Authors:Ash Narain Roy and Aishwarya Parihar*
Great Indian poet and first Asian recipient of the Nobel Prize in literature Rabindranath Tagore’s words are highly instructive for our discussion on migration and its manifold manifestations. He said, “No one knows at whose call so many streams of men flowed in restless tides from places unknowns and were lost in one sea.” In fact, one could argue that the great dispersal of homo sapiens out of Africa and throughout rest of the world marked the beginning of humanity itself.
Migration has taken place since the dawn of time. Seeking safety, shelter, food and human freedom, people have sought to escape hunger and persecution in search of a better life. History is a struggle between those who tried to overcome boundaries and fences and those who tried to restore them; those who erected walls and those who dismantled them. The native people were wary of recognizing national borders. The nomads and early settlers, ranchers and hunters had different notions of what constitute borders, authority, territory and identity. Quite often borders are political and historical, not geographical. The rivers, mountains and deserts don’t separate, they unite. On the other hand, the French and British cut Asia Minor to bits as if they were dividing a cake.
As Nigerian writer Chimamanda Adichie says ingeniously, “human history is a history of movement and mingling…We are not just bones and flesh. We are emotional beings. We all share a desire to be valued, a desire to matter. Let us remember that dignity is as important as food.” Pakistani writer Mohsin Hamid and author of Exit West takes the issue on a very different plane saying how human beings undergo many migrations and how we are all migrants today, even those of us who have never moved. British novelist Hanif Kureishi says a migrant is stripped of colour, gender and character. She/he has been made into something an alien and an example of the undead who will invade, colonise and contaminate. In a way, nobody is actually a native.
As British-Somali poet Warsan Shire puts it, “No one leaves home unless home is the mouth of shark. You only run for the border when you see the whole city running as well.” Time has come to recognize this reality. It is equally important to focus attention on the forces that motivate the young people to risk death, slavery and sex trade in the hope of a safer life.
The coronavirus pandemic will further aggravate the migrant crisis all over the world. The International Organisation for Migration says that travel restrictions due to the pandemic have left people on the move “more vulnerable than ever.” It further says that “There are thousands of stranded migrants all over the world because of the closing of the borders.” The world stands on the brink of a food crisis worse than any seen for at least 50 years, warns the UN, urging governments to act swiftly to avoid disaster.
The global economy could shrink by up to 1% in 2020 due to Coronavirus, a reversal from the previous forecast of 2.5 % growth. The economy may contract further if the pandemic is not brought under control. According to various estimates, coronavirus could push about 400 million people into extreme poverty. And its impact will be most severe in developing countries. The Eurozone economy will shrink by 8 to 12 % this year. The pandemic has triggered a recession twice as deep as after the 2008 financial crisis.
The Western world too faces a moment of new reckoning. The 2008 crisis exposed its real flaws and weaknesses. After the coronavirus pandemic, the scab has been peeled off and the wound is worse than one thought. No country is an island of prosperity which can live in perpetual advancement. The developed world needs new ideas and action and a new approach to managing the future.
What is worrying is that the Covid-19 health crisis may alter the parameters of discussion on migration and mobility. At a time of populist upsurge, political elements are exploiting the crisis for political gain using migration, globalization as scapegoats. Blame games and conspiracy theories have gained new currency.
The Runnymede Report on Race and Immigration says that the history of migration can’t be separated from that of the empire. Large number of Britons moved to colonies due to economic hardship, land dispossession, ethnic and social cleansing, labour exploitation and wealth loss. The gap was filled by African, Asian and Caribbean communities. A predominant number of migrants today have similar reasons to seek a better life in Europe and North America.
A migrant also fits the British anthropologist Mary Douglas’ definition of dirt as “matter out of place.” A migrant becomes less than human by being out of place, unwanted where he/she is working, and unwelcome at the point of origin.
Our world is fast becoming a ‘No Go World.’ Fear is redrawing our maps and infecting our politics. Remote zones of insecurity are becoming central to the new world disorder. Rich countries are reinforcing their borders and severing contact points with the zones of insecurity. What is also emerging is what journalist Todd Miller calls ‘Empire of Borders’. Big powers are now exporting their borders around the world. They are extending their zones of security beyond their physical borders. To them, borders are the last line of defence, not the first line of defence.
The world is distressed by the double whammy of the migrant crisis and the Covid-19. The pandemic represents a new battlefield in international politics that will determine the rise and fall of nations. It is also a contest to determine what type of state and society will prove to be most resilient. Countries that have robust democratic institutions and high levels of social cohesion and that can handle the migrant crisis and climate crisis imaginatively will do well. It is a new defining moment. Not confronting the warning, countries and societies risk becoming lost in the labyrinth of moral bewilderment. Tomorrow could be too late.
Literature as a Lens of Analysis
This paper analyzes the contemporary migrant crisis in Europe and elsewhere employing literature as a tool of dissecting the different nuances of what Brazilian scholar Menara Lube Guizardi calls “the age of migrant crisis.” Literature is the quintessential reflection of society and has served as a critique of the socio-political events from time immemorial. It has pioneered the revolutions that have shaped the world into what it is today.
As Turkish writer Elif Shafak says, a writer’s job “is to ask questions about different issues. By raising honest questions, literature makes invisible visible and make the unheard more heard”. Migration is a major topic in literary works. Also, writers are good at making new maps of reality. Salman Rushdie says in ‘Imaginary Homelands’ that “our identity is at once plural and partial. Sometimes we feel that we straddle two cultures, at other times that we fall between two stools.” The excluded and the prohibited are always marginal to our collective imagination.
The migrant literature has emerged as a genre of its own. It’s literature above anything else, the narration of the essence of humanism that lends insights into the conflicts, conspiracies and complexities of individuals.
Migrant literature has manifested itself in a plethora of forms: cautionary tales of dystopian fiction, memoirs, graphic novels, prose and children’s literature. In these variations are enmeshed the different themes related to refugees and migration such as displacement and statelessness, conflict-ridden homes, racism, Islamophobia and xenophobia, loss of identity.
Insights from Migrant Writers: Mehta and Lalami
Suketu Mehta, New York-based author and one of the finest thinkers and writers on migration, comes from a family which, in his own words, has moved all over Earth, from India to Kenya to England to the US and back again and is still moving. His words resonate with every human and the children of every human who attempted the audacious road of escaping misery that life had become and dreamt of passing on a better one to their children. It might as well be criminal to dream of that, for such a journey is on a path of miseries itself.
As Mehta says, if a migrant or a refugee is somehow able to make it through the barbed wires to the point of destination, his heart brims with the hope of finally having a better life. For if the hearsay is to be believed, the destination must be a paradise. That is what they claim too, that’s what the fuss is about, protecting it from your savagery and your barbaric family, you migrant. He says,
“Look, in a few years, with luck and hard work, you, too, can rise here.”
Mehta draws our attention towards a hardcore truth –how every 30th human is living in a country they were not born in. The turn of the century has made displacement via harsh climate change, war-torn continents and gross political instability leading to ethnic persecution of peoples. As we go forward from here, it only appears that we are only getting closer to a dystopia. We are nomads of circumstances. As he puts it succinctly, “whether you’re running from something or running toward something, you’re on the run.”
What greets these travelers at the borders is uncertain. An economic migrant might not be good enough to be granted clemency of circumstances, his case not severe enough. On the other hand, a refugee might be a fearful, brutish alien.
Refugees settle for less at their new destinations. They make peace with cleaning the bedpans at a hospital regardless of having qualifications of a doctor. That is simply out of question and there are rules in place for nations to protect their own people of this thievery. Rewarding the country providing you with a safe haven by stealing the jobs of their people is a big no.
The “foreigners” become the easy target as possessors of criminal attitudes. Suddenly, all the failures of the criminal infrastructures in place, are all on the refugee. The refugee amidst the saintly population, so to say. As Mehta says “Mug shots of dark-skinned criminals, whether Moroccan or Mexican, somehow strike more terror in the Western imagination than those of homegrown white rapists.” The leaders of some of these “superior” nations are propagating this tale, because “blame it on the outsider” is an easy out.
Why are all these migrants from these poor countries, coming to our prosperous nations that we built, they ask loudly. It is because “we are poor because of you.” The game is rigged indeed as Mehta grieves, “This is how the game was rigged: First they colonized us and stole our treasure and prevented us from building our industries.”
The powerful argument that Mehta makes is that migrants and refugees are shunned because they remind us of our worst fears.
“We reject the refugee in the orderly nations because he is the sum of our worst fears,…. he is a reminder that the same thing could happen to us, too.”
A haunting sentiment is corroborated by Moroccan-American novelist Laila Lalami when she says, “I am an immigrant. Someday you might be one, too.” It is high time we shunned the antiquated ideas about migration and refugees. What awaits in the coming decades might become a cause for role reversals, with the temperature of Earth permanently rising with each year, might be an invitation to uncountable calamities. These, in turn, will only cause displacement, conflicts and more displacement.
Sitting at our homes right now, of the fear of the unknown, we might as well take a moment to pay attention to what she’s urging:
“Those who are safe from displacement — at least for the moment — must confront the roles they want to play in this unfolding global story.”
Grasping the Matter: Nostalgia and Choicelessness
In Americanah, Chimamanda Adichie explores some grim realities of modern-day migration. In the central protagonist, Ifemelu, we see some of Adichie’s nostalgia, they both hail from Nigeria, move to the US for educational pursuits, opinionated and clever young black women in America. Adichie carefully voices the narrative of a willing migrant separate from that of a refugee. Why are the miseries of migrants downplayed? Why are their experiences disregarded on the scales of severity? In representing this, along with Ifemelu, another central character Obinze becomes an important tool.
Obinze is Ifemelu’s high school sweetheart. They both part ways in pursuit of a better life, they are well off individuals in their homelands who move to the west for “the need to escape from the oppressive lethargy of choicelessness.” That’s the dilemma that wilful migration poses to their critics, they can just dismiss the gravity of circumstances attached to economic migration.
Migrants experience a constant state of unbelonging. Even after having lived in America for more than a decade, Ifemelu struggles to identify as an American, forever an outsider looking in. From this point onwards, however, even her home in Nigeria is far left behind and she has become an outsider there as well, returnee of the great West, a perceived Americanized black woman, an Americanah. The concept of home becomes an abstract, internal feeling of longing.
Dinaw Mengestu extends this emotional feeling of unbelonging in his portrayal of Sepha Stephanos in his novel Beautiful Things That Heaven Bears. Mengestu himself had to flee from Ethiopia during the communist revolution of 1974, which claimed the life of his uncle, Stephanos also came to the US after having fled from the Ethiopian red terror. Mengestu’s metaphorical usage of Washington and Addis Ababa to denote “arrival” and “departure” respectively, must resonate with migrants and refugees alike. Stephanos expresses his palpable difficulty living in America and how can it possibly be done if he could never really depart from Ethiopia, his home. There’s so much psychological struggle associated with the eternal suspension between the two feelings that needs addressing.
“What was it my father used to say? A bird stuck between two branches gets bitten on both wings. I would like to add my own saying to the list now, Father: a man stuck between two worlds lives and dies alone. I have dangled and been suspended long enough.”
As Randa Jarrar, in her novel, A Map of Home, says, growing up for Nidali “moving was a part of being Palestinian”. The home becomes portable, an idea, travelling as the migrant goes.
“Our people carry the homeland in their souls”.
For a greater chunk of migrants and refugees, war-torn homes are an unfortunate reality that they are on the run from. They get a sense of home even through painful memories. At the back of the store that Stephanos runs, he and his friends, also stuck in similar circumstances and suspended in the memories of home, play a game called name an African dictator and the year he seized power. This is a greater resonating feeling, one that transcends borders much like the migrants.
Thanhha Lai draws on similar feelings of her own childhood through the protagonist of her novel Inside Out and Back Again, a 10 –year- old Kim Hà who had to flee Vietnam with her family after the fall of Saigon and ends up in Alabama. The characters Stephanos and Há are different in every aspect but their longing for their conflict-ridden homes in the memories that scar is common.
“No one would believe me but at times I would choose wartime in Saigon over peacetime in Alabama.”
Through literature that focuses on the narratives of migrant children, writers bring another critical site of observance– the experiences of displacement at an impressionable age. These are more prone to go unnoticed as these kids often don’t have the faculty to voice their plight, but the careful, patient observance of literature helps unfold these.
Lai’s Há experiences dislocation at an unfamiliar country and immense frustration of not being able to understand the language. A smart kid who is not able to perform well at school because of linguistic barriers has her doubting her own intelligence. Adding to these woes is the sense of alienation, of being a misfit, of looking completely different than everyone else and on top of that is the misery of being bullied for it, shatters young minds.
Dina Nayeri’s own account as an Iranian refugee in Dubai, then Italy and finally after granted asylum in the US, in her book The Ungrateful Refugee, confirms the coming of age plights of migrant children. Nayeri experiences an immense pressure to give up everything that makes her Iranian, is violently bullied and verbally ridiculed at school.
“The first thing I heard from my classmates, however, was a strange “ching-chongese” intended to mock my accent. I remember being confused, not at their cruelty, but at their choice of insult. A dash of racism I had expected – but I wasn’t Chinese; were these children wholly ignorant to the shape of the world outside America?”
This is why it becomes important to consider the accounts of the children while treading the subject of migration mired with complexities. Nayeri explains how growing up in Iran, the sound of the bomb explosion, the feeling of imminent death remained an everyday event, only to be faced these traumatic instances where a migrant seeks respite. As a young girl, alienated in her surroundings while always being reminded of that alienation, she observed her mother’s predicament whose life had become compromise and testimony. Even more devastating aspect of her story is how they must relive the war happening at their homes, always being demanded to resound their escape story and their identities simply cornered to that escape.
“I remember sensing the moment when all conversation would stop and she would be asked to repeat our escape story. The problem, of course, was that they wanted our salvation story as a talisman, no more. No one ever asked what our house in Iran looked like…,”
Nayeri expresses a valid disappointment that rather than given the chance and the resources to thrive, they have to spend their lives justifying their presence or be labelled an ungrateful refugee. The writers bringing their own migrant experiences, further reach out to a lot more others whose stories need to be told, just as Nayeri does for these “travellers in residence” as Maeve Brennan once called. That’s where the essence of literature is rooted after all, in telling stories that need to be told.
Thematical Linkages Bridging the Writings
All the books and writings discussed above are woven with a common thread like alienation and loneliness and a sense of homelessness that give rise to fragmented identities. The migrants belong nowhere. The sense of hollowness and dislocation that migrants feel serves to highlight the uprootedness of today’s citizens of the global village, migrant or native.
The similar sense of unbelonging portrayed by Adichie through Ifemelu is found in Mengestu’s Stephanos and Lai’s Há. Ifemelu’s movement stems out of hunger for opportunity, Stephanos’ is a painful exile, Há accompanies her family out of a conflict-ridden Vietnam. The causations behind the movement of each of the central characters are different, they come from different countries, out of different circumstances, yet a young woman’s sense of never been able to belong to America even after years of living and neither in Nigeria anymore is similar to a man’s permanent state of suspension between Addis and Washington and a 10-year-old girl’s sense of lost home, without finding solace in the newer surroundings.
To Adichie, home exists in migrant’s memory. In Suketu Mehta’s account home is an idea. In Jarrar’s portrayal, home travels with the migrant. Stephanos longs for his lost home in Ethiopia reminiscing through memories that are painful. Há’s innocent mind seeks a tumultuous Saigon than a peaceful Alabama. A similar longing is present in Nayeri’s nostalgia of her home in Iran despite conflicts.
The othering of the migrant is also a common thread in all writings. Ifemelu is discriminated due to her dark skin, Há feels like the odd one out amongst other kids with her dark hair on olive skin, Nayeri feels the need to change everything about her Iranian appearance as a teenager. It is simply not that such intense questioning of their outer appearance is something that arises only out of self-awareness but because of the treatment by the hosts that comes attached to it.
Mehta also says that the dark-skinned migrant is an easier target, assumed as the culprit and easily blamed for the terror. The migrant also suffers from self-doubt besides being marked unintelligent. Ifemelu fails to get a job even though she’s qualified, Nayeri is bullied at school.
In a time of hardening borders and the fear of and contempt for the other, it is hard to imagine that the sea once served as a link between nations and societies. We need to continue telling the stories of common people, stories of continuities, not the stories of elites and their battles, the way they interacted and shared similar ways of living. These stories are a powerful way to deconstruct stereotypes and prejudices we might have about the other. Centuries ago, it was the Europeans who were crossing the sea to reach India and the Americas. Today the tide has turned.
In view of the ongoing pandemic, fast deteriorating climate crisis and the global outrage spurred by the death of George Floyd, blaming the migrants for all the ills and the demonization of the ‘other’ have become a less comfortable conversation. If nations and societies don’t deal with the migrant crisis with compassion and imagination, it will assume cataclysmic proportions whose amber will consume everyone. A combination of developments has created space and time to heal. But the lens with which the world views the issue must change. The world is “bruised and bleeding”, says Tony Morrison. But we must “refuse to succumb to its malevolence.” There are many borders to dismantle, but the most important are the ones within our own hearts and minds. These are the borders that are dividing humanity from itself.
Some borders become a wound that refuses to heal. There are wounds that never show on the body that are deeper and more hurtful than anything that bleeds. Migrants are often the victims of ‘radical otherness’. Othering has been used through history as a justification for boundary setting, wall fencing and for oppression based on colour, gender, nationality and religion.
It is possible to transform our ‘teething borders’ into tender fences provided we heed the cri de coeur of the indigenous poet Craig Santos Perez:
Let us bridge each other
Across the wounded borderlands,
Until those once forbidden are now
Family, and those once prohibited
Are now protected.
*Aishwarya Parihar is a Global Studies Masters student, studying under the Erasmus Mundus scholarship currently at Leipzig University and the University of Vienna for the coming year.
Women Rights in China and Challenges
Women rights and gender discrimination have been a problem for many years in china. Various restrictions were imposed on women to suppress them in society. Income discrepancy and traditional gender roles in country aim to place women inferior as compared with their male counterparts.
There are diverse sectors where women face discrimination. Women of the past and present in china have dealt with unfair employment practices. They have had to jump over the unnecessary hurdles just to keep up with their male counterparts in the society. The Chinese government claims to better prioritize the promotion of gender equality but in reality it does not seem appropriate to say that there is not a single department of life where women are not being suppressed. In jobs, mostly men are preferred over women at high positions. There are a number of contextual examples which demonstrates this discrepancy in the status of women throughout china, and whilst there has been a great deal of the popular sphere, others have been brutally repressed by a government dominated by male families. For example, women who have children do not always receive support from their pay when maternity leave.
China’s history has seen a higher focus on men being the core of not just their families but also they play crucial role in in overall country’s growth and development. Post Confucius era, society labeled men as the yang and women as the yin. In this same vein, society views Yang as active, smart and the dominant half. This compared with Yin, which is soft, passive and submissive. These ideologies are not as prominent today but persist enough that there is a problem.
The tradition begins at birth with boys being the preferred children compared to girls in China. A consensus opinion in the country is that if one has a male child versus a female child, they believe the son will grow into a more successful member of the family. The sons are more likely favored because the issue of pregnancy is a non-factor and they can choose almost any job they desire. Of course, this is something that does not support efforts for gender equality nor women’s rights in China.
A survey done just last year found that 80% of generation Z mothers did not have jobs outside of the home. Importantly, most of those surveyed were from poorer cities. The same survey found that 45% of these stay-at-home mothers had no intention of going back to work. They simply accepted their role of caring for the house. Gender equality and women’s rights in China have shifted toward cutting into the history of patriarchal dominance within the country.
Women’s Rights Movement in China
Since the Chinese government is not completely behind gender equality in China for women, the feminist movement is still active and stronger than ever. In 2015, the day before International Women’s Day, five feminist activists were arrested and jailed for 37 days. They were just five of an even larger movement of activists fighting against the traditional gender role ideology that has placed females below males. These movements have begun to make great progress towards gender inequality within the country. From 2011 to 2015, a “12th Five Year Plan” had goals of reducing gender inequality in education and healthcare.
The plan also was to increase the senior and management positions and make them accessible for women to apply for said positions. Xi Jinping, the current President of the People’s Republic of China, has proclaimed that the country will donate $10 million to the United Nations Entity for Gender Equality and the Empowerment of Women. During the next five years and beyond, this support will help the women of China and other countries build 100 health projects for women and children. March 1, 2016, the Anti-domestic Violence Law of the People’s Republic of China took effect. This law resulted in the improvement in legislation for gender equality in China. In June of that year, ¥279.453 billion was put forth toward loans to help women, overall.
‘’There are a number of contextual examples which demonstrate this discrepancy in the status of women throughout China, and whilst there has been a great deal of progress made in some elements of the popular sphere, others have been brutally repressed by a government dominated by male influence.
Mao Zedong’s famously published collection of speeches entitled ‘the little red book’ offers a glimpse into the People’s Republic’s public policy in relation to women, as Mao himself is quoted as saying ‘Women hold up half the sky’ and more overtly.’’
In order to build a great socialist society, it is of the utmost importance to arouse the broad masses of women to join in productive activity. Men and women must receive equal pay for equal work in production. Genuine equality between the sexes can only be realized in the process of the socialist transformation of society as a whole.
The china has been widening the gender discrimination gap in the society through legalized way and there is desperate need to raise the voices in gender equality.
Gender Pay Gaps during Pandemic: A Reflection on International Workers’ Day 2021
Men, rather than women, have been disproportionately affected by job losses over time. Nonetheless, the harsh reality of this pandemic recession has shown that women are more likely to be unemployed. As a matter of fact, women have lost substantial jobs as a result of increased childcare needs caused by school and daycare closures, which prohibit many women from working, and as a result of their employment being concentrated in heavily affected sectors such as the services sector (hospitality business, restaurant, retail outlets and so on). According to a study by Alon et al, women’s unemployment increased by 12.8 percent during the first period of Covid-19 (from March 2020), while men’s unemployment increased by just 9.9 percent. Changes in job rates (which include transfers into and out of the labor force) follow the same trend, with women experiencing a much greater drop in employment than men during the recession. Similar trends have been seen in other pandemic-affected countries.
In Southeast Asia, where informal workers account for 78 percent of the workforce, women make up the majority of blue-collar employees. In Indonesia, the Philippines, Cambodia, Laos, and Myanmar, women make up a substantial portion of the domestic workers, despite having a low contractual working status in informal settings. They are underpaid as a result of the pandemic, and the Covid-19 recession has reduced their importance in the workplace. Indonesia as one of the countries which affected by pandemic also experienced similar thing, with two-thirds of the female population in the active age group (between 15 and 64 years old), Indonesia is supposed to have tremendous potential for accelerating its economic development, but the truth is the opposite due to the never-ending pandemic. Since the pandemic began, many employees, mostly women, have lost their jobs or had their working hours shortened. Of course, their daily wages are affected by this situation. Besides, the wage gap between men and women also widens from March 2020 to March 2021, with women in the informal sector receiving up to 50% less than men, clearly resulting in discriminatory practices.Despite the fact that Indonesia ratified the International Labor Organization’s (ILO) Convention No. 100 on Equal Remuneration in 1958, fair and equal salaries have remained unchanged until now, and the legislation seems to have been overlooked and inapplicable in a pandemic situation.
Furthermore, the issue is not resolved at that stage. Apart from the pandemic, both formal and informal workers are exposed to various work systems and regulations. Women may have similar experiences with low wages and unequal payment positions in both environments, but women who work in the formal sector have the capacity, experience, and communication skills to negotiate their salaries with their employers, while women who work in the informal sector do not. Women in informal work face a number of challenges, including a lack of negotiation skills and a voice in fighting for their rights, particularly if they lack support structures (labor unions). Furthermore, when it comes to employees’ salaries, the corporate system is notoriously secretive. Another issue that continues to upset women is the lack of transparency in employee wages. Despite the fact that the national minimum wage policy is regulated by the government, only a small number of female workers are aware of it.
Overcoming Gender Pay Gaps within Pandemic Condition
In the spirit of International Workers’ Day 2021, there should be an organized and systematic solution to (at the very least) close the wage gap between men and women in this pandemic situation. International organizations and agencies also attempted to convince national governments to abolish gender roles and prejudices, however this is insufficient. As a decision-maker, the government must ‘knock on the door’ of companies and businesses to support and appreciate work done disproportionately by women. Furthermore, implementing transparent and equitable wage schemes is an important aspect of significantly changing this phenomenon. Real action must come not only from the structural level (government and corporations), but also from society, which must acknowledge the existence of women’s workers and not undervalue what they have accomplished, because in this Covid-19 condition, women must bear the “triple burden” of action, whether in productive work (as a worker or labor), reproductive work (as a wife and mother), and also as a member of society. Last but not least, women must actively engage in labor unions in order to persuade gender equality in the workplace and have the courage to speak out for their rights, as this is the key to securing fair wages. And when women are paid equally, their family’s income rises, and they contribute more to the family’s well-being.
Latvian human rights activists condemn homophobia in China, Latvia and the world
The issue of human rights of LGBT persons is like a hot potato – hard to spit it out, but also hard to swallow. Despite majority of the public having nothing against the LGBT community, people are afraid to allow them to have the same human rights everyone else has.
Governments and politicians also clash when it comes to fully recognizing the human rights of LGBT persons – and communist China is no exception. Interestingly, the Chinese Communist Party maintains a stance of double morals on this issue. On the one hand, during UN meetings China always reproaches other nations about homophobia and violations of LGBT rights. On the other hand, China has never been able to eradicate homophobia in the Chinese community, but instead has furthered it, for instance, by banning Eurovision broadcasts in China and by trying to ignore the existence of an LGBT community in China.
The Chinese Communist Party has become seriously entangled in its own ideology – as I already wrote, Chinese representatives have no shame in criticizing other countries’ discrimination of people with a non-traditional sexual orientation, stressing that China doesn’t consider homosexuality to be a mental illness. Moreover, the Chinese government has publicly stated that China supports the activities of LGBT organization. But this is simply not true! Although on the international stage Beijing acts as a protector of the human rights of LGBT communities and agitates for the equality of gays and lesbians, in China itself LGBT and women’s rights activists are being repressed, detained and held in labor camps. Thus, Beijing is doing everything in its power to suppress women’s rights and human rights in general.
The most pathetic thing in all this is that Beijing has always voted against all UN initiatives and resolutions that concern the recognition and establishment of human rights for LGBT persons, as this would draw even more attention to the violations of human rights in China itself.
In this regard, in solidarity with Chinese LGBT representatives the leading protector of LGBT human rights from the party Latvian Russian Union (LKS) Aleksandrs Kuzmins and one of the LKS’s leaders and MEP Tatjana Ždanoka have expressed concerns over the recent homophobic attacks in Latvia and are urging citizens from Latvia and around the world to attach a rainbow flag next to the ribbon of St. George during the upcoming 9 May Victory Day celebrations, thus commemorating members of the LGBT community that died during World War II.
Kuzmins stressed that during WWII members of the LGBT community also fought against Nazi Germany, adding that it’s no secret that in the Soviet army there were hundreds and thousands of gays and lesbians who fought shoulder to shoulder for the freedom of their motherland. These people were, however, repressed and exiled to Siberia after the war by the Stalin regime. Most of them were tortured to death in gulags, which is confirmed by information recently acquired from Moscow’s archives.
Human rights activists from the LKS believe that it’s time for people to change and openly talk about the mistakes that were made in the past – we don’t live in the Middle Ages anymore and we should get rid of ancient dogmas and stereotypes about the LGBT community, lest more people fall victim to the intolerance and hate.
On the eve of the Victory Day, the LKS urges global leaders to admit the severe mistakes that have been made and to end the repressions against their own LGBT communities.
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