The Ainu: One of Japan’s Indigenous Groups

In August 2019, the Japanese government passed a law that officially recognized the Ainu as an Indigenous people group. After nearly two centuries of legalized discrimination, the Ainu are reclaiming their identity and history, and they are just getting started.

An Ainu couple before assimilation; their features are still different from those of their Japanese counterparts. Stuart Rankin. CC BY-NC 2.0.

In July, Japan unveiled the Upopoy National Ainu Museum, the country’s first cultural center dedicated to Indigenous identity. Located on the island of Hokkaido—one of the Ainu’s ancestral lands—the Upopoy Museum showcases the history of the Ainu through performances and historical relics. What is remarkable about the museum’s opening is not its resiliency amid a pandemic, but that the structure opened at all. Much like the power dynamic between American settlers and Native American tribes, the Ainu endured a legacy of forced assimilation by the ethnic Japanese and their ruling government.

Before this, the Ainu were a hunter-gatherer tribe that inhabited the northern islands of Ezo (present-day Hokkaido), the Kuril Islands and the Russian island of Sakhalin. According to archaeological records, the Ainu called these lands home as early as the 14,500 B.C. The Ainu also had strong ties to animism, a belief that manifested itself in the relationship between the Ainu and the bears on the islands. The Ainu even created a ceremony in which bear cubs were taken, raised and then sacrificed in a ritual offering. These symbolic rites guided Ainu tradition and their balanced connection with nature.

Ainu women performing a welcome dance on Hokkaido. Vladimir Tkalcic. CC BY-NC-ND 2.0.

When the Meiji government annexed Hokkaido in the late 19th century, the Ainu’s pastoral way of life was interrupted. While the Ainu lived in Japan, they physically differed from their Japanese counterparts. The Ainu have a more European look with lighter skin and thick hair. Men sported full beards, and women tattooed their lips once they reached adulthood. Because of this, the Japanese derided the Ainu as backward and foreign. Around this time, Japan also became the first non-European country to have defeated Russia in battle. Flush with victory and newly acquired lands, the Japanese sought to build up a national myth of military might and cultural homogeneity. One of these initiatives included a policy of forced assimilation on the island of Hokkaido.

The Japanese government enlisted the help of American consultants who had reeducated their own North American Indigenous groups. The Ainu were forced into Japanese-speaking schools and were required to change their names. As the land was repurposed for industrial and agricultural uses, the Ainu were pushed into wage labor and became an impoverished and politically disenfranchised minority. Even after World War II, the Ainu were deprived. To participate in the scientific advancements of the mid-20th century, the Japanese government essentially emboldened researchers to rob Ainu graves and remains.  

The Upopoy National Museum is housed in Hokkaido, one of the Ainu’s ancestral homelands. Marek Okon. Unsplash. 

In February 2019, the Japanese government introduced a bill that would officially recognize the ethnic Ainu minority as an Indigenous people for the first time. The bill included measures that would support Ainu communities, fund scholarships and educational opportunities, and allow the Ainu to cut down trees in nationally owned forests for use in traditional practices.

While many lauded the proposal, some felt that the bill missed a crucial element: an apology. In an interview with CNN, musician Oki Kano shared that he was only 20 years old when he found out that he was Ainu. Thanks to rigorous assimilation policies, the Ainu in Japan bear more resemblance to ethnic Japanese than past generations. Because of the ugly legacy of discrimination, however, the true number of Ainu still left in Japan is unknown. Due to fear, many of the Ainu have chosen to hide their background, leaving younger generations with limited if any knowledge about their heritage. The Ainu language is also at risk of extinction.

Although the bill became law in August 2019 and Tokyo University returned some of the robbed remains the following year, the fight for the Ainu people’s rights is just beginning. Despite widespread recognition and gradual acceptance of the Ainu, some feel the Ainu culture is at risk of tokenization. Though the preservation of Ainu culture is commendable, the Ainu’s future should also be considered if they are to have a chance at survival.

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Rhiannon Koh

Rhiannon earned her B.A. in Urban Studies & Planning from UC San Diego. Her honors thesis was a speculative fiction piece exploring the aspects of surveillance technology, climate change, and the future of urbanized humanity. She is committed to expanding the stories we tell.

New Zealand Legalizes Euthanasia as World Begins to Accept the Practice

In a late October referendum, New Zealanders voted in favor of legalizing euthanasia, the practice of allowing patients with an incurable and painful illness to terminate their life early. This binding act, which will go into effect on Nov. 6, 2021, will make New Zealand one of seven countries to permit the controversial practice. Assisted suicide, a similar practice which involves a physician aiding in ending a terminal patient’s life, is legal in a handful of jurisdictions, including Switzerland, Germany and several U.S. states.

The practice of euthanasia, while gaining support around the globe, is still considered controversial, especially among religious communities. The Roman Catholic Church, for instance, has condemned the practice, stating in the Catechism of the Catholic Church that: “Whatever its motives and means, direct euthanasia consists in putting an end to the lives of handicapped, sick or dying persons. It is morally unacceptable.” This opposition has resulted in a patchwork system of legal euthansia, assisted suicide or other means of voluntarily terminating one’s life.

New Zealand’s “End of Life Choice Act”

A view of Auckland, New Zealand’s most populous city. Pedro Szekely. CC BY-SA 2.0.

New Zealand’s referendum centered around whether or not the country should adopt the 2019 End of Life Choice Act. The law, which was originally introduced in October 2015 by member of Parliament David Seymour, permits voluntary euthanasia for patients confirmed by two doctors to have a terminal illness and be in the final six months of their lives.

“The motivation for this bill is compassion,” Seymour said in a press release from political party ACT New Zealand. “It allows people who so choose and are eligible under this bill to end their life in peace and dignity, surrounded by loved ones.”

While public opinion in New Zealand over the last two decades has averaged around 68% annually in support of legalized euthanasia, opponents to the practice have succeeded in shooting down similar legislation. Two iterations of the Death with Dignity Bill and a previous iteration of the End of Life Choice Bill, which outlined similar euthansia legalization statuses to the one voted on last month, failed to make it through Parliament in 1995, 2003 and 2012, respectively.

The main opposition force to euthanasia in New Zealand has been The Care Alliance, an organization which was created shortly after the introduction of the 2012 End of Life Choice Bill. It advocates for “better end-of-life care and assisted living services for people at the end of life or who require assistance to live” with the belief that “a compassionate and ethical response to suffering does not include euthanasia or assisted suicide.”

The current End of Life Choice Act is set to go into effect on Nov. 6, 2021, which allows for a one-year implementation period to take place immediately after the results of the referendum were finalized on Nov. 6, 2020.

Bans on Euthanasia Around the Globe

A crowd listens as Pope Francis delivers Sunday Angelus. Greg Sass. CC BY-NC-SA 2.0.

As of November 2020, euthanasia in any form is explicitly banned in countries on every continent. While each country has its own reasons for banning the practice, one standard which has inhibited further global legalization has been the United Nations’ International Covenant on Civil and Political Rights, which states that “Every human being has the inherent right to life. This right shall be protected by law. No one shall be arbitrarily deprived of his life." This has been interpreted by many in opposition to euthanasia as a standard to abide by.

Many within the religious community have opposed euthanasia for years. Many denominations of Christianity, including Episcopalianism, Lutheranism, the Eastern Orthodox Church and the aforementioned Catholicism, have all condemned the practice as a form of murder.

While Islam does not explicitly prohibit euthanasia, the practice is considered to be in direct opposition to Islamic law. Several passages from the Quran have been interpreted in such a manner, including “And do not take any human being’s life—which Allah has made sacred save with right” and “Do not kill yourselves: for verily Allah is to you most merciful.” This has resulted in euthanasia being a crime in nearly all majority-Muslim countries.

Other world religions, such as Judaism, Buddhism and Hinduism, are still debating the ethics of euthanasia. Generally, these debates center around a conflict between a divine right to life and the increasing trend toward global secularism.

Euthanasia’s Patchwork Legality

The flag of the World Health Organization. United States Mission Geneva. CC BY-ND 2.0.

Euthanasia in any form and assisted suicide are legal in at least one country on every continent except Africa. Belgium, Canada, Colombia, Luxembourg, the Netherlands, and the Australian state of Western Australia are the most permissive places for euthanasia, allowing for the active form of the practice, which involves an incurably ill patient receiving terminal care.

Passive euthanasia, the practice of refusing medical treatment and receiving appropriate pain management, is more broadly legal, primarily in the Western world but also in India, South Korea, Argentina and Chile.

The Australian state of Victoria and the countries of Germany and Switzerland permit assisted suicide. This practice differs from both active and passive euthanasia in that a physician is not the one terminating a patient’s life, but rather aids a patient as they terminate their own life. In the United States, assisted suicide is legal in the District of Columbia, California, Colorado, Hawaii, Maine, New Jersey, Oregon, Vermont and Washington state. Additionally, the legal status of assisted suicide in Montana is disputed due to an unclear court ruling in 2009.

With the ongoing pandemic and renewed discussions on the ethics of ending one’s life, euthanasia remains a hotly debated issue which likely will not go away any time soon.

Jacob Sutherland

is a recent graduate from the University of California San Diego where he majored in Political Science and minored in Spanish Language Studies. He previously served as the News Editor for The UCSD Guardian, and hopes to shed light on social justice issues in his work.

Argentina Times Two: Country Declares Rule over Antarctica—and the Falklands

The nation claims disputed territories in Antarctica. Will anyone notice?

A disputed no man’s land. Trey Ratcliff. CC BY-NC-SA 2.0.

Argentina recently doubled in size, according to Argentina. President Alberto Fernandez signed into law a 650,000-square-mile expansion of Argentinian territory from its southernmost tip to the South Pole, including maritime territory in between. Though the law was signed in August, its effects are just beginning to be felt. Next school year, Argentinian children will receive textbooks proclaiming their country to be twice the size it was when their parents went to school. 

The law’s legal reasoning is rooted in the United Nations Convention on the Law of the Sea, which provides President Fernandez a somewhat adequate basis for such an expansion. Argentina’s geographical shelf extends far into the sea, and the water is shallow enough to extend the country’s claim beyond the standard limit of 200 nautical miles from the nation’s coast. Though the move is grounded in international law, it has the potential to produce some controversy. 

Most strikingly, the law asserts what President Fernandez calls “Argentina’s claim to the Malvinas,” also known as the Falkland Islands. Fighting erupted between Britain and Argentina in 1982 when Argentina attempted to seize control of the Falklands, only to be rebuffed by Britain’s navy. While Britain still maintains control, most Argentinians support President Fernandez’s insistence that they have a rightful claim to the islands. 

Life on the ice. Christopher.Michel. CC BY 2.0.

For the time being, however, the conflict over the Falklands is as frozen as Antarctica itself. Other territorial spats are unlikely to occur. Since explorers began mapping the continent, numerous nations have claimed it as their own. International negotiations over land claims in Antarctica culminated in the Antarctic Treaty System in 1961. It provided freedom of scientific research for all nations and banned military activity, mineral mining and nuclear waste disposal. 

Argentina’s new waters offer much more than the snowy lands of Antarctica. Commercial fishing is lucrative just off the British-controlled island of South Georgia. There, fishermen enjoy prime access to abundant schools of Patagonian toothfish, icefish and Antarctic krill. While the COVID-19 pandemic has stopped most tourism, Antarctica contains myriad natural wonders for tourists strong-willed enough to endure the frigid temperatures. 

For now, disputed waters in Antarctica are unlikely to ignite any conflicts. The regions are sparsely populated and for the most part strategically unimportant. Even the Falkland Islands, the flashpoint of the war with Britain, has only 2,500 residents.

Scientific research at the end of the world. NASA Goddard Photo and Video. CC BY 2.0.

In fact, the brave few Argentinians who currently live in Antarctica enjoy a unique perk: safety from the coronavirus. The 400 people from the country in Antarctica reside on the only continent without a single case of COVID-19. These scientists and soldiers conduct scientific research but with far less staff than in prior years. To prevent the spread of the virus, Argentina opted to send only 400 researchers rather than the usual 2,000. Every person sent will take a test and quarantine before traveling to Argentina’s facilities, and since they won’t have many medical resources, people will be evacuated at the first sign of infection. Argentinian researchers can rest assured, though, that their president believes they tread not on a foreign continent but on their own home turf.

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Michael McMarthy

is an undergraduate student at Haverford College, dodging the pandemic by taking a gap year. He writes in a variety of genres, and his time in high school debate renders political writing an inevitable fascination. Writing at Catalyst and the Bi-Co News, a student-run newspaper, provides an outlet for this passion. In the future, he intends to keep writing in mediums both informative and creative.

Aotearoa: Reclaiming Maori Language and Identity in New Zealand

Compared to Indigenous groups around the world, the Maori in New Zealand enjoy more agency because of the Treaty of Waitangi, a founding document that recognizes Maori ownership of land and their subsequent autonomy in the country’s government. However, some feel that more can be done to create a bicultural and celebratory society—one that puts the Maori language at the forefront. 

A performance of the haka, a traditional Maori dance. Matthieu Aubry. CC BY-NC-SA 2.0.

New Zealand is an island country known for its scenic views, its native kiwi bird and its iconic role as the fictional Middle Earth. The country, named Aotearoa (meaning “long white cloud”) in the Maori language, is also steeped in rich history and culture.

Before European settlement, New Zealand was home to the Maori, one of the region’s many Polynesian ethnic groups. According to their oral histories, the Maori first voyaged from present-day Tahiti. They arrived and began inhabiting Aotearoa as early as 1300 A.D. Once settled, the Maori formed tribal societies. Their culture revolves around respect for the natural environment. The Maori also possess elements of a warrior culture—they craft unique performative arts such as the haka, a war dance turned into a ceremonial celebration.

Although the first Europeans—Dutch navigators—made contact with the Maori in 1642, the Maori way of life was not significantly impacted until the late 1700s. With the arrival of British Capt. James Cook, the scramble for New Zealand ensued. As nearby French voyagers and ungoverned sealers and whalers reaped profits from the islands’ natural resources, the British moved to make New Zealand a colony in 1840.

Reconstruction of the signing of the Treaty of Waitangi. Archives New Zealand. CC BY 2.0

In that same year, the Treaty of Waitangi was created. This artifact is not only recognized as a founding document but also as one that acknowledges Maori rights to the land. Despite its contentious nature, the Treaty of Waitangi is still considered a key success for the treatment of Indigenous people in New Zealand. In countries like Canada and Australia, Indigenous groups suffer a lower quality of life and enjoy less autonomy than their counterparts in New Zealand. These disparities can be traced back to the absence of a document acknowledging Indigenous people’s land rights. 

Although the status of the Maori in New Zealand may be considered a model for Indigenous treatment across the globe, there are still discrepancies that prevent them from fully embracing their dual identities. Though Maori is considered one of the national languages and has been celebrated every September since 1975, a national study found that only 148,000 people in New Zealand can hold a conversation in it.

In a piece for The Guardian, Leigh-Marama McLachlan explains her rejection of Maori culture to sustain success in New Zealand. She writes, “Back then, almost no one in my family spoke [Maori]. My grandmother was like so many Maori of that generation who were led to believe that our language would be of no use to their children.” Although McLachlan possesses some rudimentary Maori, she laments the overwhelmingly monolingual sentiment of the country.

The personal rejection of Maori culture can be traced back to the early stages of New Zealand’s modernization. In a 2015 study, Maori education professors Lesley Rameka and Kura Paul-Burke found that education for children dismissed the value of Maori. Textbooks failed to frame Maori history in a positive light, rendering the culture and language as “unintellectual, trivial and strange.”

A Maori carving. Bernard Spragg.

Since the last Maori Language Week in September, some feel that it is time to restore places to their rightful Maori names. Since the protests against racial injustice in the United States, policymakers and stakeholders were forced to reexamine New Zealand’s racist past of colonialism and disenfranchisement. With an overall renewed interest in Maori rights and treatment, several telecommunications firms in the country have already changed their names to include “Aotearoa.”

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Rhiannon Koh

Rhiannon earned her B.A. in Urban Studies & Planning from UC San Diego. Her honors thesis was a speculative fiction piece exploring the aspects of surveillance technology, climate change, and the future of urbanized humanity. She is committed to expanding the stories we tell.

Polish Leaders Reject Criticism of LGBTQ+ Policies

50 ambassadors and international representatives published an open letter pressing Poland to work for the tolerance of LGBTQ+ people. Polish leaders responded by saying that the rights of LGBTQ+ Poles are not threatened.

A sign reading, “Tolerance is not enough, we want equality!” Annaspies. CC BY-NC-ND 2.0

Polish leaders denied that the rights of LGBTQ+ citizens have been restricted after an open letter from 50 ambassadors and international representatives expressed concerns over the policies of President Andrzej Duda’s government. 

The letter, posted on Sept. 27, asserts that Poland needs to work for “nondiscrimination, tolerance and mutual acceptance,” particularly in the education, health, social affairs, public service, public documents and citizenship sectors. It goes on to say that “human rights are universal and everyone, including LGBTI persons, are entitled to their full enjoyment” and affirms that “this is something that everyone should support.” 

Poland’s LGBTQ+ community has dealt with persecution from a number of sources, including the Catholic Church, local communities and the government. This summer, President Duda won reelection after campaigning against LGBTQ+ “ideology,” which he labeled as “more destructive” than communism. During his campaign, Duda agreed with another politician who claimed that “LGBT is not people,” but an ideology that threatens the young and those in traditional families.  

U.S. Ambassador Georgette Mosbacher, one of the letter’s signatories, tweeted a link to the letter with the caption: “Human Rights are not an ideology—they are universal. 50 Ambassadors and Representatives agree.” Joachim Brudzinski, of Poland’s ruling Law and Justice party, responded that “we in Poland also agree.” Brudzinski followed the statement with a call for a letter in defense of Christians, who he alleges have faced mistreatment. Poland is majority Catholic, and Christians are generally considered to not experience oppression. This summer, Brudzinski tweeted that “Poland without LGBT is most beautiful.” 

The rhetoric of Duda, Brudzinski and other politicians has led to a number of towns in conservative parts of Poland passing resolutions pronouncing themselves free of “LGBT ideology.” These towns, widely known as “LGBT-free zones,” house nearly 32% of Poland’s population, according to an LGBTQ+ rights group tracking the resolutions. 

Bart Staszewski, a Polish activist, protests these resolutions by briefly attaching a sign that reads “LGBT-FREE ZONE” in four languages next to the towns’ signs. He posts pictures of the signs on Instagram, often including an LGBTQ+ person from the town in his shot. Staszewski’s signs are a form of performance art that offers a visual representation of Poland’s anti-LGBTQ+ policies, which Staszweski and other activists say harm an already marginalized community. 

During a news conference in response to the open letter, Prime Minister Mateusz Morawiecki called Staszewski’s protests a “falsified reality” that presents LGBTQ+ rights in Poland as under attack. Morawiecki also addressed the ambassadors directly, saying, “To the dear ambassadors, I can only say that tolerance belongs to Polish DNA … Nobody needs to teach us tolerance.” He concurred with the letter’s claim that every person is entitled to the enjoyment of rights, but rejected the idea that LGBTQ+ Poles were being denied these. 

Poland is not particularly LGBTQ+ friendly, despite what its leaders have said in recent days. Members of the community are angry and fearful after Duda’s reelection on an anti-LGBTQ+ platform. Activists are currently advocating for legislation criminalizing hate speech based on sexual identity. The open letter praises the kind of work done by Polish activists, urging the government to support all people’s “fundamental rights.” 

Rachel Lynch

is a student at Sarah Lawrence College in Bronxville, NY currently taking a semester off. She plans to study Writing and Child Development. Rachel loves to travel and is inspired by the places she’s been and everywhere she wants to go. She hopes to educate people on social justice issues and the history and culture of travel destinations through her writing.

Tensions Soar Following Racially Motivated Murders of Three Guyanese Teenagers

Following a hotly contested election, the murders of three Guyanese teenagers have sparked renewed racial tensions in Guyana between the country’s two main ethnic groups, Afro-Guyanese and Indo-Guyanese. This comes as the world is having a broader conversation on racial justice, which was sparked by the resurgence of the Black Lives Matter movement in May.

The bodies of Afro-Guyanese teenagers Isaiah and Joel Henry were found mutilated in coconut fields in the Mahaica-Berbice region on Sept. 6. Haresh Singh, an Indo-Guyanese teenager, was killed three days later while trying to pass through a protest that had started in response to the initial murders.

“I will work day and night to get to the bottom of what happened to those teens,” President Irfaan Ali said in a press release. “Safety and security in all of the communities remain a top priority. As you can see, there is more visibility on the ground, more resources on the ground … We cannot tolerate lawlessness and criminality. We have to fix what went wrong and move forward.”

Volda Lawrence, chairperson of the political party People’s National Congress Reform, released a statement condemning the racist murders and stating that racism cannot be combated with more racism.

“My brothers and sisters, our protest must not end until justice is served,” Lawrence said. “I am resolute in my stance to go the full mile with you, until we achieve our desired outcome, justice. But we must protest in a peaceful and civil manner, doing so with respect for human life, dignity and property. Our protest must be solution-oriented and not driven by chaos, violence and destruction. For those that have utilized violence or caused destruction, please refrain from such acts as we seek justice for those who were taken from us.”

In response to the three racially motivated murders, the Guyana Human Rights Association plans to submit a formal request for the United Nations to investigate the killings with forensic pathology.

“This call is not intended to cast doubt on the capacity or impartiality of local investigators, so much as a response to the deep distrust accompanying the political polarization of the society,” the organization said in a statement on Sept. 8. “These callous murders are not seen as isolated. Both sides are quick to see them as a continuation of earlier ethnic upheavals … Both sides feel accumulated bitterness towards a system that has accommodated such turmoil.”

The protests surrounding the murders parallel those around the world in support of racial equality. Hundreds of thousands of people globally have continued to protest in support of the Black Lives Matter movement following the murders of George Floyd, Breonna Taylor and Ahmaud Arbery earlier this year. This has since inspired activists to broaden the movement, highlighting other instances of racial injustice in their own communities including police brutality against Indigenous Australians.

What differs in the case of Guyana is that while racism has been an issue in the country since its inception, tensions have increased following massive oil discoveries and the election of President Ali in March.

The discovery of oil off the coast of Guyana has set the country on course to expand its economy by 50% by the end of 2020, which would give it the fastest-growing economy in the world in a time when a global recession looms due to the ongoing COVID-19 pandemic.

The presidential race, which was between then-incumbent David Granger, who was backed by Afro-Guyanese supporters, and Ali, who is now South America’s first Muslim head of state and was backed by Indo-Guyanese supporters, centered around racializing the oil discoveries by both candidates claiming that their supporters would lose out on profits if the other candidate was elected.

Deodat Persaud, a member of Guyana’s Ethnic Relations Committee, told The New York Times that “racism is connected to political power in Guyana.”

In the week that has followed since the initial murders, President Ali has visited with the families of all three slain teenagers and has ordered the government to begin enforcing the Racial Hostility Act and the Cybercrime Act in an effort to crack down on virtual hate speech.

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Jacob Sutherland

Jacob is a recent graduate from the University of California San Diego where he majored in Political Science and minored in Spanish Language Studies. He previously served as the News Editor for The UCSD Guardian, and hopes to shed light on social justice issues in his work.

Indigenous Creators Raise their Voices on TikTok

On TikTok, the social media app with over 800 million users worldwide, Indigenous creators have found a platform. Amplifying Indigenous narratives that are often unheard, creators share culture, history and daily life with their followers. Throughout the COVID-19 pandemic, Indigenous creators have also utilized the app to illustrate how the virus disproportionately affects Native Americans. As a platform, TikTok offers users small clips of content, lending accessibility to information often unavailable in mainstream media. 

James Jones (@notoriouscree)

James Jones, a member of Canada’s Cree Nation, is a creator, dancer and Indigenous performer who uses TikTok as a platform for awareness and advocacy. His videos show users the basics of hoop dancing and the intricacies of tribal regalia used for ceremonial purposes. Jones told Vogue: “We dance for those who can’t dance, and we dance to heal. I always hope to educate and bring awareness in a good way.”

Theland Kicknosway (@the_land)

Theland Kicknosway is a 17-year-old Cree creator who uses his platform to connect with other Indigenous teens and spread awareness of Indigenous culture. In his series on braids, he teaches users about the sanctity of hair in Indigenous culture. Kicknosway educates viewers on the grim treatment of Indigenous people in both the present and the past while empowering Indigenous men to wear their braids proudly.

Lila Bible (@oouuusheslila)

Lila Bible is a Native American teen working to bring awareness to the ongoing plight of missing Indigenous women across North America. Indigenous women are subjected to violent crimes at a rate as high as 10 times the average across many parts of the United States. In her videos, Bible emphasizes the need to advocate for these missing women, using her personal narrative as a touchstone. 

jojo jackson (@jojojaxn)

Jojo Jackson is another creator who works to dismantle preconceived notions of Native American communities. He went viral in April 2020 with a video illustrating the harsh impact that the coronavirus has had on the Navajo Nation. Jackson told The Guardian that he “just wanted to spread awareness, to give people basic, raw information because I thought the news was sugarcoating it. I wanted to show what it’s like [on the reservation], the number of COVID-19 cases and the basic resources the Navajo Nation just doesn’t have.” 

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Sarah Leidich

Sarah is currently an English and Film major at Barnard College of Columbia University. Sarah is inspired by global art in every form, and hopes to explore the intersection of activism, art, and storytelling through her writing.

Algeria’s Relationship with the Media Grows Tense Amid Political Woes

On Aug. 10, Algerian officials sentenced journalist Khaled Drareni to three years in prison for reporting on the 2019 Hirak protests. Calling for the removal of Algerian President Abdelaziz Bouteflika, the Hirak pro-democracy protests were some of the largest anti-government demonstrations since the Algerian civil war in the 1990s. While the protests were successful in removing Bouteflika from power, Algerian activists are unsatisfied with the corruption that still drives the Algerian government. Drareni’s sentencing has amplified the divide between independent publications and state-run media, drawing attention to the censorship that Algerian journalists face.

Hirak protests in Algiers. Becker. CC BY 2.0.

From 1991 to 2002, Algeria was engaged in a civil war between the government and Islamist political groups. Throughout this unrest, journalists in Algeria explored the many human rights abuses present in the country. As the war began to resolve in 1999, Abdelaziz Bouteflika was elected president of Algeria. With his 2005 Charter for Peace and National Reconciliation, he offered amnesty to groups that committed violence between 1992 and 2006. While this charter protected many Algerians from prosecution, Bouteflika also used it to restrict the press from investigating human rights violations. 

Following the enactment of this charter, independent publications were allowed a modicum of freedom as they operated independently of the state. However, the divide between independent publications and the Algerian state-run media only grew as Bouteflika consolidated his power.

An Algerian soldier barricades a street. Magha Rebia. CC BY 2.0.

In recent years, as pro-democracy movements gain traction in Algeria, independent publications have generally been the only media covering the protests. With tensions between Algerian citizens and the government mounting over the past decade, independent publications have been increasingly villainized by the state. Using state-owned companies as leverage, the Algerian government has stripped most independent publications of their primary source of income—advertisements. 

Within the past year, multiple independent media outlets critical of the regime have been blocked, including Maghreb Emergent and Radio M. Reporters Without Borders, an international organization that works to protect freedom of the press globally, now ranks Algeria 146th out of 180 countries in the 2020 World Press Freedom Index, which evaluates the degree of freedom awarded to journalists. Algeria’s ranking in this index has dropped drastically in the past five years -- in 2015, Algeria was ranked 27 places higher. 

The imprisonment of Khaled Drareni only amplifies the harsh restrictions being gradually imposed on the Algerian media. In April 2020, Algeria passed a law criminalizing “fake news” to maintain “public order and state security.” This law increases the repression of journalists in an already corrupt state. With privately-owned media facing severe blockades, social media has become a driving force in disseminating information to young people across the country. Social media platforms have become a pivotal tool for activists, allowing them to coordinate nonviolent protests and spread news that is not aired on radio or television. This movement has encouraged reporters at state-backed media companies to resign and actively fight for marginalized voices to be heard. Algeria remains in a state of flux as reporters stripped of their formal platforms are actively working toward freedom of the press through alternative means of communication.

Sarah Leidich

is currently an English and Film major at Barnard College of Columbia University. Sarah is inspired by global art in every form, and hopes to explore the intersection of activism, art, and storytelling through her writing.

Locked Up: Unmasking Australia’s Aboriginal Youth Prison Crisis

The Aboriginal people have been severely marginalized by Australia’s government, but among the most impacted are the group’s children.

A young Aboriginal girl. mingzhuxia. CC BY-NC-SA 2.0

Indigenous people make up approximately 3% of Australia’s overall population and are considered the country’s most disadvantaged group. It is believed that the Aboriginal people lived in Australia for over 47,000 years prior to European colonization. Even today, the Aboriginal people continue to suffer some of the consequences of violent colonization such as low literacy rates, low life expectancy and a high unemployment rate.

Aboriginal children in particular are 30 times more likely to be stopped and prosecuted than other Australian youths. This reveals a pattern of racial profiling and stereotyping that has been called out by protests affiliating with the U.S.’s Black Lives Matter movement. 

Progress was made in 2018, when police in Western Australia apologized for practicing “forceful removal,” the separation of Indigenous children from their families. Forceful removal was popular throughout the late 19th century and was legal until 1969. Many refer to those impacted by forceful removal as the “Stolen Generation.” 

Since May 26, 1998, Australians have observed “National Sorry Day” as a way to apologize to the Aboriginal people for the harmful practice. It is a nationwide campaign committed to paying homage to affected groups while teaching youth of Australia’s harmful past actions. In 2008, former Prime Minister Kevin Rudd made a proposal in front of Parliament to help bridge the gap between Indigenous and non-Indigenous people. 

Australia’s National Sorry Day in 2015. butupa. CC BY-NC-ND 2.0

Yet, the gap between the Aboriginal community and other Australians remains as wide as ever. In February, the police of New South Wales revealed details about the Suspect Targeting Management Plan, which is intended to prevent future crimes by targeting likely or repeat offenders. Reports from 2016 to 2018 show that up to 72% of targeted children were likely from Indigenous descent. The youngest child identified was 9 years old. 

The minimum age of criminal responsibility in Australia is one of the lowest in the world, allowing children as young as 10 to be sentenced to jail. Additionally, Aboriginal children are 17 times  more likely to be jailed than non-Indigenous youth. Statistics from Western Australia say that 60 to 70% of children currently being held in the state’s detention centers are of an Aboriginal background. 

As of now, very little research proves that locking up children reduces criminal activity in the future. In fact, youth already in the criminal justice system are far more likely to be repeat offenders, challenging the original intent of New South Wales’ Suspect Target Management Plan. 

There is a push by lawyers and advocacy groups to raise the age of criminal responsibility in Australia to at least 14. Others believe that an alternative is to provide better health care and other social services in an attempt to elevate Aboriginal children’s socioeconomic standing. The end goal would be to improve their overall quality of life, allowing for better employment opportunities and an end to the societal obstacles currently facing the group.

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Eva Ashbaugh

Eva is a Political Science and Gender, Sexuality, and Women's Studies double major at the University of Pittsburgh. As a political science major concentrating on International Relations, she is passionate about human rights, foreign policy, and fighting for equality. She hopes to one day travel and help educate people to make the world a better place.

Reclaiming African American History, One DNA Test at a Time

“Go back to Africa.” These are the words many African and Black Americans hear from those who have animosity toward the color of their skin. But how can African Americans even consider returning when their ancestors were forced to come to the United States, and little to no records were kept? The United States has a history and a foundation built by hands that were forced to work against their will. These peoples’ origins were never documented and failed to get passed down. Much of the United States’ history has been unanswered for so many people, but now Black and African Americans are finally having some of their questions answered.  

Slaves cutting sugar cane on the island of Antigua in 1823. British Library. Unsplash.

Thanks to the DNA testing site 23andMe, the lineage and heritage of many African Americans have been identified, and key genetic traits are appearing. Joanna Mountain, senior director of research at 23andMe, began on this project before the company even existed. For over 10 years, she and her team built a genetic database of mostly 23andMe customers whose grandparents were born in a geographic region linked to the trans-Atlantic slave trade. Although medical experimentation and research on African Americans has often not been performed for their benefit, all participants consented to have their DNA used in the research. 

Essentially, the company created this project to shine a much-needed light upon the genetic impact that slavery has caused and to confirm historical accounts. The report, which includes more than 50,000 people and 30,000 of African ancestry, confirms where people were taken from in Africa and where they were enslaved in the Americas. What was found is significant not only in the sense that so many unknown lineages were tracked, but also regarding the fact that distinctions in genetics have been made. The centuries of mistreatment against Africans brought to America has impacted the structure of their genetics and DNA. 

A map of African Slave Trade Regions during the time period of the Atlantic Slave Trade. Queen Mother Kradin Goree. CC BY-SA 4.0

To conduct the current study, researchers compared Mountain’s genetic database with a historical one, Slave Voyages, which holds massive amounts of information about slavery, such as numbers of enslaved men, women and children along with embarkment and disembarkment points. From this historical database, researchers were able to align information. This allowed historians and scientists to discern that 5.7 million people were forced to migrate from West Central Africa to the Americas, explaining why so many African Americans today trace their lineage to Nigeria.

Another finding was that women’s DNA made up much more of the current population’s DNA than males, and European ancestry was common in African American descendants. The study reveals that enslaved women in the United States gave 1.5 times more to the modern-day gene pool of African American people than enslaved men. Additionally, European women contributed three times less to the current gene pool of African Americans than European men. Eric Depradine, a Kansas City, Missouri, resident who participated in the study, said, “It’s part of us, whether we like or not. It’s painful; it sucks having to talk about how our grandmothers were treated a long time ago. Unfortunately we can’t do anything about that in 2019 but just recognize that’s part of us and just don’t let those stories fade into oblivion.” This reveals how deeply rampant sexual assault by European owners was against female slaves, and how that impact on the heritage of many African Americans cannot be ignored.

The 23andMe study has helped merge historical and genetic findings together to bring forth the realities of the trans-Atlantic slave trade. According to the project’s website, the researchers intend to expand the study with the help of funding from the National Institutes of Health in order to “help alleviate some of the existing disparities in genetics research between people of European ancestry and people of African, Latino and Asian ancestry.” Their ultimate goal is to provide genetic insights for populations underrepresented in the studies of genetics and health.

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Renee Richardson

Renee is currently an English student at The University of Georgia. She lives in Ellijay, Georgia, a small mountain town in the middle of Appalachia. A passionate writer, she is inspired often by her hikes along the Appalachian trail and her efforts to fight for equality across all spectrums. She hopes to further her passion as a writer into a flourishing career that positively impacts others.

As Acai Demand Rises, Amazonian Communities Seek Out their Role

The acai palm is one of the many native plants that has been commodified for Western consumption. This has shifted acai consumption and production practices within Indigenous Amazonian communities. 

Acai bowls are the most common form of Western acai consumption. Ella O, CC BY 2.0

Prior to 2000, Indigenous Amazonian communities utilized the acai palm plant on a local scale. The purple berry then found its way to the U.S., appealing to surfers in Hawaii and Southern California. It has since been in the spotlight, spurring new industries and finding its way into the global marketplace. The acai palm plant is one of many Indigenous plant foods that has been commodified for foreign consumption, shifting acai usage and production practices among Brazil’s Amazonian tribes. Indigenous Amazonian communities, who have utilized acai as a diet staple for centuries, are now exporting it  for profit, hoping not to forfeit their land to multinational corporations. 

Companies that sell acai heavily market its health benefits, calling it a superfood that allows individuals to reach maximum health. Acai specifically offers anti-aging benefits, improved digestive health, increased energy levels and a strengthened immune system. The berry contains high amounts of antioxidants, omega-6 and omega-9 fatty acids, fiber, protein, vitamins and minerals. When globally transported, the acai berry is processed and packaged into various forms. When reduced to powders, capsules and liquids, the acai berry becomes a watered-down entity detached from Amazonian food culture. While many understand acai’s countless health benefits, few consumers know the context from which it comes. 

Grown on tall acai palm trees, the acai berry sprouts in large, clustered bunches. The trees grow to between 50 and 100 feet tall, bearing the fruit from their extended branches. In the village of Acaizal on the Uaca Indigenous reserve, villagers loop a palm leaf tied around their feet and scale the tree, knife gripped firmly between their teeth. Children, some as young as seven, learn this harvesting method. Once collected, acai pulp is served chilled and often mixed with sugar and tapioca. 

Increased demand for acai pushes Indigenous groups to formalize and industrialize this cultivation process. Amazonian tribes subsequently alter their traditional production to accommodate increased consumption. In the state of Amapa, Indigenous communities want to explore potential business arrangements and have identified acai production as a top priority for natural resource management. In a workshop hosted by local government agency Secretary Extraordinary of Indigenous People, Acaizal village chief Jose Damasceno Karipuna learned how to capitalize on acai harvesting processes. The increase in acai demand creates a flourishing job market for large-scale Amazonian farmers; however, it harms farmers who rely on small-scale production. With an ever-increasing demand for acai, protection of natural areas is crucial to preservation. For the villagers in Acaizal, proper environmental management will increase productivity while ensuring sustainability. Acai companies emphasize this business exchange as mutually beneficial, bettering individuals’ health and the Brazilian economy alike. However, the mass consumption and commodification of acai is ultimately a gray area, creating an uncertain future for Indigenous communities.

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Anna Wood

Anna is an Anthropology major and Global Health/Spanish double minor at Middlebury College. As an anthropology major with a focus in public health, she studies the intersection of health and sociocultural elements. She is also passionate about food systems and endurance sports.

The Continued Abuse of Australia’s ‘Stolen Generation’

The term “Stolen Generation” was coined after deeply discriminatory government policies were passed in Australia between 1910 and 1970. This was due to the fact that many Indigenous children were forcibly removed from their homes under the pretense of “assimilation” into “white society.” Assimilation was based on the “assumption of Black inferiority and white superiority, which proposed the Indigenous people should be allowed to ‘die out’ through a process of natural elimination or, where possible, assimilation into the white community.” This tragedy led to children being torn from their families, taught to reject their culture, forced to not speak their native languages and required to adopt white culture in new white families they were brought into. 

Aboriginal people of white parentage, known at the time by the derogatory term “half-castes,” were most at risk of being removed from their homes since it was thought they would be easier to assimilate into white culture because of their lighter skin. Many were abused and neglected, and they received minimal education due to the assumption that the highest they would go was indentured servitude or work as manual laborers. The ensuing trauma has caused both the children and families mental trauma while the continued societal abuse such as stolen wages and racial discrimination was and still is prevalent. This is especially evident in statistics such as incarceration numbers and yearly wages. After George Floyd’s death, “debate raged about Australia’s own history.” By looking into the Australian national statistics, it was revealed the distrimination from back in the early 1900s has continued into the present. 

Stolen Wages Still Prevalent Today

“Back in the early 1970s, Aboriginal people living in remote areas were being paid as little as 19% of the non-Aborginial population.” The average Indigenous income is roughly only 44% of the median non-Indigenous income, though the gap is starting to close for the 37% of the Indigenous population living in Australia’s major cities. 20% of the Indigenous population living in cities is still living in poverty, though, along with more than half of those living in rural areas. Even more concerning, “about 10% of the Indigenous population also received no income at all and that includes government payments. It is unclear how these people survive.”

Largest Incarcerated Population in the World 

An even more shocking statistic was found in 2018 that “100% of children being held in youth detention in the (Northern) Territory are Aborginal.” They are currently the most incarcerated people in the world - not always for committing crimes. Tanya Day was arrested for sleeping on a train, later dying from repeated head injuries in jail. Additionally, a woman named Ms. Dhu was found dead in jail due to untreated injuries caused by prior family violence and abuse. The coroner said her medical care was “deficient” since the police refused to treat her, believing she was “faking it.” There have been serious concerns about racial profiling that have been directly correlated to arrests made - and the arrests not made. It was found that “Aboriginal and Torres Strait Islander people made up about 2% of the general population but represent 28% of those in prison.” It has been estimated that in the last 29 years, one Aboriginal or Torres Strait Island person has died every three weeks in jail. 

Higher Levels of Domestic Violence, Abuse and Poverty

Another impact of Aboriginals being forced to assimilate into white communities is a staggering amount of domestic violence and abuse. Aboriginal women are 34 times more likely to be hospitalized from domestic abuse; however, when Aboriginal women try to call police for help, they are often arrested instead for defending themselves. This has also led to the statistic that Indigenous people have a lower life expectancy than the average non-Indigenous person, by an estimated 9 years. This has been blamed on factors such as poverty, poor health care, lack of healthy food, low living standards and more. 

The reality of today’s society in Australia is the hidden discrimination that started in the early 1900s and prevails even today. With the recent global reaction to racial discrimination and slavery, a closer look into Australia’s history has revealed these revelations that have often been covered up and disputed. Efforts to increase awareness of the current state of affairs in the country have been underway and protests continue despite an absence of widespread media coverage.

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Elizabeth Misnick

Elizabeth is a Professional Writing and Rhetoric major at Baylor University. She grew up in a military family and lived in Europe for almost half her life, traveling and living in different countries. She hopes to continue writing professionally throughout her career and publish her writing in the future.

Defunding the Police: What it Means and How it Works

Amid protests against racism and police brutality, Minneapolis has pledged to dismantle its police department and restructure its system of public safety. To further promote reform in the city of George Floyd’s murder, Minneapolis Mayor Jacob Frey announced, “We need a new compact with police, one that centers around compassion and accountability, one that recognizes that the way things have been done for decades and decades is not acceptable. We need change." 

Cities across the United States have joined this movement to defund and downsize their police forces. Police departments currently oversee an array of services, including monitoring the homeless, resolving domestic disputes, receiving mental health calls, disciplining students, and addressing minor complaints like a counterfeit $20 bill, the accusation that led to George Floyd’s death. Many activists urge funds to be reallocated towards neglected social services, such as mental health, education and housing. By assisting underprivileged and overpoliced neighborhoods, these programs would alleviate the underlying causes of crime. Thus, defunding the police means a “divest and invest model: divesting money from local and state police budgets and reinvesting it into communities.” 

According to the American Civil Liberties Union (ACLU), 14 million students attend schools with police officers but no counselors, nurses, psychologists or social workers. With few behavioral resources, teachers and principals turn to law enforcement to discipline children. This results in an increased criminalization of minors, especially marginalized students of color. Black students are three times as likely to be arrested as their white counterparts, and black students with disabilities account for 12% of school arrests. The ACLU also found that roughly 25% of school police had no prior experience working with youth. Police are trained to arrest and detain, not to oversee the social and emotional well-being of minors. Schools with health and youth professionals see improved attendance, lower rates of disciplinary incidents and higher rates of graduation. 

Rather than funding police officers, Chicago Public Schools hires counselors from Alternatives, a multicultural youth development organization. Alternatives operates as a support system for more than 3,000 students in Chicago. Counselors promote “restorative justice,” teaching students leadership, responsibility, community-building and respect. Last year, in schools with Alternatives, reports of misconduct dropped by 31% and out-of-school suspensions dropped by 50%, showing that police may not be necessary in schools. 

A protester in Minneapolis holds a sign that explains defunding police. Featous. CC BY 2.0

Criminalization of drugs also drives violent encounters between police and citizens, like the tragic shooting of Breonna Taylor. Since the “War on Drugs” began in the 1970s, police have targeted black neighborhoods, implementing stop-and-frisk protocols to subject thousands of “suspicious” minorities to searches. Higher arrest and incarceration rates in these communities reflect oversurveillance, not increased drug use. In the 2015 National Survey on Drug Use and Health, about 17 million white people and 4 million black people reported using an illicit drug within the last month. However, black Americans are six times more likely to be incarcerated for drugs than whites. Prosecutors are also twice as likely to issue a mandatory minimum sentence for black people than for white people charged with the same offense. Those selling small amounts of drugs to support their addiction may face decades of jail time. Since prisons rarely offer addiction treatment, released convicts often endure a cycle of drug abuse and arrests. 

Oregon is at the forefront of decriminalizing drugs. In November, voters will review Initiative Petition 44, a measure to reduce possession of illegal drugs to a $100 citation. This citation could be waived if the person agrees to a health assessment at a drug recovery center. Drug trafficking and possession of large quantities of drugs would still result in criminal penalties. The initiative also includes $57 million a year for funding drug treatment programs. “We are trying to move policy towards treatment rather than prison beds,” former state senator Jackie Winters told the Washington Post in 2017 ahead of a similar bill. “We can't continue on the path of building more prisons when often the underlying root cause of the crime is substance use.”   

George Floyd protest in Miami. Mike Shaheen. CC BY 2.0

Every year, two million Americans with mental illnesses will be jailed. People living with mental illnesses are also 16 times more likely to die as a result of a police encounter compared to the general public. In 2017, one in four killed by police suffered from mental illness. These statistics prove that people experiencing a mental health crisis are more likely to encounter police than medical professionals. Although officers may receive crisis intervention training, police continually shoot and kill schizophrenic and mentally disabled people. 

To prevent these senseless killings, cities have diverted funding to mental health programs. Austin, Texas, recently revamped its public safety department by adding millions of dollars to its mental health budget. Now, 911 operators inquire whether the caller needs police, fire or mental health services. The Crisis Intervention Team (CIT) refers to a group of law enforcement officers specifically trained in mental health crises. CIT diverts patients from the criminal justice system, instead connecting them with mental health services. Eugene, Oregon, also launched a service called CAHOOTS (Crisis Assistance Helping Out on the Streets) which deploys a medic and a mental health crisis worker to emergency calls. CAHOOTS avoids the need for law enforcement by providing immediate stabilization to urgent medical and psychological needs. 

While defunding the police may seem inconceivable, programs and initiatives across the country are already similarly preventing crime. By reducing the reliance on police, community-driven solutions can de-escalate situations that result in arrests and police violence. Globally, the U.S. has the highest rate of police brutality and the largest prison population, with black people constituting 34% of the total 6.8 million inmates. One in 13 black Americans are now denied the right to vote due to laws that disenfranchise people with felony convictions. To afford such mass incarceration, the U.S. spends an estimated $100 billion on their police forces annually and $80 billion on incarceration. Yet, social services remain underfunded. It’s evident that people of color experience discrimination at every stage of the criminal justice system. With police brutality and incarceration on the rise, activists urge the United States government to finally reimagine policing in America.

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Shannon Moran

Shannon is a Journalism major at the University of Georgia, minoring in English and Spanish. As a fluent Spanish speaker, she is passionate about languages, cultural immersion, and human rights activism. She has visited seven countries and thirty states and hopes to continue traveling the world in pursuit of compelling stories.

‘Same Story, Different Soil’ as Police Brutality Hits Home for Indigenous Australians

Joining millions of activists around the globe, tens of thousands of Australians have taken to the streets over the past two weeks to stand in solidarity with the Black Lives Matter movement. However, for many of these protesters, the demonstrations are about more than standing in solidarity with their American counterparts — Australian activists have used the movement to place an international spotlight on Indigenous Australian deaths in police custody.

According to The Guardian’s database on Indigenous Australians’ deaths in custody from 2008 until today, 164 Aboriginal and Torres Strait Islander people had died while in police custody. As of June 2018, Aboriginal and Torres Strait Islander people made up 28% of Australia’s prison population, despite making up 2.8% of the country’s total population as of the 2016 census.

This widespread issue draws parallels to police brutality against African Americans in the United States. While no official data has been released on deaths in police custody in the U.S. despite the passage of the 2013 Death in Custody Reporting Act, African Americans in 2019 were 2.5 times more likely than white Americans to be killed by police officers. Broken down, 24% of all police killings in the U.S. in 2019 were of African Americans, despite only 13% of the nation’s population identifying as black.

Many Australian activists were further galvanized to take to the streets after a video surfaced of a Sydney police officer slamming an Indigenous boy to the ground on June 1. This video is similar to the countless ones in the United States which have documented instances of police brutality.

These activists have expressed how the issues in the United States and in Australia are one and the same. “It’s the same story on different soil,” 17-year-old activist Ky-ya Nicholson Ward said during a June 6 rally in Melbourne.

Justin Grant, an activist who attended the Melbourne rally, spoke on the historical relationship between the police and Indigenous Australians in an interview with Al-Jazeera. “[The police] are breaking our trust and scaring our people ... they [don't] respect our culture, our laws or our practices."

These parallels have been emphasized during the protests, with chants such as “I can’t breathe” taking on new meanings outside of their American context. Several protesters’ signs have echoed this sentiment, with phrases such as “Same Story, Different Soil” popping up on protest materials throughout the country.

However, others have diminished the similarities between the motivations behind the Black Lives Matter movement and Indigenous Australian deaths in police custody. Prime Minister Scott Morrison said during an interview with local Sydney radio station 2GB that: “There’s no need to import things happening in other countries here to Australia … Australia is not the United States.”

Black Lives Matter protests both within Australia and around the world are expected to continue throughout the coming weeks. As of this article’s publication, there have been no major responses to the protests within the Australian Parliament House to address Indigenous deaths in police custody.

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Jacob Sutherland

Jacob is a recent graduate from the University of California San Diego where he majored in Political Science and minored in Spanish Language Studies. He previously served as the News Editor for The UCSD Guardian, and hopes to shed light on social justice issues in his work.

History Repeats Itself as the Navajo Nation Faces COVID-19 Neglect

In the coronavirus pandemic, the Navajo Nation has seen the highest per capita rate of COVID-19 infection rates in the U.S., surpassing densely populated, urban hotspots. As of May 31, there have been 5,348 positive cases and 246 deaths out of 173,000 residents. These infections stem from governmental neglect and underfunding, as many in the Navajo Nation lack running water, COVID-19 resources and federal assistance. Additionally, preexisting health conditions and lifestyle factors prominent within the Navajo Nation render its residents especially vulnerable to the virus. Homes are often cramped with several generations of families, and lack of food access elicits widespread dietary illnesses on the reservation. 

"You got the feds, you got everybody saying, 'Wash your hands with soap and water,' but our people are still hauling water,” said Navajo Nation President Jonathan Nez in a digital town hall meeting on May 12. Roughly 40% of Navajo homes do not have running water, and 10% do not have electricity. This conflicts with guidelines from the Centers for Disease Control and Prevention which call for the thorough washing of hands. Although the Navajo Nation government has called for mask wearing and issued lockdown curfews, it cannot implement all preventative measures ordered by the CDC. Respiratory complications are also brought on by indoor pollution, as Navajo homes are often heated with wood and coal.

The largest Native American reservation in the U.S., the Navajo Nation contains 173,000 people. Its 27,413 square mile semi-autonomous territory spans across parts of Arizona, New Mexico and Utah. Like all Native Americans, the Navajo people have faced generations of genocide, dispossession, and forced relocation that came with colonization. Mark Charles, a Native American activist and U.S. presidential candidate, traces disproportionate infection and death rates to the inequities caused by settler colonialism. “It's a problem 250 years in the making, going back to how this nation was founded. The ethnic cleansing and genocidal policies … that's where the problem lies. Health care is poor, treaties are not being upheld,” he told Al-Jazeera.

Indeed, the COVID-19 outbreak parallels previous epidemics, such as smallpox, the bubonic plague, and Spanish flu that devastated indigenous peoples. The Navajo Treaty of 1868, signed by the Navajo and U.S. government, promised federal support to the Navajo Nation, including health care, infrastructure and water access. The U.S. government has since then failed to uphold this treaty. The $8 billion relief package for Native American communities, prompted by the COVID-19 stimulus bill, was only put to use by mid-May, long after the initial outbreak. This delay in funding left essential workers without protection, and led to a shortage of critical resources in health facilities. 

Preexisting health conditions brought on by reservation lifestyle habits highlight the social determinants of health that have been continuously exacerbated in communities of color. Specifically, European colonization hindered Native Americans’ agricultural methods and eating practices, resulting in current diet-related illnesses. Since the mid-1900s, reservation bound Native Americans have experienced problematic blood sugar levels, obesity, diabetes and cardiac stress. American Indian adults are over three times more likely than non-Hispanic white adults to be diagnosed with diabetes, and over 50% more likely to be obese. According to CDC data, about half of the hospitalized coronavirus patients are obese, and face higher risks of severe illness.

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Anna Wood

Anna is an Anthropology major and Global Health/Spanish double minor at Middlebury College. As an anthropology major with a focus in public health, she studies the intersection of health and sociocultural elements. She is also passionate about food systems and endurance sports.

Costa Rica Becomes the First Central American Country to Legalize Same-Sex Marriage

On May 26, 2020, same-sex marriage was legalized in Costa Rica, ending years of discrimination and struggle to get the same rights as heterosexuals.

In 2018, Costa Rica’s Supreme Court ruled same-sex marraige to be constitutional. To enforce the ruling, the country’s Legislative Assembly had 18 months to either enact it or have the decision overturned. There was even a failed attempt by 20 politicians to get an 18-month extension to further delay marriage equality.  Two years later, though, marriage equality became legalized with the first marriages officiated in May of 2020. At midnight on May 26, same-sex marriage was legalized. To celebrate, marriages were also televised across the country due to the COVID-19 pandemic postponing many in-person events.

Marriage equality was a key campaign promise by President Carlos Alvarado Quesada. According to Quesada, “Together, under the same flag, we will build a better nation.”  His 2018 presidential campaign highlighted Costa Rica’s commitment to bettering human rights and social actions. Quesada’s presidency helped the nomination of the first openly-gay congressman, Enrique Sanchez, who emphasized that this has been a long battle for activists across the nation.

Alexandra Quirós and Dunia Araya become first homosexual couple to be married at midnight on May 26. Ezequiel Becerra. CC 2.0

Sanchez was correct in this statement. Costa Rica has pushed for equality for homosexuals since 2016. It first advocated for equal protections and rights to privacy for LGBTQ+ individuals under the American Convention on Human Rights (ACHR) with assistance from the Inter-American Court of Human Rights. Through the convention, all countries within the Americas were pushed to recognize gay marriage. It was then decided in 2017 that all rights of heterosexuals and couples must be applied to every Costa Rican. 

This was not an easy feat. Many across the country protested against this decision. For instance, 20 politicians tried to get another 18 months to delay the ruling but ultimately failed. There also has been strong pushback from religious groups that deny that homosexuality has grown considerably in Costa Rica. Catholicism is recognized as the official religion of the state, so lawmakers such as Eduardo Cruickshank felt the need to “defend the family as established and pleasing our Heavenly Father.” Up until now, marriages of same-sex couples were not recognized by the state and would automatically be annulled. 

A research study by Sin Violencia LGBTI shows that more than 1,300 members of the LGBTQ+ community have been killed over the past five years across Latin America and the Caribbean. This group has become the leading coalition that pushes for governments to take action to better protect the LGBTQ+ community.

This historical achievement makes Costa Rica the first country in Central America and the 28th U.N. member state to recognize same-sex marriage and to legalize marriage equality. It is the sixth Latin American country to do so, following Argentina, Ecuador, Brazil, Colombia, Uruguay and parts of Mexico. The Costa Rican government hopes this will not only encourage change in Central America but throughout the entire world.

Eva Ashbaugh

is a Political Science and Gender, Sexuality, and Women's Studies double major at the University of Pittsburgh. As a political science major concentrating on International Relations, she is passionate about human rights, foreign policy, and fighting for equality. She hopes to one day travel and help educate people to make the world a better place.

Coronavirus and the Amazon’s Indigenous Population

The Indigenous populations of the Americas have been decimated by diseases brought by colonizers for centuries. With the first case of Coronavirus among Brazil’s Indigenous population identified on April 1st, the trend continues. They are under considerable risk of an outbreak spiraling out of control. Brazil’s President, Jair Bolsonaro, has time and time again placed his opinion and policy against the Indigenous peoples of the Amazon. Their resources and social environment are not fit to handle a pandemic. The outbreak could have serious repercussions.

One of Bolsonaro’s first actions in office was an assault on protections of the Amazon, exploiting Indigenous land and putting their populations at risk in the process. Later, he admitted to fueling fires in the Amazon to clear land for agriculture. This has caused severe damage to the local populations and the ecosystem. Their lands are being taken and their communities destroyed for the sake of corporate profit.

Bolsonaro has a history of racism against the Indigenous people of the country. He once stated: “It’s a shame that the Brazilian cavalry hasn’t been as efficient as the Americans, who exterminated the Indians,” one of many such remarks. He has permitted illegal loggers to seize and raid territory in the Amazon, which alongside the health risks of the virus, has lead Brazil’s Federal Public Ministry to warn of the “risk of genocide.”

Bolsonaro has displayed little care about Coronavirus. He has called it “a little flu” and has urged Brazilians to leave isolation and go back to work. This is in a country that has reported 22,720 cases and 1,270 deaths as of April 13. His lack of regard for both taking the necessary precautions against Coronavirus and protecting the Indigenous communities in the territory project a very dangerous situation in Brazil.

The Indigenous territories of the Amazon do not have the resources to fight this battle alone.   

Their communities have very limited access to healthcare. People often live in close quarters with each other. Not to mention that 107 groups who have no contact with the outside world and would have no means to deal with an outbreak. And that doctors pose the risk of spreading the disease further. 

Indigenous populations have a history of disease decimating their populations, and given the lack of resources and government response, there is a great possibility of Coronavirus dealing massive damage. Karl Marx said that history repeats itself, “the first as tragedy, then as farce.” Without a government to turn to, this situation is seemingly in the hands of non-profit groups and Brazilians willing to step up and help their fellow compatriots.

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Arlo O’Blaney

Arlo grew up in New York City and is currently a Human Rights major at Bard College. He intends on using this background to pursue a career in journalism. He almost played D3 Lacrosse but realized how bad of an idea that was.

The Revolution Will Be Tweeted: On Social Media Activism

It’s easy to dislike social media activism. It has tons of problems worthy of criticism. The most annoying one is probably virtue-signaling. Every action on a social media platform puts out a certain image of you to the virtual world and your followers, whether intentional or not.

When you add activism to a platform where people are presenting idealized versions of themselves, being socially aware becomes another way to look good in front of others. Which means, a lot of holier-than-thou attitudes and inauthentic support. And that’s not going away anytime soon, it’s inherently linked to the nature of these platforms. We’re left only ever able to guess the intentions behind a post.

But, as much as I hate to say this, the intentions don’t really matter. The thinking behind a post doesn’t change its outcome. An Instagram story about the Amazon fire has the same effect whether it comes from genuine interest or someone trying to look socially aware to their followers.

It’s like we’re all in a giant subway car together. We can’t know if that person just gave a dollar to someone in need out of sympathy or because people were watching. And even if the dollar was given conspicuously, it still has the same effect.

Which brings us to the other big problem: whether or not social media activism has an effect. Every other month another article comes along saying it can’t create change and will always be less effective than boots on the ground activism. I really don’t understand why this has been parroted so consistently ever since Malcolm Gladwell declared that “the revolution will not be tweeted.” It’s just blatantly wrong. Everything is tweeted. I think I can confidently say the revolution would end up trending. I mean isn’t it obvious that real-life activism won’t be replaced by its virtual cousin? I don’t think anyone is trying to make that switch.

Sure, there are useless petitions that circulate around (in the UK last year, the top ten most signed digital petitions were all failures) but doesn’t that type of failure happen in real life activism as well? Even the social media movements around the Amazon fires and Sudan, which arguably had a larger digital presence than physical ones and weren’t greatly effective, must have been better than nothing.

Spreading awareness about something that people wouldn’t know about otherwise is still a good thing, as it is the first step towards taking action. Some argue that weak movements with large online presences create complacency and give people the satisfaction of participation despite not deserving it. But at the end of the day, these aren’t the people who would be going outside to protest anyway. Let them pat themselves on the back and tell their friends about their monthly donations, it’s not doing anyone any harm except those forced to listen to them.

Online activism is just a new tool to be utilized by real-life protest. It has its pitfalls, but it doesn’t detract from anything. And despite having a young history, it has already created many powerful movements, such as BlackLivesMatter, the Arab Spring protests, and the MeToo movement. They might have had their failures, but this probably comes down to the inexperience with social media as revolutionary tools. It’s not like real-life protests are always successful. In the coming decades, technology will play an ever-increasingly important part in protest.

Arlo O’Blaney

grew up in New York City and is currently a Human Rights major at Bard College. He intends on using this background to pursue a career in journalism. He almost played D3 Lacrosse but realized how bad of an idea that was.

Tensions Mount at Greek border with Turkey Amid Contested History of Migration in the Aegean

The ongoing refugee and migrant crisis in the Aegean has taken a dramatic turn in recent days with an escalating humanitarian situation on the land and sea borders between Greece and Turkey.

After Turkey removed its border restrictions with Greece on February 29, thousands of people began to make their way across the country to the Greek border. They have been met with tear gas, and warning shots fired by the Greek coastguard at boats trying to cross the Aegean sea.

The latest “crisis” started suddenly – yet migration in the region has been going on for many years, if not millennia. As an ancient route of cultural and trade interchange, the Aegean has always been a sea of overlapping waves of migrations – and the rich history of this criss-crossing is ever-present in the region today.

My ongoing research in the Greek islands and mainland suggests the living memory of previous experiences of displacement forms a vivid background to the current arrival of refugees, who have been coming since the Syrian civil war intensified in around 2015.

On February 29, Turkey woke up to the news that at least 30 of its soldiers had been killed in an air attack at an army base in Idlib in northern Syria. Turkish political leaders responded by promising to retaliate in what is another escalation of the military conflict in the region.

But the Turkish president, Recep Tayyip Erdoğan, also made good on a previous threat and declared that no migrant attempting to leave the country via the border with Greece would be stopped. This was a major shift in policy since the signing of a 2016 deal between Turkey and the EU, under which Erdoğan agreed to regulate and reduce the migrant flows to Europe in exchange for financial support.

In a matter of two days, tens of thousands gathered at the main checkpoints at the land and sea borders, only to find that the Greek side was closed. In response, the government announced that Greece would not accept any more irregular migrants, nor would it process any asylum applications for a month.

Despite criticism from humanitarian agencies and European parliamentarians over the legality and legitimacy of such measures, the Greek government stood firm. On March 3, the EU Commission’s president, Ursula von der Leyen, travelled to the border city of Evros and thanked Greece “for being our European aspida.” By using the Greek word for shield, and reiterating that the Greek borders were European borders, she gave the Greek prime minister a strong message of unity and support.

Shocking footage released by Turkey today showing Greek coastguard terrorising a boat full of refugees. Europe in 2020. pic.twitter.com/yFz7wvxadO

— Loveday Morris (@LovedayM) March 2, 2020

Half open, half closed

Those who wish to believe that a half-closed border is still half open continue to wait for their ever-slimmer chances to enter Greece. Thousands of people are spending days and nights in near freezing temperatures in the buffer zone between the two borders with only limited humanitarian assistance provided by locals and NGOs.

In the Aegean islands, the situation is even thornier. As of January 31, 2020, there were 115,600 refugees and migrants in Greece, according to the UNHCR. So far, there have been 8,432 arrivals in 2020. While the numbers are not at the levels they were in 2015, when Greece was caught off guard in the initial phases of refugee flows, it’s not the quantity of the migrants but the changes in the quality of their reception that matters.

In the past five years, the irregular flow of refugees arriving in Greek shores with dinghies has continued with some fluctuations. Greece established five migrant hotspots in its Aegean islands, yet these have not addressed the needs of those arriving. With multiple accounts documenting the appalling conditions in various refugee camps, especially at the Moria camp on the island of Lesvos, this has led to criticism of Greece’s ability or willingness to deal with the migration issue.

The new government of Kyriakos Mitsotakis, the Greek prime minister, vowed to take drastic measures and passed a new migration law in November 2019 which came into effect in January. This was followed by a plan to build closed reception centers in the islands of Chios, Samos and Lesvos which would replace the current open camp structures of the hotspots.

New asylum seekers, arriving on the island of Lesvos, waiting to be transferred to mainland Greece on March 3. Orestis Panagiotou/EPA

These measures have been presented as effective solutions to accelerate the asylum procedures and to “decongest the islands”. But they have been met with anger by locals, who protested extensively against the central government’s decisions, leading to a general strike on February 25.

The rising tension has heightened the ideological polarisation among the locals on the Aegean islands. Anti-migrant protesters, alongside far-right extremists, have demonstrated that they are prepared to use violent means to protect their borders. In early March, some angry protesters tried to block refugee boats from arriving into harbours and block roads. Cars and buildings have been burnt and journalists attacked.

The opposing camp condemns the use of refugees as bargaining chips for political ends. They are appealing to concepts such as hospitality, civilisation and humanity to underline their stance in solidarity with the migrants, using slogans such as “open the borders” and “no human is illegal”.

Evoking history

Both anti-migrant groups and those in solidarity with migrants are using the region’s history to promote their own ideological positions.

Those in solidarity claim that migration is not a crime, but rather an element of the human condition that has occurred repeatedly throughout the region’s history. They recall how during the second world war, thousands of Greeks crossed the Turkish border to escape the German occupation and seek refuge in the Middle East.

The Aegean islands were also where boats filled with Greek Orthodox residents of Asia Minor came in the wake of the Convention of the Forced Exchange of Populations of 1923 between Greece and Turkey, signed after the first world war. Following the arrival of more than 1.5 million people in Greece, the population of the islands almost doubled to the extent that many locals still have family members from among the group originally and still known as the “Asia Minor refugees”.

The ongoing tensions in the region have once again made it into a place where complex negotiations take place over ideology and identity. The shifting way the past is being imagined stands as a testimony to how the history of overlapping migrations is currently being kept alive in the Aegean.

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Ilay Romain Ors is a Research Affiliate, Centre of Migration, Policy, and Society, University of Oxford.

THIS ARTICLE WAS ORIGINALLY PUBLISHED ON THE CONVERSATION

Why Legislation Is Needed to Make Holocaust Education More Prominent in Public Schools

1. Why is the ‘Never Again Education Act’ needed?

Research shows that adults and millennials in the United States have significant gaps in what they know about the Holocaust.

For instance, while 6 million Jews were killed in the Holocaust, 41% of millennials believe the number is 2 million or fewer.

The Never Again Education Act will seek to address these kinds of gaps in knowledge by making Holocaust education a bigger and more important part of education in various middle and high schools across the country. The legislation provides US$2 million a year, for five years, to be given to the United States Holocaust Memorial Museum. The museum will distribute the money to various teachers and educational leaders who apply for grants to teach kids about the Holocaust.

Schools without any Holocaust education in place will get top consideration. The museum must also increase digital and print educational resources, do more to help teachers and future schoolteachers become more knowledgeable about the Holocaust and teach it more effectively, and conduct research on the impact of Holocaust education.

2. Why can’t schools just teach Holocaust history without a special law?

History in general is not a tested subject like math, reading and writing. And the Holocaust itself is often limited, as I found in forthcoming research, to one or two class periods a year – usually as part of a lesson about World War II more broadly.

As a result, teachers rely heavily on textbooks when teaching about the Holocaust and end up spending a minimum amount of class time on the subject. I have found that teachers can be uncomfortable teaching about the Holocaust because they worry about their lack of knowledge on the subject. They may also be uncertain of how to relay such intense information to their students.

3. How big a problem is Holocaust denial and distortion?

Holocaust denial and distortion do similar things.

Holocaust denial denies that the Holocaust ever happened. Holocaust distortion minimizes the events that took place. While both have long been present in both American and global conversations, recently these have been at the forefront of discussions in new ways.

For instance, Holocaust denial has taken place in schools. It has even occurred at schools with state-mandated Holocaust education, such as Florida, where a principal told a parent that he wasn’t permitted as a district employee to say the Holocaust was a “factual, historical event.” In New Jersey, the first state to require Holocaust education, a teacher urged students to question the Holocaust.

Unfortunately, social media enables denial and distortion to proliferate in unprecedented ways.

4. Why doesn’t the act deal with atrocities that took place on US soil?

The short answer is that this proposed law is intended to improve the quality of Holocaust education, specifically.

A skilled teacher can, and should, make connections between the Holocaust and other genocides and mass atrocities by looking at recurring historical themes including – but not limited to – racism, xenophobia and nationalism. Additional legislation, as well as a hard and honest look at America’s complicated history, would be helpful next steps.

5. What evidence is there that Holocaust education can reduce racial hatred?

There is some evidence that Holocaust education will reduce anti-Semitism in particular and all kinds of bias in general.

This work may not be easy, but helpful practices include using precise language in classrooms, having a clear set of goals in teaching and using age-appropriate lessons.

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Jennifer Rich is an Assistant Professor; Director, Rowan Center for Holocaust and Genocide Studies, Rowan University.

THIS ARTICLE WAS ORIGINALLY PUBLISHED ON THE CONVERSATION