A visitor looking at a panel at the International Slavery Museum in Liverpool, England. Credit: A.D. McKenzie/IPS

By A. D. McKenzie
LIVERPOOL, England, Jul 21 2015 (IPS)

An exhibition on modern-day slavery at the International Slavery Museum in this northern English town is just one example of a museum choosing to focus on human rights, and being “upfront” about it.

“Social justice just doesn’t happen by itself; it’s about activism and people willing to take risks,” says Dr David Fleming, director of National Museums Liverpool, which includes the city’s International Slavery Museum (ISM).

The institution looks at aspects of both historical and contemporary slavery, while being an “international hub for resources on human rights issues”.

It is a member of the Liverpool-based Social Justice Alliance for Museums (SJAM), formed in 2013 and now comprising more than 80 museums worldwide, and it coordinated the founding of the Federation of International Human Rights Museums (FIHRM) in 2010.

Dr David Fleming, director of National Museums Liverpool, which includes the city’s International Slavery Museum. Credit: National Museums Liverpool

The aim of FIHRM is to encourage museums which “engage with sensitive and controversial human rights themes” to work together and share “new thinking and initiatives in a supportive environment”. Both organisations reflect the way that museums are changing, said Fleming.

“Museums are not dispassionate agents,” he told IPS. “They have a role in safeguarding memory. We have to look at the role of museums and see how they can transform lives.”

The International Slavery Museum’s current exhibition, titled “Broken Lives” and running until April 2016, focuses on the victims of global modern-day slavery – half of whom are said to be in India, and most of whom are Dalits, or people formerly known as “untouchables”.

The display “provides a window into the experiences of Dalits and others who are being exploited and abused through modern slavery in India”, say the curators.

“Dalits still experience marginalisation and prejudice, live in extreme poverty and are vulnerable to human trafficking and bonded labour,” they add.

Presented in partnership with the Dalit Freedom Network, the exhibition uses photographs, film, personal testimony and other means to show “stories of hardship” that include sexual servitude and child bondage. It also profiles the activists working to mend “broken lives”.“Museums [in Liverpool, Nantes, Guadeloupe and Bordeaux ] hope that they can play a role in global citizenship, educating the public and encouraging visitors to leave with a different mind-set – about respect for human rights, social justice, diversity, equality, and sustainability”

The display occupies a temporary exposition space at the museum, which has a permanent section devoted to the atrocities of the trans-Atlantic slave trade and the legacy of racism.

Along with the Memorial to the Abolition of Slavery in the French city of Nantes and the recently opened Mémorial ACTe in Guadeloupe, the Liverpool museum is one of too few national institutions focused on raising awareness about slavery, observers say.

But it has provided a “vital source of inspiration” to permanent exhibitions on the slave trade in places such as Bordeaux, southwest France, according to the city’s mayor Alain Juppé. Here, the Musée d’Aquitaine hosts a comprehensive division called ‘Bordeaux, Trans-Atlantic Trading and Slavery’ – with detailed, unequivocal information.

These museums hope that they can play a role in global citizenship, educating the public and encouraging visitors to leave with a different mind-set – about respect for human rights, social justice, diversity, equality, and sustainability.

“We try to overtly encourage the public to get involved in the fight for human rights,” Fleming told IPS in an interview. “We’ve often said at the Slavery Museum that we want people to go away fired up with the desire to fight racism.

“You can’t dictate to people what they’re going to think or how they’re going to respond and react,” he continued. “But you can create an atmosphere, and the atmosphere at the Slavery Museum is clearly anti-racist. We hope people will leave thinking: I didn’t know all those terrible things had happened and I’m leaving converted.”

Despite Liverpool’s undeniable history as a major slaving port in the 18th century, not everyone will be affected in the same way, however. There have been swastikas painted on the walls of the museum in the past, as bigots reject the institution’s aims.

“Some people come full of knowledge and full of attitude already, and I don’t imagine that we affect these people. But we’re looking for people in the middle, who might not have thought about this,” Fleming said.

A poster sign for the ‘Broken Lives’ exhibition under way at the International Slavery Museum in Liverpool. Credit: A.D. McKenzie/IPS

He described a visit to the museum by a group of English schoolchildren who initially did not comprehend photographs depicting African youngsters whose hands had been cut off by colonialists.

When they were given explanations about the images, the schoolchildren “switched on to the idea that people can behave abominably, based on nothing but ethnicity,” he said.

Fleming visits social justice exhibitions around the world and gives information about the museum’s work, he said. As a keynote speaker, he recently delivered an address about the role of museums at a conference in Liverpool titled ‘Mobilising Memory: Creating African Atlantic Identities’.

The meeting – organised by the Collegium for African American Research (CAAR) and a new UK-based body called the Institute for Black Atlantic Research – took place at Liverpool Hope University at the end of June.

It began a few days after a white gunman killed nine people inside the historic Emanuel African Methodist Episcopal Church, in the U.S. state of South Carolina.

The murders, among numerous incidents of brutality against African Americans over the past year, sparked a sense of urgency at the conference as well as heightened the discussion about activism – and especially the part that writers, artists and scholars play in preserving and “activating” memory in the struggle for social justice and human rights.

“Artists, and by extension museums, have what some people have called a ‘burden of representation’, and they have to deal with that,” said James Smalls, a professor of art history and museum studies at the University of Maryland, Baltimore County (UMBC).

“Many times, artists automatically are expected to speak on behalf of their ethnic group or community, and some have chosen to embrace that while others try to be exempt,” he added.

Claire Garcia, a professor at Colorado College, said that for a number of academics “there is no necessary link between scholarship and activism” in what are considered scholarly fields.

Such thinkers make the point that scholarship should be “theoretical” and “universal,” and not political or focused on “the specific plights of one group,” she said. However, this standpoint – “when it is disconnected from the embattled humanity” of some ethnic groups – can create further problems.

The concept of museums standing for “social justice” is controversial as well because the issue is seen differently in various parts of the world. The line between “objectifying and educating” also gives cause for debate.

Fleming said that National Museums Liverpool, for example, would not have put on the contentious show “Exhibit B” – which featured live Black performers in a “human zoo” installation; the work was apparently aimed at condemning racism and slavery but instead drew protests in London, Paris and other cities in 2014.

“Personally I loathe all that stuff, so my vote would be ‘no’ to anything similar,” Fleming told IPS. “And that’s not because it’s controversial and difficult but because it’s degrading and humiliating. There are all sorts of issues with it, and I’ve thought about that quite a lot.”

He and other scholars say that they are deeply conscious of who is doing the “story-telling” of history, and this is an issue that also affects museums.

Several participants at the CAAR conference criticised certain displays at the International Slavery Museum, wondering about the intended audience, and who had selected the exhibits, for instance.

A section that showed famous individuals of African descent seemed superficial in its glossy presentation of people such as American talk-show host Oprah Winfrey and well-known athletes and entertainers.

Fleming said that museums often face disapproval for both going too far and not going “far enough”. But taking a disinterested stand does not seem to be the answer, because “the world is full of ‘faux-neutral’ museums”, he said.

The most relevant and interesting museums can be those that have a “moral compass”, but they need help as they can “do very little by themselves,” Fleming told IPS. The institutions that he directs often work with non-governmental organisations that bring their own expertise and point of view to the exhibitions, he explained.

Apart from slavery, individual museums around the world have focused on the Holocaust, on apartheid, on genocide in countries such as Cambodia, and on the atrocities committed during dictatorships in regions such as Latin America.

“Some countries don’t want museums to change,” said Fleming. “But in Liverpool, we’re not just there for tourism.”

Edited by Phil Harris

The writer can be followed on Twitter: @mckenzie_ale   

70-year-old Chiute Tamang, his wife, daughter and son-in-law lost their house when the earth shook on Apr 25, 2015 in Nepal. They now lives a one-room cabin made of a wooden skeleton encased in corrugated iron. Credit: Robert Stefanicki/IPS

By Robert Stefanicki
KATHMANDU, Jul 12 2015 (IPS)

70-year-old Chiute Tamang was working in his field when the earth shook on Apr 25. He grabbed a tree. His wife and daughter were inside the house at the time, but managed to run out. In the blink of an eye, the building turned into a heap of stones. They were the lucky ones.

“Earthquakes don’t kill, buildings do” – this otherwise common knowledge – had just reached Nepal. Almost all the victims were buried in the rubble of their houses made by untrained masons of stones barely stuck together with mud. It is a very popular method, because it is the cheapest – stones and mud are free, bricks and cement cost.

In Ramche, Chiute’s village scattered over the terraced hills of district Dhading, 38 km northwest of Kathmandu, 168 houses out of a total 181 are no longer inhabitable.”Only time will tell if, in the process of planning reconstruction, the government of Nepal will use an opportunity to find out why the Tamangs are so vulnerable to natural disasters and what can be done to protect them from future calamities”

According to the latest government report, the disaster damaged 607,212 buildings in 16 districts. Of them, 63 percent in areas dominated by Tamangs – the largest and the most destitute group among the Tibeto-Burman speaking peoples of the Himalayan region – although they constitute less than six percent (1.35 million) of Nepal’s population.

”Earthquakes don’t kill, inequity does” – out of 8,844 people who died in the earthquake, 3,012 were Tamangs. Over 50 percent of the victims belonged to the marginalised communities. More than half the victims were women.

Ramche is a Tamang village. Some of the people own small plots of land on which they grow corn and potatoes of walnut size, but crops can feed the farmers’ family only for two to three months. For the rest of the year they live on contracted labour.

The residents of Ramche admit they are very poor. Why? Because, their answer goes, their fathers were poor, as well as the fathers of their fathers. They accept this as a judgment of fate and do not feel discriminated against, only showing how inequity is grown into the tissue of the society, the result of concerted exploitation for centuries.

This brawny hill tribe has always provided a labour reserve pool for the rulers of Kathmandu. In the past, Tamangs were prevented from joining the administration and the military. Even today they may man the barricades but have little role in the upper hierarchy of the armed forces or police, and are unrepresented in the country´s national affairs.

Being Buddhists did not immunise Tamangs from the caste system evolved by ruling Hindus. Those who wield power belong to Brahmin, Newars and Chhetri people and these “well-born” elites look down on the Tamangs.

In the blink of an eye, houses turned into heaps of stones when the Apr. 25, 2015 earthquake hit Nepal. Credit: Robert Stefanicki/IPS

Economic deprivation has increased the influx of indigent peasants to the job markets of Kathmandu, where they make up half of the porters and the majority of three-wheeler tempo (”taxi”) drivers. Prison surveys have shown that a disproportionate number of Tamangs are behind bars for criminal offences.

They have never counted on any government’s help, and this time is no different. After the earthquake, the residents of Ramche helped each other, cooked meals together and joined hands to raise themselves up from the rubble. With a little help from NGOs, the situation was brought under control.

One week after the disaster, the residents of Ramche were given blankets, tarpaulins and mosquito nets funded by the European Commission’s Humanitarian Aid and Civil Protection department (ECHO).

Today, the whole village is queuing at the barracks where ADRA, the Nepalese NGO, is handing out big plastic water jars with the blue logo of the European Union and “sanitary kits”: a few tubes of toothpaste, toothbrushes, water purification tablets, sanitary napkins and birth control pills. A young female activist tirelessly explains to one villager after another how to use these items.

Chiute Tamang’s family spent the first three days after they lost their house in a flimsy hut cobbled together with a few pieces of wood. Then made a tent of tarpaulin, where they moved together with goats, their most valuable asset. Livestock, the old man explains, must not be left outside at night because it could fall prey to tigers or leopards.

After one week, Chiute borrowed some money, bought materials and with the help of his neighbours put a house together for himself, his wife, their youngest daughter and her husband.

It has a simple design – a one-room cabin made of a wooden skeleton encased in corrugated iron, the floor covered with oilcloth, and equipped with simple beds, cupboards and a gas cooker.

”Even if this collapses,” says Chiute ironically, “at the worst, the corrugated sheet would pin us down, not stones.”

Construction took two weeks, because the wood had to be brought from a distance. When the house was already standing, the government finally sent some relief – any Nepalese family who lost a house is entitled to a 15,000 rupee (150 dollars) loan. Chiute could pay off half the loan.

Another Ramche resident, 29-year-old Deepak Bhutel, received 180,000 rupees but he had been less fortunate – his wife and 18-month-old daughter lost their lives under the rubble of their stone house.

The amount would be enough to buy a sturdy house, certain to survive any future earthquake but Deepak, together with his older and now only daughter, says he is also going to end up in a corrugated iron-clad cabin. Having lived from hand to mouth all his life, he says he does not want to spend all his wealth on the house.

Only time will tell if, in the process of planning reconstruction, the government of Nepal will use an opportunity to find out why the Tamangs are so vulnerable to natural disasters and what can be done to protect them from future calamities.

Past mistakes should not be repeated, warned Jagdish Chandra Pokhrel, former Vice Chair of National Planning Commission, quoted by ‘Nepali Times’.

Pokhrel recalled the example of the Tamangs displaced when the reservoir in Makwanpur was built in the early 1980s. Around 500 families whose lands were acquired by the authorities did not want cash compensation but resettlement elsewhere.

“But the government gave them money anyway, and very few bought land with that,” said Pokhrel. “Soon, the money was gone and they were destitute.”

Edited by Phil Harris    

So extreme are gender inequalities in South Sudan that a young girl is three times more likely to die in pregnancy or childbirth than to reach the eighth grade – the last grade before high school – according to Plan International, one of the oldest and largest children’s development organisations in the world.

A vast majority of South Sudanese girls will have been victims of at least one form of gender-based violence in their young lives, but those living in Eastern Equatoria State face a particularly abhorrent practice which is a tradition among at least five of the state’s 12 tribes – being given away as ‘blood money’.

Dina Disan Olweny, Executive Director of the non-governmental Coalition of State Women’s and Youth Organisations, is one of the rights activists pushing for an end to harmful traditions and injustices facing young girls in South Sudan. Credit: Miriam Gathigah/IPS

“When a person kills another person, the bereaved family expects to be given ‘blood money’ as compensation,” Dina Disan Olweny, Executive Director of the non-governmental Coalition of State Women’s and Youth Organisations, told IPS.

Most tribes demand compensation when a life has been taken in one of the regular conflicts over cattle and pasture, revenge killings and other inter-village conflicts, and although 20 to 30 goats is what many tribes demand in form of compensation, Olweny explained that “most families can either not afford or are unwilling to pay so much, and prefer to give away one of their girls as compensation.”

According to child protection specialist, Shanti Risal Kaphle, “a young girl is taken as a commodity that can be given in lieu of someone’s lost life, or as ‘blood money’, to keep the family and community in peace.”

Kaphle explained that the girl’s life is negotiated “without her information and consent and is subject to violence, abuse and exploitation.”

The practice of girl child compensation has not escaped the eye of the government, which set an estimated 500 dollars as the amount for compensation for a life, but tribe people still prefer to be given a girl, saying that the figure set by the government is too little.“A young girl is taken as a commodity that can be given in lieu of someone’s lost life, or as ‘blood money’, to keep the family and community in peace” – child protection specialist Shanti Risal Kaphle

Experts say that a girl is also preferred as compensation by a bereaved family because she can either be married to one of their own without having to pay a bride price, or she can be married off when she turns 12 and attract a herd of goats.

Many of the girls handed over as compensation are often as young as five years. They are expected to forget their birth families and start afresh, severing all contacts with their natural families once the exchange has been concluded.

At this point their lives can take a dramatic turn for the worse through multiple abuse. These girls may be “subjected to child labour, and to sexual, physical and emotional abuse – to escape this hell, more of them now prefer to commit suicide,” said Olweny.

Residents here say that customary laws which perpetuate and rubber stamp these forms of abuse are seen to play a vital role in conflict resolution because they are considered cheap, accessible and the decisions are made on the basis of customs they are familiar with.

Kaphle said that customary laws and decisions are also perceived as more amicable and less time-consuming.

However, girl child compensation is just one of a multitude of abuses that the girl child in South Sudan faces.

The state of Western Bahr El Ghazal, for example, has a notorious tradition of widow compensation which has seen many young girls denied an opportunity to go to school because they are forced into early marriages.

Linda Ferdinand Hussein, Executive Director of the non-governmental organization Women’s Organisation for Training and Promotion, explained how this tradition works.

“When a man’s wife dies for whatever reasons, the man can demand to be given back the bride price that he had paid.” This price varies from one family to the next “but most families are unwilling to pay back the bride price so they give the man one of the deceased wife’s younger sisters as compensation.”

Four years after South Sudan won its independence and became the world’s youngest nation, child protection specialists like Hussein are raising the alarm. “Gender-based violence against young girls continues to be perpetrated in a variety of ways in both peacetime and during conflict,” she said.

A report released Jun. 30 by the United Nations Mission in the Republic of South Sudan (UNMISS) revealed that the Sudan People’s Liberation Army (SPLA) and associated armed groups recently carried out a campaign of violence against the population of South Sudan, which was marked by a “new brutality and intensity” and included the raping and then burning alive of girls inside their homes.

A report released last year by leading humanitarian organisation CARE, titled ‘The Girl Has No Rights’: Gender-Based Violence in South Sudan, highlighted the extreme injustices faced by young girls in the country.

These injustices continue to serve as obstacles towards accessing education and later exploiting the opportunities that life presents for those who have gone through school.

According to Plan International, 7.3 percent of girls are married before they reach the age of 15 years and another 42.2 percent will have been married between the ages of 15 and 18. And, although 37 percent of girls enrol in primary school, only around seven percent complete the curriculum and only two percent of them proceed to secondary school.

Edited by Phil Harris

Haitian-Italian designer Stella Jean (right) has been working with the Ethical Fashion Initiative (EFI), using Haitian craftsmanship in areas such as embroidery and beadwork in her collections. Credit: ITC Ethical Fashion Initiative 5

By A. D. McKenzie
PARIS, Jun 4 2015 (IPS)

“Work is dignity,” says Simone Cipriani. “People want employment, not charity.”

With that in mind, Italian-born Cipriani founded a programme in 2009 called the Ethical Fashion Initiative (EFI) that links some of the world’s top fashion talents to marginalised artisans – mostly women – in East and West Africa, Haiti and the West Bank.

Now a flagship programme of the International Trade Centre, a joint agency of the United Nations and the World Trade Organization (WTO), the Geneva-based EFI works with leading designers such as Stella McCartney and Vivienne Westwood to facilitate the development and production of “high-quality, ethical fashion items” from artisans living in low-income rural and urban areas.

The EFI says its aim is also to “enable Africa’s rising generation of fashion talent to forge environmentally sound, sustainable and fulfilling creative collaborations with local artisans.” Under its slogan “not charity, just work”, the Initiative advocates for a fairer global fashion industry.“We work with women who sometimes face discrimination in their communities, but by having a job, their position in society improves. They gain independence and respect, and in many situations they become the only breadwinner in their families” – Simone Cipriani, Ethical Fashion Initiative

This year, for the first time, the EFI is collaborating with the most important international trade fair for men’s fashion, Pitti Immagine Uomo, to host designers who represent four African countries.

Taking place June 16 to 19 in Florence, Italy, the fair will present a special edition of its Guest Nation Project, in which a particular area is designated for the “rising stars” of fashion from various countries, according to Raffaello Napoleone, CEO of Pitti.

Napoleone said that the African designers in this year’s Guest Nation give priority to manufacturing in their home countries, helping to reduce poverty, and that they are already known on the international market.

The stylists will put on a runway show, highlighting their men’s collections, in a special event titled ‘Constellation Africa’. The brands – Dent de Man, MaXhosa by Laduma, Orange Culture and Projecto Mental – have designers who represent Cote d’Ivoire, South Africa, Nigeria and Angola, and were selected as part of the African Fashion Designer competition launched by the EFI last December.

“This is where our global society is going: interconnectedness. Global and local dimensions brought together through fashion,” said Cipriani.

Market analysts expect the global value of the apparel retail industry to rise about 20 percent from 2014 levels to reach some 1,500 billion dollars in 2017. With such high volumes, the various sectors of the industry could be an increasing source of employment in many regions, from design to garment-making to sales.

But over the past several years, there has been controversy about the apparent exclusion of fashion designers and models of African descent in high-profile ‘Fashion Weeks’ and other international events

Tansy E. Hoskins, author of a polemical book published last year titled Stitched Up: The Anti-Capitalist Book of Fashion, has a whole chapter devoted to the question “Is Fashion Racist?”

She says that several decades after a renowned fashion magazine had its first black model on the cover, “all-white catwalks, all-white advertising campaigns and all-white fashion shoots are still the norm”.

Simone Cipriani, founder of the Ethical Fashion Initiative (EFI). Credit: A.D. McKenzie/IPS

The Ethical Fashion Initiative is primarily concerned with poverty reduction and ethical treatment of artisans, but Cipriani acknowledges that racism is an issue and that poverty can be linked to ethnicity as well as gender.

Still, the fashion industry does have companies that try to adhere to ethical standards, including diversity, working conditions and environmental sustainability; and 30 international brands have signed on to the EFI project. But not every company is a good fit.

“We try to work almost exclusively with brands that have a clear scheme on responsible business and social engagement, otherwise there’s always the risk of being used and having to clean up after somebody else,” Cipriani told IPS in an interview, during a trip to Paris to meet with designers.

“We’ve had our troubles and have had to work through a long learning curve”, he added. “We also tried to work with big distributors and realised it wasn’t possible for what we do, so here we are.”

Groups such as the EFI and activists like Hoskins say that their major concern is how to make the fashion industry fairer, particularly with decent labour conditions for workers everywhere.

Two years ago in Bangladesh, for instance, more than 1,100 workers died and 2,500 were injured when a factory building collapsed after safety warnings were ignored. The workers made clothing for brands including Benetton, which only this year announced that it would contribute to a compensation fund for the victims.

That agreement followed a campaign in which one million people signed an online petition calling for the company to take proper action.

“What happened in Bangladesh was a horror, and there are many situations in which exactly the same horror can occur,” Cipriani said. “The first thing about responsibility should always be people. Dignified working conditions for people.”

He said that many artisans working in the fashion industry’s supply chain also do not earn enough to live on. “They don’t get the remuneration for their work that allows them to have a dignified life,” he told IPS. “Many of them are paid in such a way that they have to live at the margin.”

In Haiti, which is known for its artistry as well as its poverty, activists say that linking local artisans with international designers can and have made some impact. The Haitian-Italian designer Stella Jean has been working with EFI, using Haitian craftsmanship in areas such as embroidery and beadwork in her collections, for example. She also employs textiles made in Africa.

Jean has been an EFI “partner” since 2013 and she sources several elements of her designs through its projects, Cipriani said. The collaboration started with a visit to Burkina Faso – one of the largest producers of cotton in Africa with an important tradition of hand-weaving – where the designer saw the possibilities of “working with these ethically produced textiles”. She incorporated them as a key feature of her women’s and men’s ready-to-wear collections.

Last year, she also launched a new range of bags, produced in Kenya with fabric from Burkina Faso and Mali and vegetable-tanned leather from Kenya, “making each bag a pan-African product,” says the EFI.

In Kenya, British designers McCartney (who declined to be interviewed) and Westwood have placed several orders for fashion items, and the EFI has carried out “Impact Assessment” studies to evaluate compliance with fair labour standards “and the impact the orders had on people and the communities they live in.”

“We work with women who sometimes face discrimination in their communities, but by having a job, their position in society improves,” Cipriani told IPS. “They gain independence and respect, and in many situations they become the only breadwinner in their families.”

The Ethical Fashion Initiative has testimonials from artisans about the improvement in their lives from the income they received through the orders, with several workers detailing their new ability to pay rent and school fees, among other developments.

Hoskins says that these steps are important, but that the fashion industry cannot be fully transformed without massive, collective action. “Ethical fashion has become a catch-all phrase encompassing issues such as environmental toxicity, labour rights, air miles, animal cruelty and product sustainability,” she argues.

“After 20 or so years and despite some innovative initiatives, it holds an ‘exceptionally low market share’ at just over 1 percent of the overall apparel market.”

In an interview, she said that asking whether fashion can ever be ethical is like asking “can capitalism ever be ethical?”

“For me the answer is ‘no’ because it’s based on exploitation, it’s based on competition, and above all it’s based on profit, and that’s what in the fashion industry drives wages down, drives environmental standards down and down and down,” she told IPS.

“There are small companies doing things differently but they’re producing maybe a few thousand units every year. The fashion industry produces billions and billions of units every single year.”

Hoskins also asked the question: “Why is it not the case that all products are ethically made?”

But reform evidently takes time. With the Pitti trade fair in Italy now collaborating with EFI, the “ethical fashion” movement may get a boost. It is also up to consumers to make the right choices, activists say.

“Consumers must demand change. Consumers can’t be too docile,” says Cipriani.

Edited by Phil Harris    

Women carry heavy loads on foot across the border from Spanish enclaves to Morocco. Courtesy: Cortesía de José Palazón/Asociación Pro Derechos Humanos de la Infancia

By Inés Benítez
MÁLAGA, Spain, Jan 28 2014 (IPS)

Before sunrise, a Moroccan woman waits her turn at the pedestrian border control separating her country from the Spanish city of Melilla. Hours later she crosses over, takes up an 80-kilo bundle of merchandise and carries it back to her country, for a payment of less than six dollars.

Every day thousands of women like her cross the border posts between Morocco and the cities of Ceuta and Melilla, Spanish enclaves in the north of Africa, to pick up heavy loads of goods and carry them across the border on foot, a trade worth millions of euros that is profitable to business on both sides.“Humiliating treatment is meted out to the women, who are mistreated by the police on both sides of the border. You only have to be there for five minutes to realise this.” -- Amin Souissi

The business community in Melilla “lives off this contraband trade,” made possible by thousands of women porters who work “to survive and feed their children,” José Palazón, the founder of the Asociación Pro Derechos de la Infancia (Children’s Rights Association), who has lived in the city for 14 years, told IPS.

“They are single mothers, widows, abused women, with disabled husbands, women excluded by society, who turn to contraband in order to make ends meet,” union leader Abdelkader El-Founti of the Melilla General Workers’ Confederation (CGT) told IPS.

When the Barrio Chino border post in Melilla opens at 9:00 a.m., the woman porter shows her passport and walks to an esplanade where several vans have left bundles ready for carriage early in the day.

She ties the huge bundle to her back with ropes and walks back for over 200 metres, weaving through the crowds in the narrow pathway. She delivers her load on the Moroccan side and returns to carry more bundles across until the border post closes at 1:00 p.m.

In Ceuta and Melilla this activity is known as “atypical trade”, and Moroccans live with it as tolerated contraband.

White signs bearing black silhouettes of men and women porters hang high on the iron railings of the narrow passage in Barrio Chino to indicate the entrance.

The women are paid when they deliver their loads on the Moroccan side, where men with wheelbarrows or vans wait to collect them. The amount depends on the weight carried. “The maximum is 10 euros [13 dollars] a day. For each load they are paid three to five euros [four to six dollars] according to weight,” El-Founti said.

In addition to the physical exertion, the women must put up with “all kinds of abuse from the Spanish and Moroccan police,” he said.

“Humiliating treatment is meted out to the women, who are mistreated by the police on both sides of the border. You only have to be there for five minutes to realise this,” Amin Souissi, a Moroccan national belonging to the Andalusia Human Rights Association (Asociación Pro Derechos Humanos de Andalucía) in the southern Spanish city of Cadiz, told IPS.

Souissi recalled the death in September 2013 of a young porter from the Moroccan city of Tetouan who, “tired of so much humiliation,” set himself alight at the border post of El Tarajal in Ceuta, after his country’s authorities confiscated the goods he was carrying.

“We don’t want them to lose their livelihood, but we do want the human rights of these persons on the borders of Ceuta and Melilla to be respected,” said Souissi, who has seen police push women porters around with their truncheons.

Souissi complained about corruption among the Moroccan authorities, who take bribes, as well as the arbitrary way in which border crossings are handled, as permission “depends on the official on duty.”

The enormous loads contain all sorts of goods, such as blankets, used car tires, food and diapers. The vast majority of porters are women, but some are men, especially young men with limited resources.

Many women cross the border with smaller packages. Others work as domestic employees in homes in Melilla and Ceuta and go home to Morocco at the end of the day.

About 40,000 people cross daily between the Moroccan town of Beni Ansar and Melilla, but only 10 percent of them have visas, said El-Founti. Porters have to show their passports, and the rest have special permits, under an agreement between the Spanish and Moroccan governments, to work in Melilla during the day and return home at night.

“They are construction labourers, domestic employees and hotel workers who work a 10- or 12-hour day for less than 200 euros [270 dollars] a month, without any labour rights,” he said.

El-Founti complained that business owners in Melilla take advantage of the fears of “cross-border employees” of losing their jobs, and of their poverty. “Many Moroccan women who work as domestics in Melilla are illiterate and ignorant of their labour rights,” he said.

The traffic in goods carried by the porters “moves a great deal of money both sides of the border,” said Palazón, who believes it will be “very difficult” to stamp out this situation; however, he called for greater dignity for the workers and improved border facilities for their daily crossings.

“There is not even one drinking water tap,” said Souissi about the El Tarajal border crossing in Ceuta, which “is more like a cage than a pedestrian border crossing,” with narrow passages that the porters can barely squeeze through.

The border trade is worth 1.4 billion euros (1.8 billion dollars) a year to both sides of the frontier, and contributes one-third of the economy of Ceuta and Melilla, the two autonomous Spanish cities.

Some 45,000 people depend directly for their livelihoods on this activity, and 400,000 are indirectly employed, according to the American Chamber of Commerce in Casablanca, Morocco, quoted in the Declaration of Tetouan signed by almost 30 organisations in April 2012.

The declaration states that “an important quantity of money” is paid as bribes, totalling 90 million euros (121 million dollars) a year, according to the independent Moroccan weekly Al Ayam.

Conditions at the border crossings, where thousands of people crowd together, have already caused fatalities. In November 2008, Zafia Azizi was trampled to death in Melilla and on May 25, 2009, Busrha and Zhora, two Moroccan women, died in a human avalanche at the Ceutan border post of Biutz.

Activists consulted by IPS said the European Union (EU) is not paying proper attention to the human rights violations suffered by the Moroccan women porters.

Ceuta and Melilla enjoy a special fiscal regime with substantial tax rebates and are not part of the EU’s Customs Union. Both cities can import goods at lower tariffs than the rest of the EU and sell those products to Moroccan citizens, who send them to Morocco through the irregular cross-border transit system for re-sale.

Up to 1 million unpaid internships are offered each year. Credit: Joel Gillman/CC by 2.0

By Cydney Hargis
WASHINGTON, Jun 15 2013 (IPS)

A landmark court decision this week has challenged the controversial existence of unpaid internships, highlighting calls for greater clarity on the legal definition of an internship.

The judge, William Pauley, ruled that Fox Searchlight Pictures, a movie studio, violated U.S. and New York minimum wage laws by not paying two of its interns during the production of a 2010 movie, “Black Swan”.

“Just like someone that has an entry-level position, interns receive benefits and contacts, but they don’t get paid,” Maurice Pianko, director and lead attorney of Intern Justice, an advocacy group, told IPS. “Just because somebody is receiving experience doesn’t mean they shouldn’t get paid.”

In the “Black Swan” case, plaintiff Eric Glatt, a law student and former accounting intern during the movie’s production, called unpaid internships “a form of institutionalised wage theft”.

According to a report by the National Association of Colleges and Employers, 55 percent of the class of 2012 in the United States had an internship sometime during their time at school, and 47 percent of those were unpaid."Just because somebody is receiving experience doesn't mean they shouldn't get paid."
-- Maurice Pianko

Up to 1 million unpaid internships are offered each year, according to estimates by Ross Eisenbrey, vice-president of the Economic Policy Institute, a Washington think tank. Further, he said the number of unpaid positions has increased in the aftermath of the 2008 economic downturn.

Eisenbrey also blamed unpaid internships for bringing down overall wages.

“The return on a college investment has fallen,” he recently told the media. “Students are facing higher and higher debt burdens, and the reaction of employers is to make matters worse for them by hiring more and more people without paying them.”

Benefiting the intern

Under the Fair Labour Standards Act, the U.S. Department of Labour has outlined six criteria for a position to be considered an internship and thus be legally unpaid in the private sector.

Among them are requirements that the experience must be for the benefit of the intern and the employer cannot derive any immediate advantage from the intern’s work.

If the six criteria are not met, interns must be paid according the minimum wage or more. This week, Pauley ruled that the “Black Swan” interns did not receive any training similar to that of an educational setting, one of the criteria given by the Department of Labour.

“The benefits they may have received – such as knowledge of how a production or accounting office functions or references for future jobs – are the results of simply having worked as any other employee works,” the judge stated in the ruling.

20th Century Fox, the parent company of Fox Searchlight Pictures, issued a statement expressing its disappointment with the ruling, calling it “erroneous” and saying it would appeal.

“I hope this sends a shockwave through employers who think, ‘If I call someone an intern, I don’t have to pay them,'” Glatt said.

Corporate liability

Last month, another federal judge in New York declined to allow a class action lawsuit proceed against the Hearst Corporation, a publisher, challenging unpaid internships at Harper’s Bazaar, one of the publisher’s magazines.

In that case, Diana Wang, a former Harper’s Bazaar intern, filed the lawsuit on behalf of all Hearst Corporation interns. But a judge denied the class action status because Wang couldn’t prove that all Hearst interns had faced similar conditions.

On Thursday, two previous magazine interns filed a lawsuit against another U.S. publisher, Conde Nast Publications, for failing to pay them minimum wage. The lawsuit is currently waiting to receive class action status.

For some advocates of changes to U.S. labour policy regarding internships, the overall goal needs to be to turn those unpaid positions into entry-level positions.

“Employers need workers to help them produce that product,” Intern Justice’s Pianko said. “What that means is that if there are no interns, those positions will be transitioned into paid entry-level positions.”

Still, others say achieving this goal would be very difficult. Brantley Davis, of the advocacy group Coalition for the Future American Worker, estimated that eliminating unpaid internships stands just a 10 percent chance.

“Experience is experience,” he told IPS, “and you need it for the workforce.”

In 2010, federal and state labour official did indeed move to crack down on illegal internships. But at the time, few plaintiffs came forward.

That now appears to be changing. Over the past two years, six lawsuits have been filed demanding minimum wage compensation for activities performed as interns.

According to Pianko, “All we need is one former unpaid intern to come forward and they [corporations] could be facing a four-, five- or six-figure liability.”