by Yali Banton Heath
A figure which always captures my attention at the end of each year is the number of environment and land defender murders that have taken place over those past dozen months.
2016 was bloody. 200 people lost their lives that year while protecting their land and natural resources. The Guardian and Global Witness have estimated that last year, in 2017, there were 185 such deaths. Sadly, yet unsurprisingly, these figures are always underestimations, as in reality far more deaths occur over land and environmental struggles than get reported.
As the country with the third highest environmental defender death toll globally (beneath Brazil and Colombia), the Philippines continues to have the highest environmental activist death toll for any Asian country. The archipelago of over 7,000 islands is seen to be one of South East Asia’s booming economies. But what will 2018 bring with regard to the country’s piss poor human rights and all too frequent environmental killings?Continue Reading
by Josephine Moysey
From November 27th to 30th, 2017, Pope Francis visited Myanmar, the country I’ve called home for the last three years. There was much speculation before he arrived: would he say the word “Rohingya” or not? It’s not as simple decision as it might initially seem. Within Myanmar, the term “Rohingya” is perceived as somewhat inflammatory; the Rohingya themselves are seen as being illegal immigrants from Bangladesh. Many refer to them as “Bengali”. State Counsellor Aung San Suu Kyi refers to them as “the Muslim community in Rakhine State”. A common opinion heard and shared among people within the Burmese Buddhist community is one of condemnation of the Pontiff, though this is not the official line. They have accused him of only supporting Muslims and not understanding or respecting the Buddhist community here. They say that even his very presence at this time shows that he is a Muslim sympathiser.
On the other hand, human rights groups urged the Pope to use the term “Rohingya”. They claimed the Pope needed to validate this identity and use the term as a show of support. Ultimately, Pope Francis did not use the term “Rohingya” whilst he was here. What was his reasoning for this?Continue Reading
By Richard McNeil-Willson
As Islamic State strongholds tumble, the language of counter-terrorism in Europe and beyond expands exponentially.
Binaries lie at the heart of understanding terrorism and modern state security: ‘you’re either with us or against us’; a citizen of here or ‘a citizen of nowhere’; a supporter of the democratic, liberal state or ‘an enemy of freedom’. By targeting ‘us’ – both the individual and the state concurrently – terrorists force citizens into a position in which we all need to look beyond legal convention, to dispense with some rights to preserve others. So has trod the orthodox argument, refracted outwards from media, government and research. Continue Reading
by Eli Lambe
Dave Eggers’ The Circle, both the book and the recent feature-length adaptation, is a dystopia formed around a Facebook/Apple/Google/Amazon-esque corporation, one which hosts and shares almost every aspect of its users lives. The novel does a remarkable job of capturing the subtle ways in which this model is marketed to us, how this format of data-as-product is often shrouded in apparently progressive buzzwords – community, accountability, transparency, participation – whilst the company which operates under this model does so under the same values as every other corporate entity.
There is a veneer of progressivity and respectability that companies adopt in order to retain and gain customers – like Facebook making it easier to harass trans people, or implementing guidelines that protect white men but not black children, and at the same time, for one month of the year, patchily providing a rainbow “pride” react to the users who liked lgbt@facebook. Perhaps not as extreme as Eggers writes in The Circle, but eerily close enough: “Anytime you wanted to see anything, use anything, comment on anything or buy anything, it was one button, one account, everything tied together and trackable and simple, all of it operable via mobile or laptop, tablet or retinal.”Continue Reading
by UEA Islamic Society
On Wednesday, a group of Muslim students at UEA, including committee members of UEA Islamic Society, found out that the university is intending to close one the Muslim prayer spaces on campus this Sunday. UEA didn’t tell them – they only heard about it by chance. There has been no consultation with Muslim students. As they start a campaign to call out UEA for this unacceptable, dismissive action, we spoke to ISoc members and other involved students about the importance of the spaces and their reactions to the news.
by Lotty Clare
Content warning: mentions violence against women, abuse, rape, self-harm, suicide, racism, harassment, homophobia.
Last Saturday, a group of UEA students and Norwich residents travelled to a protest at Yarl’s Wood Immigration Removal Centre in Bedfordshire. This protest was the fifth Movement for Justice by Any Means Necessary (MFJ) has organised to shut down detention centres. As I approached the building, hidden inside an industrial estate, surrounded by fields, in the middle of nowhere, it was just as intimidating and depressing as 6 months ago when I went to Yarl’s Wood for the first time. It looks like a prison, except that it is ‘worse than prison, because you have no rights’, as former detainee Aisha Shua put it. Some women are in Yarl’s Wood because their visa expired, others because their asylum claim was unsuccessful. They have committed no crime. And yet they can be detained there indefinitely.
by Alison Graham
Content warning: mentions violence against women, rape.
Britain has the greatest area of land dedicated to the indefinite detention of human beings in Europe. This is legal.
A former inmate looks at the place in which her back was physically, literally, broken and says don’t give up. Women thread flowers through this border within a border within a border. The border is admitted only by the letters IRC. Green paint flecks cling to the toes of your boots. On a hill do not question whether the people with the kite-fluttering hands can see you.
Is it rare to recall dreams. Where can I find this on gov.uk. If the guards are rapists what does that make the walls. How do you resist the lines you were born the right side of. How do you resist. Can love and hatred happen at the same time, and transform you equally. Are there two kinds of hatred. How about three. How about in the same place, at the same time. And built into the container itself – the beige, the smallness of the windows, the low shade of the roof, the two fields away from the road where no one is living. How are you. Do you need water. Can you read the sign from that window. Is this your first time. When will we deport Theresa. Is there a postcode for here. Have they repainted the fence. Is it really violent to kick it so that it thunders. Who is bringing the smoke flares next time, and in what colour. Do you need water. How do you resist. Is it violence when your window looks over an unreachable place, when that unreachable place is so blooming. Is it when everything is glass and unbreakable. What is the consensus on winding yourself at a border with a child’s party toy to say in a way I make noise therefore you are. Are there two kinds of hatred. How about four. How about one for each piece of sand on a beach in southeast Europe. Do you need water. Is this your first time. Is it violent. When this is all over, will people laugh at the theory of lying flowers on a has-been border, as if it were a wrist.
Featured Image credit: Jan McLachan
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