analysis and information flows; and accountability for sexual exploitation and abuse by UN personnel do need SG’s engaged leadership to make progress.

A no-tolerance, no-impunity approach is a must in cases of sexual exploitation and abuse by UN personnel and its regional partners in hybrid missions. UN is welcomed in countries as their protectors – it cannot become the perpetrators themselves!
1325 implementation has an additional obstacle of overcoming a culture among Council members and within the UN system that views gender issues as an “add-on” component, rather than being one of the central tenets which support conflict prevention and underpin long-term stability. SG should take the lead in changing this culture in a creative and proactive way.

Two, National Action Plans (NAPs)

As we observe the anniversary of 1325, it is truly disappointing that a mere 85 countries out of 193 members of the UN have prepared their National Action Plans (NAPs) for 1325 implementation in 20 years.

It should be also underscored that all countries are obligated as per decisions of the Security Council (as envisaged in Article 25 of UN Charter) to prepare the NAP whether they are in a so-called conflict situation or not.

In real terms, NAPs happen to be the engine that would speed up the implementation of 1325. There are no better ways to get country level commitment to implement 1325 other than the NAPs. I believe very strongly that only NAPs can hold the governments accountable.

There is a clear need for the Secretary-General’s attention for the effective implementation of 1325. Though NAPs are national commitments, it can be globally monitored. SG can also target 50 new NAPs by the 21st anniversary of 1325.

Three, Mobilizing Men for Implementing 1325

Patriarchy and misogyny are the dual scourges pulling back the humanity away from our aspiration for a better world. Gender inequality is an established, proven and undisputed reality – it is all pervasive. It is a real threat to human progress! UN Secretary-General Antonio Guterres has lamented that “… everywhere, we still have a male-dominated culture”.

Unless we confront these vicious and obstinate negative forces with all our energy, determination and persistence, our planet will never be a desired place for one and all.
Women’s rights are under threat from a “backlash” of conservatism and fundamentalism around the world.

We are experiencing around the globe an organized, determined rollback of the gains made as well as new attacks on women’s equality and empowerment. Yes, this is happening in all parts of the world and in all countries without exception.

Men and policies and institutions controlled by them have been the main perpetrators of gender inequality. It is a reality that politics, more so security, is a man’s world. It is also a reality that empowered women bring important and different skills and perspectives to the policy making table in comparison to their male counterparts.

We need to recognize that women’s equality and their rights are not only women’s issues, those are relevant for humanity as a whole – for all of us. This is most crucial point that needs to be internalized by every one of us.

With that objective, we launched the initiative for “Mobilizing Men as Partners for Women, Peace and Security” on 20 March 2019 in New York with the leadership of Ambassador Donald Steinberg, taking the vow to profess, advocate and work to ensure feminism as our creed and as our mission.

Four, Direct involvement of civil society

Another missing element is a greater, regular, genuine and participatory involvement of civil society in implementing 1325 both at national and global levels. The role and contribution of civil society is critical. I would pay tribute to Women’s International League for Peace and Freedom (WILPF) and Global Network of Women Peacebuilders (GNWP) for making creative and qualitative contributions for the implementation of 1325 for the last two decades.

Civil society should be fully involved in the preparation and implementation of the NAPs at the country levels. At the global level, the UN secretariat should not only make it a point to consult civil society, but at the same time, such consultations should be open and transparent.

We should not forget that when civil society is marginalized, there is little chance for 1325 to get implemented in the real sense.

Let me reiterate that Feminism is about smart policy which is inclusive, uses all potentials and leaves no one behind. I am proud to be a feminist. All of us need to be. That is how we make our planet a better place to live for all.

We should always remember that without peace, development is impossible, and without development, peace is not achievable, but without women, neither peace nor development is conceivable.

Let me assert again that observance of anniversaries becomes meaningful when they trigger renewed enthusiasm amongst all. Coming months will tell whether 1325’s 20th anniversary has been worthwhile and able to create that energy.

Let me end by reiterating that “If we are serious about peace, we must take women seriously”.

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Global Data Community’s Response to COVID-19

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Opinion

Francesca Perucci is Chief, Development Data and Outreach Branch at the United Nations

Data Community’s Response to Covid-10. Credit: UNWDF Secretariat, UN Statistics Division

UNITED NATIONS, Oct 28 2020 (IPS) – The world is currently counting more than 42 million confirmed cases of the COVID-19 and over 1 million deaths since the start of the pandemic.1

The first quarter of 2020 saw a loss equivalent to 155 million full-time jobs in the global economy, a number that increased to 495 million jobs in the second quarter, with lower- and middle-income countries hardest hit.2

The pandemic is pushing an additional 71 to 100 million people into extreme poverty and, in only a brief period of time, has reversed years of progress on poverty, hunger, health care and education, disrupting efforts to realize the 2030 Agenda for Sustainable Development.3

While the virus has impacted everyone, it has affected the world’s poorest and most vulnerable people the most.

The pandemic has also demonstrated that timely, reliable and disaggregated data is a critical tool for governments to contain the pandemic and mitigate its impacts.

In addition, data on the social and economic impact have been essential to develop support programmes to reach those in need and start planning for a recovery that leads to a safer, more equal, inclusive and sustainable world for all.

Data and statistics are more urgently needed than ever before. While many countries are finding innovative ways to better data, statistical operations have been significantly disrupted by the pandemic.

According to a survey conducted in May 2020, 96 per cent of national statistical offices partially or fully stopped face-to-face data collection at the height of the pandemic.4

Francesca Perucci, UN Statistics Division. Credit: IISD/EBN | Kiara Worth

Approximately 150 censuses are expected to be conducted in 2020-2021 alone, a historical record. Yet, to address the urgent issues brought by the pandemic, some countries have diverted their census funding to national emergency funding.5

Seventy-seven out of 155 countries monitored for Covid-19 do not have adequate poverty data, although there have been clear improvements in the last decade.6

Behind these numbers there is a tremendous human cost. Despite an increasing awareness of the importance of data for evidence–based policymaking and development, data gaps remain significant in most countries, particularly in the ones with fewer resources.

In addition, the lack of sound disaggregated data for vulnerable groups, such as persons with disabilities, older persons, indigenous peoples, migrants and others, exacerbates their vulnerabilities by masking the extent of deprivation and disparities and making them invisible when designing policies and critical measures.

The 2030 Agenda, with the principle of “leaving no-one behind” at its heart, underlines the need for new approaches and tools to respond to an unprecedented demand for high quality, timely and disaggregated data.

The UN World Data Forum

The UN World Data Forum was established as a response to the increased data demands of the 2030 agenda and as a space for different data communities to come together and find the best data solutions leveraging new technology, innovation, private sector and civil society’s contributions and wider users’ engagement.

The first and second World Data Forums in Cape Town and Dubai resulted in the Cape Town Global Action Plan for Sustainable Development Data and the Dubai Declaration.

These two forums addressed the new approaches required to the production and use of data and statistics not only by official statistical systems, but across broader data ecosystems where players from academia, civil society and the private sector play an increasingly important role.

This year, the UN World Data Forum, initially to take place in Bern, Switzerland, was held on a virtual platform because of the pandemic.

The virtual event allowed for a very broad and inclusive participation, with over 10,000 participants from 180 countries to showcase their answers to the challenges posted by the COVID-19 crisis, share their latest experiences and innovations, and renew the call for intensified efforts and political commitments to meet the data demands of the COVID-19 crisis and for delivering on the sustainable development Goals (SDGs) while also addressing trust in data, privacy and governance.

The programme of the Forum included three high-level plenaries on leaving no one behind, on data use and on trust in data. Together and under one virtual roof, the forum launched the Global Data Community’s response to COVID 19 – Data for a changing world.

This is a call for increased support for data use during COVID-19, focusing on the immediate needs related to the pandemic and for increased political and financial support for data throughout the COVID 19 pandemic and beyond.

Showcased in 70 live-streamed, 30 pre-recorded sessions and 20 virtual exhibit spaces, many innovative solutions to the data challenges of the 2030 Agenda were proposed and partnerships were formed, including:

    • Lessons learned in using data to track and mitigate the impact of COVID-19, at the global, national and local level;
    • Better ways to communicate data and statistics;
    • Use of maps and spatial data to improve the lives of communities;
    • Lessons learned from the use of AI algorithms;
    • Challenges in balancing data use and data protection;
    • How to secure more funding for data.

The next World Data Forum is scheduled to take place from 3 to 6 October 2021 in Bern, Switzerland, hosted by the Federal Statistical Office and the United Nations.

What next?

The Covid-19 pandemic has sadly confirmed that without timely, trusted, disaggregated data there cannot be an adequate response to the many challenges of dealing with the crisis and ensuring a sustainable, inclusive and better future for all.

Clearly, the time is now to recognize that we need data for a changing world. The time is now to accelerate action on the implementation of the Cape Town Global Action Plan and the Dubai declaration to respond more effectively to the COVID-19 pandemic and to put us back on track towards the achievement of the SDGs and to build stronger and more agile and resilient statistical and data systems to respond to future disasters.

World leaders need to recognize that increased investments are more urgently needed than ever to address the data gap and to close the digital divide and data inequality across the world.

To ensure the political commitment and donor support necessary to prioritize data and statistics, it is critical that the data community is able to demonstrate the impact and value of data.

The UN World Data Forum will continue to strive towards these objectives. It will also remain the space for knowledge sharing and launching new initiatives and collaborations for the integration of new data sources into official statistical systems and for promoting users’ engagement and a better use of data for policy and decision-making.

1 WHO Coronavirus Disease (COVID-19) Dashboard
2 ILO Monitor: COVID-19 and the world of work. Sixth edition
3 United Nations, The Sustainable Development Goals, Report 2020
4 United Nations Statistics Division, COVID-19 widens gulf of global data inequality, while national statistical offices step up to meet new data demands, 5 June 2020. https://covid-19-response.unstatshub.org/statistical-programmes/covid19-nso-survey/
5 PARIS21 Partner Report on Support to Statistics 2020
6 The World Bank

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Not in Our Name, Never in Our Name: A Conversation with Muslim Faith Leaders Echoing the Wisdom of a Pontiff

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Azza Karam serves as the Secretary-General of Religions for Peace (#Religions4Peace – www.rfp.org) and is a Professor of Religion and Development at the Vrije Universiteit in Amsterdam, The Netherlands.

UN Secretary-General António Guterres meets religious leaders April 2020 at Gurdwara Kartapur Sahib in Punjab province in Pakistan. Religious leaders of all faiths are being urged by the Secretary-General to join forces and work for peace around the world and focus on the common battle to defeat COVID-19. Credit: UN Photo/Mark Garten

NEW YORK, Oct 26 2020 (IPS) – As the Grand Imam of Al-Azhar, Ahmed Al-Tayeb said on October 20: “As a Muslim and being the Grand Imam of Al-Azhar, I declare before Almighty God that I disassociate myself, the rulings of the religion of Islam, and the teachings of the Prophet of Mercy, the Prophet Muhammad (pbuh), from such heinous terrorist act and from whoever would embrace such deviant, false thought.

At the same time, I reiterate that insulting religions and abusing sacred religious symbols under the slogan of the freedom of expression, are forms of intellectual terrorism and a blatant call for hatred. Such a terrorist and his likes do not represent the true religion of Prophet Muhammad (pbuh). Likewise, the terrorist of New Zealand, who killed the Muslims while praying in the mosque, does not represent the religion of Jesus, peace be upon him. Indeed, all religions prohibit the killing of innocent lives”

The above words of the Grand Imam of Al-Azhar Al-Sharif — Sunni Islam’s intellectual headquarters, long standing knowledge base and one of its political epicenters — were shared at an ongoing conference hosted by the St Egidio Community, entitled “No One is Saved Alone Peace and Fraternity”.

In turn, these words were read out at this meeting, by Judge Mohammed Abdel Salam, the first Muslim to ever present a Papal Encyclical (in October 2020), and the first Muslim ever to be decorated as Commander with a star medal (Commenda con Placca dell’ordine Piano), by the Pope, for his great role and efforts in promoting interreligious dialogue and the relationships between Al-Azhar and the Catholic Church (in March 2019).

Judge Mohammed Abdel Salam is the Secretary General of the Higher Committee of Human Fraternity, and represents the Grand Imam on the World Council (governing board) of Religions for Peace, a 50 year-old multi-religious organization representing all the world’s religious institutions and faith communities – in effect, a “UN of religions”.

And yet these words seem to have to be repeated again and again. Many Muslims live in fear that each and every day’s news potentially bears yet another heinous act of violence whose mad perpetrator(s) claim(s) is done for or inspired by “Islam”.

Many Muslims still hear two comments again and again from within the western hemisphere: “where is the condemnation?”, and even more insidiously, an assertion that “there must be something in the religion that makes these repeated acts of violence …possible”.

Some western government-sanctioned narratives go so far as to describe “Islamic extremism”, further compounding a sense of victimisation by many Muslims, and adding to the ‘spin’ that the religion itself is capable of extremism.

No religion is itself intrinsically capable of anything. People live religion. In his latest Encyclical “Fratelli Tutti”( in Chapter 8 “religion and fraternity”), the Pontiff focuses on “Religions at the service of fraternity in our world” and emphasizes that terrorism is not due to religion but to erroneous interpretations of religious texts, as well as “policies linked to hunger, poverty, injustice, oppression” (paragraphs 282-283).

The Encyclical maintains that a journey of peace among religions is possible and that it is therefore necessary to guarantee religious freedom, a fundamental human right for all believers (paragraph 279).

Muslims – leaders, laypeople, communities, and multiple institutions – have condemned, continue to condemn and will always condemn violence in the name of their faith.

Imam Sayyed Razawi, the Secretary General of the Scottish Ahl al-Bayt Society, and a Trustee of Religions for Peace, notes that “since Islam does not teach harming others, a question that arises is what was the motivation of an individual who had a claim to being Muslim, to violate the parameters of the laws of his faith and country in committing such an act?

There is no doubt Muslims, be they in France or across the world, hurt, when their Prophet is seemingly insulted. However, it does not justify breaking the very principles laid down in Islam to prevent such acts”.

Both Judge Abdel Salam and Imam Razawi, are of similar age. The former, living in the Arab world, the latter, living in the West. Both are Muslim leaders, and both are well versed in Islamic Jurisprudence, and learned about Islamic traditions. Both continue to iterate, in multiple speeches, conferences and contexts, that what inspires them, is to serve humanity.

Imam Sayed Razawi continues to note that serving humanity leads us down a pathway which has various labels, though amounting to roughly the same thing: interfaith, inter religious dialogue, and/or multi faith collaboration. The ultimate aim and purpose have always been, and remains, how best to live harmoniously with others.

For both these Muslim leaders, and millions of other Muslims, the inspiration to maintain that such atrocities are not in our name, comes from the Prophet Muhammad (pbuh). A man who even before prophecy was working with peoples of various faiths and backgrounds. A merchant, whose employer was a woman – later to become his wife when she proposed to him- and who believed passionately in being truthful and trustworthy.

“So much so” Razawi maintains, “that Jews, Christians, and pagans alike would entrust him with that which they held valuable to themselves, with the belief it would be safe. As a Prophet, Muhammad developed a city where Muslims lived side by side with Jews, Christians, Sabians and pagans. These lessons lead to the formation of a civilisation on the very same principles: coexistence and peace.”

Both the Imam and the Judge speak of their hurt when evil acts such as what has been witnessed in Paris take place. Both maintain, again, alongside countless others, that “it is important to repeat and continue to repeat that these are not the teachings of Islam, nor its Prophet or the interpretations of core Islamic principles”.

These atrocities are against what they believe, what they live, and what they preach, which is: peaceful coexistence, reconciliation and obeying the laws of the land one lives in, not to mention the need to uphold virtues such as compassion, love and forgiveness.

Both maintain that acts of violence are not reflective of a religion whose leaders have categorically emphasised the need for “loving thy neighbour”, because, as Imam Razawi states “either a person is your brother in faith, or your equal in your humanity.”

So why would an act be committed which is contrary to the very faith the actor confesses to be?

This is the question secular policy-makers may not ask. Or perhaps they do ask behind closed doors in rooms bursting with indifference to religion and religious sentiments.

Or yet again, maybe this is a question asked by religious ‘technocrats’ (those working on religion in secular spaces) and/or secular bureaucrats keen on instrumentalizing religious sentiments for ‘national security’ concerns.

But this is the question that every faith leader asks – and asks repeatedly. The answers lie, again, in what the “Document on Human Fraternity for World Peace and Living Together”, calls for, which the Catholic Pontiff also concludes his Encyclical with: “we were made for love” (Paragraph 88), and love builds bridges.

But how can we build bridges with love? Religions for Peace has been doing this work through 96 national and regional Inter-Religious Councils, with representatives of all faith traditions, for five decades.

In 2019, 250 religious leaders committed to building these bridges with and through service to the Sustainable Development Goals Agenda.

When Covid-19 hit, Religions for Peace set up a Multi-Religious Humanitarian Fund dedicated to supporting faith communities work to serve all, together. The religious leaders understood that there is no point to working to realise the SDGs, without a mechanism to collate and coordinate their efforts, geared towards serving social cohesion (in a world gone awry), within our new normal: humanitarian crisis.

Confronting Covid is an opportunity to work together across religious and institutional differences to build bridges of love. The humanitarian call is being heeded today like never before, by the first responders in crisis situations – i.e. religious institutions and NGOs. But few of these religious NGOs are actually collaborating, meaning jointly investing their resources, to serve together.

We can keep on having meetings to speak to building back better, and the uniqueness of faith (or business or civil society actors), and still face countless acts of violence (attributed to religion) from those whose sense of marginalization is intensifying.

We can choose to continue to serve our own organizational and territorial visibility and interests, while hundreds of thousands continue to die, and millions suffer, from a shared ecosystem of planetary degradation.

Or we can serve the multi-religious call – the multi-religious imperative – and actually pool our financial, human and spiritual resources together – to build bridges with love. The choice is ours.

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Mahatma’s Non-Violence: Essence of Culture of Peace for New Humanity

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Opinion

Ambassador Anwarul K. Chowdhury, former Under-Secretary-General and High Representative of the United Nations and Founder of The Global Movement for The Culture of Peace (GMCoP), was the keynote speaker at the observance of the International Day of Non-Violence on the 15th Mahatma Gandhi Day Celebration, organized virtually by the Gandhi International Institute for Peace (GIIP)

Credit: United Nations

HONOLULU, Hawaii, Oct 22 2020 (IPS) – I will begin by presenting to you excerpts from the message from UN Secretary-General António Guterres on the International Day of Non-Violence.

I quote: “In marking the birthday of Mahatma Gandhi, this International Day highlights the remarkable power of non-violence and peaceful protest. It is also a timely reminder to strive to uphold values that Gandhi lived by: the promotion of dignity; equal protection for all; and communities living together in peace.

On this year’s observance, we have a special duty: stop the fighting to focus on our common enemy: COVID-19. There is only one winner of conflict during a pandemic: the virus itself. As the pandemic took hold, I called for a global ceasefire. Now is the time to intensify our efforts. Let us be inspired by the spirit of Gandhi and the enduring principles of the UN Charter.” End of quote

At the outset, let me thank the Gandhi International Institute for Peace (GIIP) and its dynamic President Mr. Raj Kumar for organizing the observance of the International Day of Non-Violence and of the 15th Mahatma Gandhi Day Celebration by the Institute.

The theme of my keynote speech today is “Mahatma’s Non-Violence: Essence of The Culture of Peace for New Humanity”

The Mahatma affirmed that he was not a visionary but a practical idealist. He affirmed that “Non- violence is the law of our species, as violence is the law of the brute. The spirit lies dormant in the brute and he knows no law but that of physical might. The dignity of man requires obedience to a higher law – to the strength of the spirit.”

It is said that “he was the first in human history to extend the principle of non-violence from the individual to the social and political plane.” He entered politics for the purpose of experimenting with non-violence and establishing its validity.

Ambassador Chowdhury

The Mahatma had said that “Nonviolence is the greatest and most active force in the world. One cannot be passively nonviolent … One person who can express ahimsa in life exercises a force superior to all the force of brutality.” I believe whole-heartedly that Mahatma Gandhi’s principle of nonviolence or Ahimsa has found true reflection in the life of a great son of the United States, Dr. Martin Luther King Jr.’s own struggle for equality and justice.

Dr. King considered his Nobel Peace Prize as “a profound recognition that nonviolence is the answer to the critical political and racial questions of our time – the need for man to overcome oppression without resorting to violence“. I reiterate this mainly to highlight the need for revisiting those words in view of what is happening in many parts of our world, including in this country.

As I have stated on many occasions, my life’s experience has taught me to value peace and non-violence as the essential components of our existence. Those unleash the positive forces of good that are so needed for human progress. Peace is integral to human existence — in everything we do, in everything we say and in every thought we have, there is a place for peace.

It is important to realize that the absence of peace takes away the opportunities that we need to prepare ourselves, to empower ourselves to face the challenges of our lives, individually and collectively. This intellectual and spiritual inspiration is implanted in me through the Mahatma’s life and his words.

The United Nations Charter emerged in 1945 out of the ashes of the Second World War. The UN Declaration and Programme of Action on Culture of Peace was born in 1999 in the aftermath of the Cold War. I was the chair of the nine-month-long negotiations from 1998 to 1999 that produced the Programme of Action on Culture of Peace.

For more than two decades, I have continued to devote considerable time, energy and effort to realizing the implementation of this landmark, norm-setting decision of the UN. For me, this has been a realization of my personal commitment to peace inspired by the Mahatma and my humble contribution to humanity.

My work took me to the farthest corners of the world and I have seen time and again how people – even the humblest and the weakest – have contributed to building the culture of peace in their personal lives, in their families, in their communities and in their countries – all these contributing to global peace one way or the other.

The focus of my work and advocacy has been on advancing the culture of peace which aims at making peace and non-violence a part of our own self, our own personality – a part of our existence as human beings. I believe this will empower ourselves to contribute more effectively to bring inner as well as outer peace.

In simple terms, the Culture of Peace as a concept means that every one of us needs to consciously make peace and nonviolence a part of our daily existence. We should know how to relate to one another without being aggressive, without being violent, without being disrespectful, without neglect, without prejudice.

We should not isolate peace as something separate or distant. More so, in today’s world so full of negativity, tension, poverty and suffering, the culture of peace should be seen as the essence of a new humanity, a new global civilization based on inner oneness and outer diversity.

In my keynote address on “Human Security – an Essential Element for Creating the Culture of Peace” at the Victoria University in Wellington, New Zealand, in August 2007, inspired by Mahatma’s eternal words “Be the change that you want to see in the world,” I underscored that “Peace is a prerequisite for human development.… We all must undertake efforts to inculcate the culture of peace in ourselves. We cannot expect the world to change if we do not start first and foremost with changing ourselves – at the individual levels.”

The objective of the culture of peace is the empowerment of people, as has been underscored by the global leader for peace and Buddhist philosopher Daisaku Ikeda. As we say “Peace does not mean just to stop wars, but also to stop oppression, injustice and neglect”. The culture of peace can be a powerful tool in promoting a global consciousness that serves the best interests of a just and sustainable peace.

I am encouraged that the 2030 Agenda for Sustainable Development adopted by the UN in 2015 includes, among others, the culture of peace and non-violence as well as global citizenship as essential components of today’s education.

This realization has now become more pertinent in the midst of the ever-increasing militarism and militarization that is destroying both our planet and our people. The Mahatma asserted that “One thing is certain. If the mad race for armaments continues, it is bound to result in a slaughter such as has never occurred in history. If there is a victor left, the very victory will be a living death for the nation that emerges victorious. There is no escape from the impending doom save through a bold and unconditional acceptance of the nonviolent method with all its glorious implications.”

Dr. King had advised us rightly, “… I suggest that the philosophy and strategy of nonviolence become immediately a subject for study and for serious experimentation in every field of human conflict, by no means excluding the relations between nations.”

The last decades of violence and human insecurity should lead to a growing realization in the world of education today that children should be educated in the art of peaceful, non-violent, non-aggressive living.

Never has it been more important for the next generation to learn about the world and understand and respect its diversity. I want to underscore one particular aspect in this context. In the culture of peace movement, we are focusing more attention on children because that contributes in a major way to the sustainable and long-lasting impact on our societies. As the Mahatma’s words highlight, “Real education consists in drawing the best out of yourself.”

An essential message that I have experienced from my work for the culture of peace is that we should never forget that when women – half of world’s seven plus billion people – are marginalized, there is no chance for our world to get sustainable peace in the real sense.

Women bring a new breadth, quality and balance of vision to a common effort of moving away from the cult of war towards the culture of peace. “Without peace, development cannot be realized, without development, peace is not achievable, but without women, neither peace nor development is possible.”

I believe the culture of peace is not a quick-fix. It is a movement, not a revolution.

Let us remember that the work for peace is a continuous process. Each one of us can make a difference in that process. The culture of peace cannot be imposed from outside; it must be realized from within.

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The Plight of Domestic Workers in Brazil

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Opinion

Waldeli Melleiro is a project manager at the Brazil Office of Friedrich-Ebert-Stiftung (FES) and Christoph Heuser is the resident representative at the FES Brazil Office.

On 31 January 2018, the Government of Brazil deposited the formal instrument of ratification with the International Labour Office for ratification of the Convention on Decent Work for Domestic Workers, 2011 (No. 189) . Accordingly, Brazil became the twenty-fifth member State of the ILO and the fourteenth member State in the Americas region to ratify this Convention. It is estimated that there are about seven million domestic workers in Brazil, six million of them women, and more than in any other country in the world. Moreover, the majority of domestic workers are women, with indigenous peoples and persons of African descent being over-represented in the domestic work sector. But how has the Convention been implemented?. Credit: International Labour Organization (ILO), Geneva

SAO PAULO, Brazil, Oct 21 2020 (IPS) – The inclusivity of Brazilian society is put to the test as the coronavirus pandemic highlights a labour sector ripe with historical and structural inequality: domestic work.

The first death of COVID-19 in Rio de Janeiro was emblematic of the country’s inequities: a domestic worker who caught the new coronavirus from her employer. Much has since been written about the Brazilian government and its catastrophic inaction during the pandemic.

But the new normal also highlights a sector that has always been present in Brazil but with little public attention. A sector, in which the historical and structural inequality in Brazil is very much represented: domestic work.

With about 6 million female workers, domestic work is the second-largest occupation for women in Brazil. They are mostly black (about 65 per cent) and many are over 45 years old (46.5 per cent).

They start working sometimes as teenagers or even children, and because they lack access to most labour rights and social protection, even after 50 years or more of continuous work they still do not have the right to retirement and well-deserved rest.

They live far from their workplaces, often earn less than the legal minimum wage of around 200 USD per month, and are nonetheless often responsible (45 per cent of them) for the income of their families.

Among the poorest of these workers (less than 1,5 USD/day), 58.1 percent are heads of household, which gives an indication of the extreme poverty in which their families live.

The lack of labour protection

Domestic workers have long been fighting for recognition of the value of their work and for labour rights. The struggle in Brazil goes back to the 1930s, with the founding of the Professional Association of Domestic Employees of Santos.

In 1988 the new Constitution guaranteed paid leave and a 13th month of salary, among others. But domestic workers continued to have fewer rights than those in other professions.

Several further rights were only obtained in 2013 under the former administration of Dilma Rousseff, including the limiting of working hours to eight per day and 44 per week, the right to recognition of overtime, and paid retirement.

Despite these advances, many female workers are still excluded from many of those rights, which are guaranteed only to those who work at least three days a week in the same job. And even where the conditions are met, many employers persistently fail to respect workers’ rights, while monitoring compliance is difficult.

Those who work for the same employer for one or two days a week, known as day workers, remain completely unassisted by the law and social protection.

Furthermore, the degree of informality in domestic work is very high: In 2018, only 27 percent of women workers had a formal contract, if we are adding those paying individually even without having a formal contract, only 39 percent contributed to social security.

Thus, the vast majority of female domestic workers are not entitled to unemployment insurance, sickness benefit and retirement.

The new normal of work during and after the pandemic

Domestic work is one of the occupations most affected by the pandemic.

Many workers are in high-risk age groups; their working conditions expose them to more possibilities of contamination; they use public transportation over long distances; they care for elderly people or children with unavoidable physical proximity; and they often have to work without proper protective masks, gloves, or alcohol gel.

Or even worse: in order to keep their jobs and limit contamination, some stay for days and weeks on end in the homes where they work, away from their families.

As the pandemic took hold, the government allowed employers of domestic workers to suspend the contract for up to two months, with two months of secure employment after the suspension. It also allowed partial employment.

But this only helped the minority of domestic workers with such a contract. Most have precarious positions and many of those, especially day workers, have been dismissed and left without income and vulnerable.

The government also started paying 600 reals (around 109 USD) per month for those in need, for example informal workers, rising to 1,200 reals (218 USD) per month for some cases, for example single mothers. However, many women had difficulty in registering and accessing this aid.

Despite the pandemic, domestic workers are standing firm in the fight for labour rights. In March 2020 Fenatrad (National Federation of Domestic Workers) launched a campaign under the slogan “Take care of those who take care of you, leave your domestic worker at home, with paid wages.”

According to Luiza Batista, president of Fenatrad, there was good coverage in social networks, but in practice there was little adhesion by employers. Fenatrad has been carrying out an intense programme of denunciation and negotiation.

The group has also campaigned against a controversial measure by some state governments, for example Pará, to declare domestic work as an essential service during lockdown, forcing workers to continue working.

This measure was reversed after pressure from Fenatrad to specify what functions within domestic work are essential. The category was refined to include only nannies, careers for the elderly, and those caring for people with special needs and whose employers are keyworkers, e.g. in the health or security sectors.

Still the question remains: if domestic work is essential why it is not valued? It is fundamental work, but it is marginalized and carries the prejudices of a society in which social rights are not within reach for everyone.

The pandemic stresses the importance of domestic work and at the same time showed its precariousness as well as the inequality within the Brazilian society. It is time to reflect on the need for change in paid domestic work, aiming at a fair and inclusive society.

The new normal should recognize and value domestic work, including adequate labour rights as an important step on the long way to a more just society.

Source: Friedrich-Ebert-Stiftung (FES), Brazil

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Amid COVID-19, What is the Health of Civic Freedoms?

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Opinion

Marianna Belalba Barreto is the Civic Space Research Lead at CIVICUS: World Alliance for Citizen Participation & Aarti Narsee is a Civic Space Research Officer at CIVICUS: World Alliance for Citizen Participation

Black Lives Matter Protests, Washington DC, June 2020. Credit: Ted Eytan

JOHANNESBURG, South Africa, Oct 16 2020 (IPS) – More than half a year after the World Health Organization declared the COVID-19 outbreak a pandemic, governments are continuing to waste precious time and energy restricting human rights rather than focusing on fighting the virus.

Civic freedoms, including the freedom to associate, express views and peacefully assemble, are under threat, with states using broad and restrictive legislation to snuff out dissent.

But people are organising and mobilising to demand rights. In the face of restrictions, civil society continues to fight back, often taking to the streets to do so.

Even before the pandemic freedom of expression was under threat. In 2019, the CIVICUS Monitor reported that censorship was the most common violation during that year, occurring across 178 countries.

Now, under the guise of stopping the spread of what they characterise as ‘fake news’, many governments continue to target the media.

Free-flowing information and unrestricted speech are vital during a pandemic. People need to receive accurate and up-to-date information on the emergency, not least so they can protect themselves and their families.

As frontline workers, journalists have a crucial role to play in disseminating important information, often putting their own lives at risk. But during the pandemic they have faced harassment, arbitrary detention and censorship from governments determined to silence critical reporting about their response to COVID-19.

Often such attempts have been carried out under the guise of tackling so-called ‘fake news’ on the virus.

Even before the pandemic, Turkey was the number one jailer of journalists in the world, with about 165 journalists currently behind bars. The government’s crackdown on the media has continued, with journalists being jailed on charges of ‘causing people to panic and publishing reports on coronavirus outside the knowledge of authorities’.

Thousands of social media accounts have also been placed under surveillance for comments about COVID-19, with citizens being detained for ‘unfounded and provocative’ posts that cause worry among the public, incite them to fear, panic and target persons and institutions’.

People expect to be able to question their government’s handling of the crisis and hold it to account over the decisions made. But governments are resisting this. In Zimbabwe, investigative journalist Hopewell Chin’ono was detained and charged for his critical reporting on the government’s COVID-19 procurement.

The need for this was clear when Zimbabwe’s health minister was dismissed and arrested for alleged corruption in medical procurement. But while Chin’ono has been released on bail, the persecution against him continues, despite calls from local and international media watchdog bodies for all charges to be dropped.

Despite these restrictions, people have continued to mobilise and fight for their rights. The pandemic pushed activists to come up with new and innovative forms of protests. Health workers across the world staged socially distanced protests to highlight the challenges within the medical system which have been further exposed by the pandemic; around the world, people found innovative ways to get their voices across.

In Palestine, feminist organisations organised balcony protests against the surge of gender-based violence during the pandemic. Videos show people standing on their balconies, banging pots and pans and hanging banners to show solidarity.

In Singapore in April, young climate activists from the Fridays for Future global school strike movement held solo protests in order to sidestep the country’s restrictive laws on peaceful assembly.

In June in Brazil, human rights groups organised peaceful interventions to denounce the scale of the COVID-19 crisis; protesters in the capital Brasilia put up 1,000 crosses to pay tribute to COVID-19 victims on the lawn in front of key government buildings, calling out President Jair Bolsonaro for his denials of the pandemic’s gravity.

Protests against racial injustice have been staged in all corners of the globe, following the killing of George Floyd by the Minneapolis police on 25 May 2020. Floyd’s death sparked massive protests against police brutality in the USA, under the banner of Black Lives Matter.

As the movement expanded, people from different continents, in countries as diverse as Senegal, Sri Lanka and Sweden, chanted “No Justice, No Peace”, and held placards reading “racism is a virus” to show they had no choice but to protest amid a global pandemic.

But in some countries these protests were dispersed by police using excessive force, with the reasoning that protests would lead to a further spread of COVID-19.

CIVICUS continues to document civic space restrictions, and while many governments are taking advantage of the crisis to suppress criticism, civil society continues to resist, to fight back, and to make their voices heard.

As part of this, journalists are playing a vital role in fighting censorship and sharing information about the pandemic.

What is very clear is that civil society has and will continue to play a vital role in addressing the urgent needs of the people during this crisis. Without a healthy civic space and an enabling environment for activists, civil society and journalists, we will not be able to effectively tackle the spread of the virus and the prospect for rebuilding a more equal and just society will be limited.

This is why people will continue to organise, mobilise and protest.

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