16 Mar 2015 | Magazine, mobile, Volume 44.01 Spring 2015
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We follow the steps of Italian journalist Fabrizio Gatti, who spent four years undercover investigating migrant routes from Africa to Europe. We look at how social media has become a blessing and a curse – offering a connection back home and a means of surveillance. We have pieces by refugees, written from inside camps about persisting myths; by those struggling to claim rights as workers; and by those who have set up innovative, creative projects to share their stories.
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The issue also features a thoughtful analysis of the aftermath of the Charlie Hebdo attack in Paris, with contributions from Chilean writer Ariel Dorfman; Irish co-creator of Father Ted, Arthur Mathews; Turkish novelist Elif Shafak; British playwright David Edgar; former head of BBC news Richard Sambrook; and Hong Kong-based journalist Hannah Leung. Taking the long view, this group of writers looks at the worldwide picture, and how terror is used to silence.
Also, Martha Lane Fox and retired Major General Tim Cross go head-to-head, debating if privacy is more vital than national security. We have stories about attacks on journalists covering the drug trade in South America; a cover-up of abortion figures in Nicaragua; and the lessons to be learnt from attempts to downplay epidemics, from Aids to ebola. Plus an extract from Lucien Bourjeily’s new play, which has skirted the Lebanese censors’ ban, and poetry from Turkish writers Ömer Erdem and Nilay Özer – all translated into English for the first time.
The issue’s cover artwork is by cartoonist Ben Jennings, and the magazine also features work from our regular collaborator Martin Rowson; and extracts from a graphic reportage set in an Iraqi camp, by Olivier Kugler.
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How refugee stories get told
Undercover immigrant – Italian journalist Fabrizio Gatti spent four years undercover investigating refugee routes from Africa to Europe
Taking control of the camera – Almir Koldzic and Aine O’Brien on refugee camp projects – from soap operas to photography classes – that help refugees tell their own stories. Also: Valentino Achak Deng on life after fleeing Sudan’s civil war; Kate Maltby visits the Syrian Trojan Women’s acting project; and Preti Taneja on bringing Shakespeare to the children of Zaatari
The way I see it – Refugees Rana Moneim and Mohammed Maarouf share their viewpoints from inside a camp, plus a camp visitor shatters his preconceptions
Clear connections – Jason DaPonte on how social media’s power is being harnessed by refugees
Who tells the stories? – Mary Mitchell and Mohammed Al Assad on a storytelling project in a Lebanon camp
Realities of the promised land – Iara Beekma looks at life for Haitian immigrants in Brazil and their rights as workers
The whole picture – Photojournalist Chris Steele-Perkins’ honest account of decades spent capturing refugees’ stories, from Rwandans to the Rohingha
Stripsearch – Our regular cartoonist, Martin Rowson, imagines the Democratic Republic of Cyberspace
Escape from Eritrea – Ismail Einashe explores the dangers of fleeing one of the world’s harshest regimes
A very human picture – Artist Olivier Kugler illustrates life within Iraq’s Domiz refugee camp
In limbo in world’s oldest refugee camps – Tim Finch looks at the places where 10 million people can spend years, or even decades
Sound and fury – Rachael Jolley interviews musician Martyn Ware, from Heaven 17 and the Human League, on the power of soundscape storytelling
Sheltering against resentment – Natasha Joseph reports from Johannesburg on the end of the line for a sanctuary for those fleeing xenophobia
Understanding how language matters – Kao Kalia Yang recalls her childhood as a Hmong refugee in Thailand and the USA
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Outbreaks under wraps – Alan Maryon-Davis looks at how denials and cover-ups spread ebola, Sars and Aids
Trade secrets – César Muñoz Acebes investigates Paraguay’s drug war and the dangers for journalists, plus Duncan Tucker on Mexico’s courageous bloggers and social media users, who are filling the gaps where Mexico’s press fears to tread
Lies and statistics – Nina Lakhani reports from Nicaragua on the cover-up of abortion figures and domestic abuse
Charlie Hebdo: taking the long view – After the Paris murders, seven writers from around the world look at how offence and terror are used to silence, featuring Arthur Mathews, Ariel Dorfman, David Edgar, Elif Shafak, Hannah Leung, Raymond Louw, Richard Sambrook
Screened shots – Jemimah Steinfeld on the Chinese film industry’s obsession with portraying Japan’s invasion during World War II
Finland of the free – Risto Uimonen explains why the Finns always top media freedom indexes, and the Belfast Telegraph’s readers’ editor, Paul Connolly, shares his thoughts on the future of press regulation
Head to head: Is privacy more vital than national security? Martha Lane Fox and Tim Cross debate how far governments should go when balancing individual rights and safeguarding the nation
[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][vc_custom_heading text=”CULTURE” css=”.vc_custom_1481731777861{margin-right: 0px !important;margin-left: 0px !important;border-bottom-width: 1px !important;padding-top: 15px !important;padding-bottom: 15px !important;border-bottom-color: #455560 !important;border-bottom-style: solid !important;}”][vc_column_text]
The state v the poets – Kaya Genç introduces works by Turkish poets Ömer Erdem and Nilay Özer
Knife edge – Lebanese playwright Lucien Bourjeily presents an exclusive extract from his latest play as it escapes the censors’ ban
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Global view – Index’s CEO Jodie Ginsberg says universities must not fear offence and controversy
Index around the world – Aimée Hamilton provides an update on Index on Censorship’s work
[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][vc_custom_heading text=”END NOTE” css=”.vc_custom_1481880278935{margin-right: 0px !important;margin-left: 0px !important;border-bottom-width: 1px !important;padding-top: 15px !important;padding-bottom: 15px !important;border-bottom-color: #455560 !important;border-bottom-style: solid !important;}”][vc_column_text]
Social disturbance – Vicky Baker looks at how user-generated content lost its innocence, from digital jihadis to hoaxes and propaganda
[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][vc_custom_heading text=”SUBSCRIBE” css=”.vc_custom_1481736449684{margin-right: 0px !important;margin-left: 0px !important;border-bottom-width: 1px !important;padding-bottom: 15px !important;border-bottom-color: #455560 !important;border-bottom-style: solid !important;}”][vc_column_text]Index on Censorship magazine was started in 1972 and remains the only global magazine dedicated to free expression. Past contributors include Samuel Beckett, Gabriel García Marquéz, Nadine Gordimer, Arthur Miller, Salman Rushdie, Margaret Atwood, and many more.[/vc_column_text][vc_row_inner][vc_column_inner width=”1/2″][vc_single_image image=”76572″ img_size=”full”][/vc_column_inner][vc_column_inner width=”1/2″][vc_column_text]In print or online. Order a print edition here or take out a digital subscription via Exact Editions.
Copies are also available at the BFI, the Serpentine Gallery, MagCulture, (London), News from Nowhere (Liverpool), Home (Manchester), Calton Books (Glasgow) and on Amazon. Each magazine sale helps Index on Censorship continue its fight for free expression worldwide.
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20 Jun 2014 | Egypt, News and features, Politics and Society
It is still hot in the shade of the palm trees and stuccoed buildings on the American University in Cairo’s (AUC) downtown campus. Groups of refugees sit around on wicker chairs.
Everyone is here to learn about journalism. Munzalak is a new organization that aims to get refugees living in Egypt involved in the media and in command of their own voice. The name translates to “your comfortable place,” like a home from home – the one you were forced to leave.
Every weekend Munzalak hires out a room at AUC. Refugees are invited to come along and learn the basics of journalism for free. Aurora Ellis, a news editor for an international news agency, runs the workshops with aim of producing “articles that deal with refugee issues and with the refugee experience.”
The ultimate aim is to give refugees a space to voice their experiences. A blog on Munzalak’s website publishes pieces written by refugees (with the option of writing under a pseudonym) while training goes on and – organizers hope – more people join.
Similar initiatives have existed. The Refugee Voice was a newspaper based in Tel Aviv run by African asylum seekers and Israelis inside Israel and founded in April 2011, but is no longer published. Radar, a London-based NGO, also trains local populations in areas around the world (including Sierra Leone, Kenya and India) with the aim of connecting isolated communities.
“We’re being given the opportunity to write about our experiences…I can write about my experiences, and interview other refugees about theirs,” says Edward, a Sudanese refugee who arrived in Cairo earlier this year.
“We have several basic problems – in housing, security, education and health.” He quietly tells stories of life in Egypt; harassment and assault in the streets and pervasive racism (even, he says, from some people who are there to help). “We live a separated life. We are here by force only.”
Ultimately, Edward wants to write a history of the Nuba Mountains, the war-torn area straddling the border between Sudan and South Sudan, where he was born in over 25 years ago. Edward carries a notebook with ideas for this book – scribbled notes of a people and culture disappearing; histories of war and exodus. Edward sees his journalism as self-preservation, telling stories that other people don’t want to be told. He most admires Nuba Reports, a non-profit news source staffed by Sudanese reporters, which aims to break reporting black-spots while humanitarian crises and fighting continues on the ground.
Some activists working alongside refugees see initiatives like this as an important way to break the silence.
“Before June 30, refugees were always neglected in the national media. They were only included [the media] if they were being used as scapegoats,” says Saleh Mohamed from the Refugee Solidarity Movement (RSM) in Cairo. Famous examples include right-wing TV host Tawfik Okasha calling for Egyptians to arrest and attack Syrian and Palestinian refugees on sight. Syrians and Palestinians arrested by security forces have been routinely referred to as “terrorists” by the authorities, a narrative often repeated verbatim by pro-regime newspapers. “Now I think the media wants to keep refugees in the shadows and not talk with them,” Mohamed adds. “You never hear about refugees.”
But Munzalak is not without its risks and challenges. Staying independent but still being able to attract funding and support is one thing. Another is security.
Last Sunday 13 Syrians were sentenced to five years in prison after protesting in March 2012 against Bashar al-Assad. They were charged with illegal assembly and “threatening…security [forces] with danger,” something the defendants all denied, according to state-run newspaper Al-Ahram. A UNHCR official last year had told Syrian refugees to stay away from domestic politics – a warning that could feasibly include journalism as well.
Although historically repressive towards journalists during the rule of Hosni Mubarak, the Supreme Council of the Armed Forces (SCAF) and the Muslim Brotherhood’s Mohamed Morsi, Egypt’s media landscape has taken a significant nosedive since the July coup. Several journalists have been killed in the violence; Mayada Ashraf, a young reporter for Al-Dostour became the latest casualty after she was shot in the head during a protest, allegedly by a police sniper; while reporters remain behind bars and on trial for doing their job.
So is it a good idea to get refugees involved?
Mohamed says that street reporting and visibly working as journalists could put refugees – like Edward – “in danger.” Their legal ability to work also depends on what refugee status they have.
“But otherwise they can talk about themselves rather than waiting for journalists to approach them instead…They definitely need a voice.” But for some refugees, other priorities come first.
Jomana is a 20-year-old Syrian refugee and media studies undergraduate, originally from Aleppo. She visited Munzalak once and liked the idea, but is more concerned about getting a job and paying her way than talking about her experiences – which, like so many Syrian refugees in Egypt nowadays, are harsh. Of almost 184,000 refugees living in Egypt, according to mid-2013 figures from the United Nations Refugee Agency (UNHCR), around 130,000 of that number are Syrians.
“I don’t have enough money to continue my studies so I will have to leave,” she explains plainly. Jomana’s home was bombed out during the war and they fled the country with just their passports, arriving in Cairo over two years ago. Eventually her father went back to Aleppo to try and restart his old factory, but returned to find rubble. He came back to Cairo to economic uncertainty, incitement and political instability. “Other people are going back to Syria and dying there. Those that stay [here] aren’t dying from bombing or from fighting…but from hunger.”
Munzalak might help, but for some refugees, not in the most crucial of ways.
“It means I can express my opinion freely,” Jomana says, “but will I get paid for my opinion?”
This article was published on June 20, 2014 at indexoncensorship.org
29 May 2014 | News and features, Religion and Culture, United Kingdom
Pastor James McConnell
Belfast’s Whitewell Metropolitan Tabernacle is one of those things that makes a soft Southern Irish atheist Catholic like me think I’ll never truly understand Northern Ireland.
Every week, Ulster Christians flock from across the province to the 3,000-seater auditorium, there to hear Pastor James McConnell preach his Christian message. Not the Christian message of the BBC’s Thought For The Day, however; you may hear Beatitudes at Whitewell, but it’s not a place for platitudes. This is the real deal, fire and brimstone; damnation and salvation. If you’re not going to Whitewell, you’re going to Hell.
It is a comforting message, and actually, a very modern one. Think of how many politicians these days talk about how they work for hard-working-families-that-play-by-the-rules. Hardline evangelical Christianity is the epitome of that idea. We don’t refer to the “Protestant Work Ethic” for nothing.
But what we tend to forget when discussing hardliners from the outside is that there is a strong apocalyptic element in orthodox monotheistic religion. This is particularly true of Christianity. The closer to the core you get, the more you find Jesus’s teachings are essentially about the end of the world, not some vague being-nice-to-one-another schtick.
For some time, Christians have fretted over Matthew 24, in which Jesus apparently tells of the signs of his second coming, that is, to, say, the end of the world. What worries them particularly is Matthew 24:34: “Verily I say unto you, This generation shall not pass, till all these things be fulfilled.”
Does this mean Jesus was telling his apostles that the world would end in their lifetime? CS Lewis, in his work The World’s Last Night, seemed to believe so, and went so far as to call the Messiah’s assertion “embarrassing”. Lewis wrote:
“‘Say what you like,’ we shall be told, ‘the apocalyptic beliefs of the first Christians have been proved to be false. It is clear from the New Testament that they all expected the Second Coming in their own lifetime. And, worse still, they had a reason, and one which you will find very embarrassing. Their Master had told them so. He shared, and indeed created, their delusion. He said in so many words, ‘This generation shall not pass till all these things be done.’ And he was wrong. He clearly knew no more about the end of the world than anyone else.”
“It is certainly the most embarrassing verse in the Bible. Yet how teasing, also, that within fourteen words of it should come the statement ‘But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.’ The one exhibition of error and the one confession of ignorance grow side by side.”
Lewis, though himself a Northern Irish Protestant, was clearly not of the same cloth as Pastor McConnnell, Ian Paisley, and the other preachers of their ilk. Orwell disdained Lewis for his efforts to “persuade the suspicious reader, or listener, that one can be a Christian and a ‘jolly good chap’ at the same time.” The booming pastors of Northern Ireland, and other Christian strongholds such as the US’s Bible Belt, are very firmly convinced that the end is imminent. And thus, they do not have time to be “jolly nice chaps”. There are souls to be saved, right now.
It’s this attitude that has got Pastor McConnell into trouble in the past week. Recently, at Whitewell, inspired by the story of Meriam Yehya Ibrahim, a Sudanese woman reportedly sentenced to death for converting to Christianity, McConnell told the thousands assembled at his temple that “”Islam is heathen, Islam is Satanic, Islam is a doctrine spawned in Hell.”
In an interview with the BBC’s Stephen Nolan, McConnell refused to back down, claiming that all Muslims had a duty to impose Sharia law on the world, and suggesting they were all merely waiting for a signal to go to Holy War. A subtle examination of modern Islamist and jihadist politics this was not.
The PSNI is now investigating McConnell for hate speech. Northern Ireland’s politcians have been quick to comment. First Minister Peter Robinson backed McConnell, first saying that the preacher did not have an ounce of hate in his body, and then managing to make the situation worse by saying he would not trust Muslims on spiritual issues, but would trust a Muslim to “go down the shops for him”.
Insensitive and patronising that may be, but Robinson also touched on something more relevant to this publication when he said that Christian preachers had a responsibility to speak out on “false doctrines”.
The issue raised is this: if we genuinely believe something to be untrue, no matter how misguided we may be, do we not have a right to challenge it in robust terms? In politics we often bemoan the fact that leaders will not call things as they, or we, see them: indeed, Tony Blair, the bete noire of pretty much every political faction in Britain (a bete noire who oddly managed to win three election) has found grudging praise from across the spectrum this week for suggesting that rather than “listening to” or “understanding” the xenophobic United Kingdom Independence Party, politicians should tackle their arguments head on.
But in religion, we tend to hope that no one will upset anyone too much, in spite of the fact that, for true believers, theological issues are far more important than taxation or anything else.
When Blair’s government proposed (and eventually passed) a law against incitement to religious hatred in Britain, the opposition came from a coalition of secularists and some evangelical Christians, both groups realising, for different reasons, that being able to call an ideology false or untrue – and in the process criticise and question its adherents – was a fundamental right. The trade off in that is acknowledging others’ right to question your truths, something I suspect, judging by the recent controversy in Northern Ireland over a satirical revue based on the Bible, Pastor McConnell and his supporters may not quite excel at.
This article was originally posted on May 29, 2014 at indexoncensorship.org
30 Apr 2014 | Egypt, Iraq, News and features, Nigeria, Pakistan, Religion and Culture, Syria, Tajikistan, Turkmenistan, Vietnam
In January, Index summarised the U.S. State Department’s “Countries of Particular Concern” — those that severely violate religious freedom rights within their borders. This list has remained static since 2006 and includes Burma, China, Eritrea, Iran, North Korea, Saudi Arabia, Sudan, and Uzbekistan. These countries not only suppress religious expression, they systematically torture and detain people who cross political and social red lines around faith.
Today the U.S. Commission on International Religious Freedom (USCIRF), an independent watchdog panel created by Congress to review international religious freedom conditions, released its 15th annual report recommending that the State Department double its list of worst offenders to include Egypt, Iraq, Nigeria, Pakistan, Tajikistan, Turkmenistan, Vietnam and Syria.
Here’s a roundup of the systematic, ongoing and egregious religious freedom violations unfolding in each.
1. Egypt
The promise of religious freedom that came with a revised constitution and ousted Islamist president last year has yet to transpire. An increasing number of dissident Sunnis, Coptic Christians, Shiite Muslims, atheists and other religious minorities are being arrested for “ridiculing or insulting heavenly religions or inciting sectarian strife” under the country’s blasphemy law. Attacks against these groups are seldom investigated. Freedom of belief is theoretically “absolute” in the new constitution approved in January, but only for Muslims, Christians and Jews. Baha’is are considered apostates, denied state identity cards and banned from engaging in public religious activities, as are Jehovah’s Witnesses. Egyptian courts sentenced 529 Islamist supporters to death in March and another 683 in April, though most of the March sentences have been commuted to life in prison. Courts also recently upheld the five-year prison sentence of writer Karam Saber, who allegedly committed blasphemy in his work.
2. Iraq
Iraq’s constitution guarantees religious freedom, but the government has largely failed to prevent religiously-motivated sectarian attacks. About two-thirds of Iraqi residents identify as Shiite and one-third as Sunni. Christians, Yezidis, Sabean-Mandaeans and other faith groups are dwindling as these minorities and atheists flee the country amid discrimination, persecution and fear. Baha’is, long considered apostates, are banned, as are followers of Wahhabism. Sunni-Shia tensions have been exacerbated recently by the crisis in neighboring Syria and extremist attacks against religious pilgrims on religious holidays. A proposed personal status law favoring Shiism is expected to deepen divisions if passed and has been heavily criticized for allowing girls to marry as young as nine.
3. Nigeria
Nigeria is roughly divided north-south between Islam and Christianity with a sprinkling of indigenous faiths throughout. Sectarian tensions along these geographic lines are further complicated by ethnic, political and economic divisions. Laws in Nigeria protect religious freedom, but rule of law is severely lacking. As a result, the government has failed to stop Islamist group Boko Haram from terrorizing and methodically slaughtering Christians and Muslim critics. An estimated 16,000 people have been killed and many houses of worship destroyed in the past 15 years as a result of violence between Christians and Muslims. The vast majority of these crimes have gone unpunished. Christians in Muslim-majority northern states regularly complain of discrimination in the spheres of education, employment, land ownership and media.
4. Pakistan
Pakistan’s record on religious freedom is dismal. Harsh anti-blasphemy laws are regularly evoked to settle personal and communal scores. Although no one has been executed for blasphemy in the past 25 years, dozens charged with the crime have fallen victim to vigilantism with impunity. Violent extremists from among Pakistan’s Taliban and Sunni Muslim majority regularly target the country’s many religious minorities, which include Shiites, Sufis, Christians, Hindus, Zoroastrians, Sikhs, Buddhists and Baha’is. Ahmadis are considered heretics and are prevented from identifying as Muslim, as the case of British Ahmadi Masud Ahmad made all too clear in recent months. Ahmadis are politically disenfranchised and Hindu marriages are not state-recognized. Laws must be consistent with Islam, the state religion, and freedom of expression is constitutionally “subject to any reasonable restrictions imposed by law in the interest of the glory of Islam,” fostering a culture of self-censorship.
5. Tajikistan
Religious freedom has rapidly deteriorated since Tajikistan’s 2009 religion law severely curtailed free exercise. Muslims, who represent 90 percent of the population, are heavily monitored and restricted in terms of education, dress, pilgrimage participation, imam selection and sermon content. All religious groups must register with the government. Proselytizing and private religious education are forbidden, minors are banned from participating in most religious activities and Muslim women face many restrictions on communal worship. Jehovah’s Witnesses have been banned from the country since 2007 for their conscientious objection to military service, as have several other religious groups. Hundreds of unregistered mosques have been closed in recent years, and “inappropriate” religious texts are regularly confiscated.
6. Turkmenistan
The religious freedom situation in Turkmenistan is similar to that of Tajikistan but worse due to the country’s extraordinary political isolation and government repression. Turkmenistan’s constitution guarantees religious freedom, but many laws, most notably the 2003 religion law, contradict these provisions. All religious organizations must register with the government and remain subject to raids and harassment even if approved. Shiite Muslim groups, Protestant groups and Jehovah’s Witnesses have all had their registration applications denied in recent years. Private worship is forbidden and foreign travel for pilgrimages and religious education are greatly restricted. The government hires and fires clergy, censors religious texts, and fines and imprisons believers for their convictions.
7. Vietnam
Vietnam’s government uses vague national security laws to suppress religious freedom and freedom of expression as a means of maintaining its authority and control. A 2005 decree warns that “abuse” of religious freedom “to undermine the country’s peace, independence, and unity” is illegal and that religious activities must not “negatively affect the cultural traditions of the nation.” Religious diversity is high in Vietnam, with half the population claiming some form of Buddhism and the rest identifying as Catholic, Hoa Hao, Cao Dai, Protestant, Muslim or with other small faith and non-religious communities. Religious groups that register with the government are allowed to grow but are closely monitored by specialized police forces, who employ violence and intimidation to repress unregistered groups.
8. Syria
The ongoing Syrian crisis is now being fought along sectarian lines, greatly diminishing religious freedom in the country. President Bashar al-Assad’s forces, aligned with Hezbollah and Shabiha, have targeted Syria’s majority-Sunni Muslim population with religiously-divisive rhetoric and attacks. Extremist groups on the other side, including al-Qaeda and the Islamic State of Iraq and the Levant (ISIL), have targeted Christians and Alawites in their fight for an Islamic state devoid of religious tolerance or diversity. Many Syrians choose their allegiances based on their families’ faith in order to survive. It’s important to note that all human rights, not just religious freedom, are suffering in Syria and in neighboring refugee camps. In quieter times, proselytizing, conversion from Islam and some interfaith marriages are restricted, and all religious groups must officially register with the government.
This article was originally posted on April 30, 2014 at Religion News Service
