Author Archives: Amnesty

“Rights of the People” : The Suppression of Freedom of Speech in Iran

By: Anonymous

The 1906 Constitution of Iran would only age seventy three years before the theocracy resulting from the Islamic revolution would replace it in December of 1979. The new collection of laws took influence from Islamic principles and concepts. At first glance, with the exception of the inclusion of religious ideas within a number of articles, the Constitution reads as any other. However, it is not what’s written down that matters, rather whether it is put into practice; whether reality is congruent with legislation.

Chapter 3 of the Constitution of the Islamic Republic of Iran concerns itself with the “Rights of the People.(Constitute Project, 2021)” Article 27, specifically, states that, “Public gatherings and marches may be freely held, provided arms are not carried and that they are not detrimental to the fundamental principles of Islam. (Constitute Project, 2021)” In short, peaceful demonstrations are permitted.

Despite this law having been in the constitution, untouched, since 1979, the Iranian regime is notorious for shutting down any form of protest, no matter how peaceful. The demonstrations of November of 2019 are a recent and tragic example.

Years of government mismanagement and corruption led to an almost 300% increase in the price of fuel; a natural resource that was supposed to have been nationalised, but never was (United States of Peace, 2021). Despite people being aware of the government’s brutally intolerant reactions to any form of opposition, the people of Iran courageously took to the streets in peaceful protest on the 15th of November (United States of Peace, 2021).. Unarmed civilians were met with riot police, tear gas, and live bullets (United States of Peace, 2021). Personal acquaintances of deceased protesters asserted that their companions died of gunshots to the head and/or to the chest (Human Rights Watch, 2020). Later, the testimony of a former security officer would assert that orders from the office of the Supreme Leader authorised the firing of bullets directly at people (Iran International, 2022). On the 16th of November, the government enacted an internet blackout, effectively cutting off the country from the international community (Human Rights Watch, 2020). This was detrimental given the fact that local news outlets are heavily censored. Social media was the primary form of communication between the average Iranian and the outside world and, for those who were unable to protest physically, it was a means of using their voice to accumulate attention from international media and other groups.

By the end of the protests, hundreds were killed, thousands were injured, and at least seven thousand people were arrested (many of whom had sustained severe wounds) (Ministry of Immigration and Integration, 2020). The specific numbers are a subject of controversy as the regime, unsurprisingly, threatened many of the victims’ families to silence. Furthermore, they were forbidden from holding funerals or hosting memorial services This attempt to supress the truth becomes increasingly abhorrent when we consider the fact that many of the victims’ families were already underprivileged, scilicet, low-income and working-class (Fassihi and Gladstone, 2019). Such systematic repression in response to a  public gathering where arms were not carried (by anyone other than the IRGC and other such security forces) and the subject matter was not in any way “detrimental to the fundamental principles of Islam,” is emblematic of the regime’s efforts to subjugate the Iranian people and prevent them from seeking justice, reform, or even just closure for their loss. The “Rights of the People,” as outlined in the regime’s very own constitution have never and still do not translate into reality.

There are myriad other examples of protests that ended in public devastation including (but not limited to): the Student Protests of 1999, the 2009 Green Movement, and the 2017 Economic Protests (United States of Peace, 2021). All started peacefully, all ended in spilt blood and thousands of arbitrary arrests. Detainees have since been subject to torture, and in some cases, execution.  Furthermore, their families have been routinely threatened and gaslighted. Violence from the theocracy is not unprecedented, but that is not an excuse to overlook these atrocities. 

Every human should have the right to speak freely, especially with regards to their fundamental needs. The people of Iran have been deprived of this right for decades. They have, and continue to suffer under a regime that cannot even uphold the laws that they, themselves, wrote. It is the responsibility of the international community and human rights organisations to hold the Iranian government accountable for their infringement of human rights. Formal investigations into these crimes should not simply be ideas that are forgotten as soon as they are suggested, rather they should be seriously followed through. The regime has been a source of trauma and agony, not only for the people living on Iranian soil but also the millions of Iranians scattered across the globe. Their continuing presence in a position of authority is detrimental to both the victims of their obscenity and those who must witness it.

References:

  1. Constitute Project. “Iran (Islamic Republic of)’s Constitution of 1979 with Amendments through 1989.” Constitute Project, 26 Aug. 2021.
  2. Fassihi, Farnaz, and Rick Gladstone. “With Brutal Crackdown, Iran Is Convulsed by Worst Unrest in 40 Years.” The New York Times, The New York Times, 1 Dec. 2019, https://www.nytimes.com/2019/12/01/world/middleeast/iran-protests-deaths.html.
  3. Human Righs Watch. “Iran: No Justice for Bloody 2019 Crackdown.” Iran: No Justice for Bloody 2019 Crackdown, 17 Nov. 2020, https://www.hrw.org/news/2020/11/17/iran-no-justice-bloody-2019-crackdown.
  4. Iran International. “IRGC Officer Says 850 Killed in Two Iranian Provinces Alone in 2019 Protests.” Iran International, Iran International, 6 Feb. 2022, https://www.iranintl.com/en/202202065630.
  5. Ministry of Immigration and Integration. “Iran November 2019 Protests.” The Danish Immigration Service, 2020.
  6. United States Institute of Peace. “Fact Sheet: Protests in Iran (1979-2020).” The Iran Primer, 21 Jan. 2021, https://iranprimer.usip.org/blog/2019/dec/05/fact-sheet-protests-iran-1999-2019-0.

Protect Her Choice for Her Protection

By: Penelope Giesen

In the United States’ latest revision on placing legal restrictions for women’s access to safe reproductive care, the Florida State
Legislature voted to ban abortions for women after 15 weeks. This latest law is following a similar law
passed in Mississippi which will go to the Supreme Court sometime this summer. Florida had been a
haven for women seeking abortions throughout the south, so this ruling poses a threat to millions of
women seeking safe healthcare. Access to safe abortions is a human right and despite the religious
rationale given by conservative politicians, the reality is that abortions happen. Though sanitary and safe
abortions with legal oversight are the ones restricted, illegal and horrific procedures that are a danger to women seeking them
will continue.

The reality is that women who seek abortions, often who fall into younger age groups with comparatively less disposable income relative to their peers, are likely to seek protect their future and fear of
the situation a baby would be born into. This results in many cases where women seek abortions whether they are legal or not. The New York
Times published data on the abortions sought in Texas following a new restrictive law on abortions in that
state. This data found that though the number of abortions shrunk, its impact was severely restricted by
women seeking abortion pills and out-of-state legal abortions. In total, the New York Times estimates that
abortions fell by about 10%.

The reality is that these laws don’t stop abortions, yet they endanger women and harm
marginalized and lower income communities the most. Women who can afford to travel to another state, take time
off from work, and pay for child care and/or transportation will continue to have safe and legal abortions. Yet,
women who don’t have the ability to do so will be faced with a horrifying reality. Some effects include women carrying to term a fetus
when they are not emotionally or physically prepared for or seeking a dangerous, painful, and horrifying
illegal procedure. The Guttmacher Institute reports that in 1965, illegal abortions accounted for close to
200 deaths and 17% of pregnancy-related deaths.

The laws being introduced in Florida, Mississippi, and many others are ineffective in stopping
abortions, and will result in horrifying deaths as well as traumatizing and unwanted pregnancies that are easily avoidable. These restrictions will
further burden the most vulnerable and marginalized groups of our society.

References:

  1. Gold, Rachel Benson. “Lessons from before Roe: Will Past Be Prologue?” Guttmacher Institute, 14 Sept.
    2018, https://www.guttmacher.org/gpr/2003/03/lessons-roe-will-past-be-prologue.
    2. Mazzei, Patricia, and Alexandra Glorioso. “Florida Lawmakers Vote to Ban Abortions after 15 Weeks.”
    The New York Times, The New York Times, 4 Mar. 2022,
    https://www.nytimes.com/2022/03/03/us/florida-abortion-ban.html?searchResultPosition=4.
    3. Sanger-katz, Margot, et al. “Most Women Denied Abortions by Texas Law Got Them Another Way.” The
    New York Times, The New York Times, 6 Mar. 2022,
    https://www.nytimes.com/2022/03/06/upshot/texas-abortion-women-data.html

Remain in Mexico: Human Rights Abuses on the U.S.-Mexico Border

By: Tia DeRuiter

In January of 2019, former U.S. President, Donald Trump, and his administration,
enacted the “Remain in Mexico” policy (MPP) (Abdalla, 2022). Since then, this program has
become a contentious issue, making up a key tenant in Joe Biden’s 2020 election campaign
(Abdalla, 2022). Shortly after President Biden’s inauguration, he ceased accepting new
enrollments in this program, and finalized the eradication of MPP in June of 2021 (Abdalla,
2022). While fulfilling his promises, two states, Texas and Missouri contested the removal in
court, and won, the program being reinstated in August (Abdalla, 2022). While Biden has
since asked the Supreme Court to overrule this decision, and will begin doing so in April of
2022, the program continues (Abdalla, 2022).

Former president, Donald Trump, made much of campaign and tenure, on the premise
of anti-migration and xenophobic sentiments (Abdalla, 2022). The MPP program is in
consequences of these discriminatory ideologies, looking to end “frivolous” asylum-claims
(Abdalla, 2022)). This program mandates the removal of any arriving migrants to the
U.S.-Mexico border, forcing them to, much like its namesake, remain in Mexico (Human
Rights Watch, 2022). These migrants must stay in Mexico while their claims are heard in
court, processed, and ultimately until the decision has been made to grant or deny them entry
into the U.S. (Abdalla, 2022).

Since its establishment in 2019, this program has come under heavy criticism for the
dangerous conditions and violence asylum seekers are subjected to as a result (Abdalla, 2022;
Human Rights Watch, 2022). It is estimated that over 71,000 migrants have been a part of this
program in its duration, including children, and people with disabilities and chronic health
issues (Human Rights Watch, 2022). Subsequently, many of these asylum seekers have
reported to be at risk of and experienced violence, including rape, extortion, kidnapping, and
murder (Abdalla, 2022). According to Human Rights Watch (HRW), this number reached
upwards of 1,500 as of February 2021 (Human Rights Watch, 2022). Many of these migrants
have also reported a lack of access to basic services, such as health care (Human Rights
Watch, 2022). In addition to these grave violations of human rights, these asylum seekers
have also been forced to to wait months, and even years to have their claims heard in court
(Abdalla, 2022). This program is evidently a violation of human rights law, international law,
and migration law, and yet it continues.

Since courts in Missouri and Texas ruled in favour of reinstating the program last
year, Biden and his administration has made strides to make the process safer for
asylum-seekers (Abdalla, 2022). Including providing interviews to evaluate the threat of
returning to Mexico, determining whether these asylum seekers are well-founded in their
fear, and thus not safe to return to Mexico (Abdalla, 2022). In addition to making access to
lawyers readily available, and mandating that case decisions be made within 180 days
(Abdalla, 2022). While these changes may be a step towards protecting more migrants, they
are also largely symbolic. Migrants and asylum seekers alike continue to have their rights
violated, and those who are forced back to Mexico, remain in danger.

This programs, and others like it, such as Title 42, a policy restricting asylum-claims
during Covid-19, are evidence of the United States’ failing immigration laws, and
xenophobic foundations (Human Rights Watch, 2022; Montoya-Galvez, 2022). It has been,
according to HRW (2022), fundamental to Donald Trump’s efforts to destroy the
asylum-system in the U.S., and to the exacerbation of the inadequacies of the current system.
Ultimately, creating an institution that is deleterious to immigrants, and in contradiction to
many laws. Sparking investigations into this program, and others like it; court challenges, and
appeals to previously made legislative decisions by human rights groups, and others (Human
Rights Watch, 2022).

In February of 2022, the Supreme Court answered calls-to-action by many of these
organizations, deciding to rule on the ultimate fate of the MPP program (Montoya-Galvez,
2022). Arguments will begin in April of this year, against the court decisions to restore the
policy (Montoya-Galvez, 2022). This case is a part of many other’s taken out by the Biden
administration to fight the numerous blocks the Texan government has made to President
Biden’s immigration policies (Montoya-Galvez, 2022). While there is hope that the Supreme
Court will overturn the smaller court’s decisions, effectively ending the MPP’s reign, it does
not end the atrocious conditions migrants experience when attempting to enter the United
States. The high-levels of migrant apprehensions, and later detainments, in conjunction with
other discriminatory policies, such as the aforementioned Title 42, continue to contribute to
the deplorable circumstances surrounding migration (Montoya-Galvez, 2022).

References

  1. Abdalla, J. (2022, January 7). ‘Remain in Mexico 2.0’: How did the Trump-era policy get
    revived? Aljazeera.
    https://www.aljazeera.com/news/2022/1/7/remain-in-mexico-how-did-a-trump-era-pol
    icy-get-revived
    2. Human Rights Watch. (2022, February 7). ‘Remain in Mexico’: Overview and Resources.
    Human Rights Watch.
    https://www.hrw.org/news/2022/02/07/remain-mexico-overview-and-resources
    3. Montoya-Galvez, C. (2022, February 19). Supreme Court agrees to weigh in on legal fight
    over the ‘Remain in Mexico’ border policy . CBS News.
    https://www.cbsnews.com/news/immigration-supreme-court-remain-in-mexico-border
    -policy/

The Ethics of the Winter 2022 Olympics

By: Tia DeRuiter

As the Winter 2022 Olympic Games come to a close, the questions of its morality still
persist. Located in Beijing, China, this year’s Olympics came under immense criticism
throughout the media due to the numerous human’s rights abuses occurring in the country.
Despite the high levels of surveillance throughout the country, restrictions in freedom of
speec, and the persecution, detainment, and torture of Uyghur Muslims and other ethinic
groups, the Games continued (Lamney 2022; Wharton, 2022). Many human rights
organizations challenged the International Olympic Committee’s (IOC) choice to hold the event
even in the country, as it has been recognized that China’s behaviours are paramount to
extreme human rights abuses, and the treatment of the Uyghur Muslims akin to genocide
(Lamney, 2022). Calling into consideration the ethics of the Olympics.

Unfortunately, the criticisms are not new, similar ones were raised prior to 2008
Summer Games in Beijing (Lamney, 2022). Many hoped these Games would prove to be
beneficial for China, encouraging them to better-position themselves in the world, as well as
improve their human rights (Lamney, 2022). Yet, these optimisms proved futile, while China
has grown influentially in the last decade, its ill-treatments of its citizens have become more
dire (Lamney, 2022).

Over the past decade, the world has seen China evolve into an authoritarian state, its
population under constant surveillance, and facing harsh punishments for speaking out
against the regime (Lamney, 2022). In 2017, numerous reports came forth, detailing the
experience of Uyghur Muslims, and other ethnic minorities, experiences in China’s Xinjiang
“re-education” camps (Amnesty International, 2022). Including arbitrary imprisonment,
torture, forced labour, forced sterilization and abortions, and the suppression of Islam
(Amnesty International, 2021). Under the guise of quelling extremism, the Chinese
Government has gone to extraordinary lengths to mask the true nature of these camps
(Amnesty International, 2021). Since then, numerous human right’s organizations, and
governments alike have called out China’s deplorable violations, such as Amnesty
International, and Human Rights Watch

When it was confirmed, in the spring of 2021, that the Winter Olympics will indeed
be held in Beijing, it sparked a wave of denouncements on the international stage. While
many columnists drew attention to the rights abuses, and the boycotts government officials,
like President Biden, have made, few called out what this piece will argue should have
happened: a complete boycott while the Games remained in China (Wharton, 2022).

A key point being made in many articles is that a total boycott of the Olympics would
be harmful, taking away chances the athletes have worked their whole lives for (Lamney,
2022; Wharton, 2022). While it is difficult to not sympathize with this viewpoint, and the
athletes potential loss, it is, in my opinion, inappropriate to dismiss the situation in China for
this reason. Yes, athletes work hard, devote their lives, and give up a lot for their sport, but
people in China are being persecuted for their religion, tortured for basic beliefs, and
imprisoned for speaking out against these injustices (Amnesty International, 2021). The stage
may be the largest in the world, the exposure and competition like no other for the athletes,
but that is not justification for complicity in this treatment. Like many human rights
organizations, this excusal of China’s violations is akin to sports-washing (Regencia, 2022).
That being, “the practice of an individual, group, corporation, or nation-state using a major or
prestigious international sport to improve its reputation, through hosting a sporting event, the
purchase or sponsorship of sporting teams, or by participation in the sport itself’ (Wikipedia).
Much like the Summer 2008 Olympics in Beijing, this event, and the attendance of it, not
only ignores the human rights abuses, but provides China with a stage to boost its reception
(Lamney, 2022; Regelcia, 2022). Despite the devastation it would be for athletes to miss-out
on the Olympics, it is what should have been done, if not to call out China’s atrocious
behaviours, then to not excuse them, or grant an opportunity to disguise them.

The IOC, and some athletes alike, took this excuse one step further, calling the
Olympics a space free from politics, which is instead focused on unity (Lamney, 2022;
Wharton, 2022). While the claim itself is not only preposterous, it is also historically and
contemporarily inaccurate. The Olympics has long been used as international stage for
politics, from the 1936 Games in Germany during the Nazi regime, to Tommie Smith and
John Carlos raising their fists during the American anthem in the 1968 Mexico City Games
(Lamney, 2022; Wharton, 2022). It too has been contended that the continued existence of the
Olympics itself rests in politics, those in which are quite troublesome (Wharton, 2022). This
year’s Olympics, and the decision to hold them in China, is claimed to be one in which stems
from China’s monetary status as an authoritarian state (Wharton, 2022). Unlike other
democratic countries, China does not have to ask and get permission for spending large
amounts on the Olympics, rather its state has full discretion over its spending (Wharton,
2022). Because of this, many have speculated that in the near future, we will begin to see a
pattern of the IOC choosing authoritarian states for their hosts, in order to avoid obstacles and
conflicts in planning and hosting the Games (Wharton, 2022). Thus, while the IOC contends
the Olympics to be a space free from politics, it is entrenched in them, and nothing to ignore.
These are not the Games of unity, but rather those of division, placing the athletes’ and
viewers’ importance above those suffering grave rights violations in China.

The Olympics have long been an enjoyable event for many people, supporting your
country’s athletes, and watching the best of the best. Yet, this year’s Games have posed a
difficult situation for many, between rooting for their country, and acknowledging the
egregious human rights violations occurring in China. While it is hard not to see the validity
of the athletes’ attendance at this year’s Olympics, especially when appealing to emotions, it
is nonetheless a Games entrenched in ethics. In my opinion, this year’s Olympics were
unethical, dismissive, and unfortunately communicative of a disastrous message. That being,
it is okay to put aside China’s atrocious behaviours, and allow them to mask such, in order to
continue the event, its profits, and ultimately its blissfully ignorant enjoyability on an
international stage.

References

  1. Amnesty International. (2022, January 11). China: Draconian repression of Muslims in
    Xinjiang amounts to crimes against humanity. Amnesty International.
    https://www.amnesty.org/en/latest/news/2021/06/china-draconian-repression-of-musli
    ms-in-xinjiang-amounts-to-crimes-against-humanity/
  2. Lamney , D. (2022, February 6). We can’t let China use the Olympics to mask genocide and
    human rights abuses . The Guardian.
    https://www.theguardian.com/commentisfree/2022/feb/06/we-cant-let-china-use-olym
    pics-mask-genocide-human-rights-abuses
  3. Regencia, T. (2022, February 3). Chinese exiles: Boycott winter olympics over Uighur
    ‘genocide’. Winter Olympics News.
    https://www.aljazeera.com/news/2022/2/2/chinese-exiles-boycott-beijing-olympics-ov
    er-uyghur-genocide
    Wikipedia (n.d.). Sportswashing. Wikipedia. https://en.wikipedia.org/wiki/Sportswashing
  4. Wharton , D. (2022, February 1). The ‘feel guilty games’?: China’s human rights issues have
    forever marked the Beijing Olympics. Los Angeles Times.
    https://www.latimes.com/sports/olympics/story/2022-02-01/feel-guilty-games-beijingwinter-olympics

Release Osman Kavala

By: Lara Hovagimian

Background

Turkey’s decision to ignore the Council of Europe’s deadline to release Turkish activist and businessperson Osman Kavala has come as no surprise. Assaults on human rights and the rule of law have been commonplace in the last few years, particularly since the attempted 2016 coup against President Recep Tayyip Erdoğan. In fact, Kavala was indicted due to his alleged role in the July 2016 attempted coup, hours after being acquitted for “attempting to overthrow the government by force and violence” in connection with the 2013 mass protests which began in Gezi Park (Human Rights Watch, 2020). Kavala was accused of financing the Gezi Park protests, attempting to overthrow the government by helping orchestrate the 2016 coup, and espionage. He denies the charges, which carry a life sentence without parole. After a hearing on January 17, 2022, a Turkish court ruled that Kavala should stay in prison, despite his more than four years in pre-trial detention (ABC News, 2022).

The European Court judgment in Kavala v. Turkey (Application no. 28749/18) found violations of the following provisions of the European Convention on Human Rights: Article 5(1) (right to liberty and security), Article 5(4) (right to a speedy decision on the lawfulness of detention), and the rarely used Article 18 (limitation on use of restrictions on rights) taken together with Article 5(1). The Court continues to demand the Turkish government to release Kavala. Any continuation of his detention would prolong the violations and breach the obligation to abide by the judgment in accordance with Article 46(1) of the Convention. The Court said that by detaining Kavala, the Turkish authorities have “pursued an ulterior purpose, namely to silence him as human rights defender” (International Commission of Jurists, 2020).

Osman Kavala’s History of Activism

In 2002, Kavala founded the civil society organization Anadolu Kültür. It works towards developing collaborations among artists, cultural workers, and NGOs from Turkey and its neighbours, as well as other countries. The organization also supports youth social involvement, and implements projects to strengthen Turkey’s relations with Armenia. It has also published works relating to the history of the Armenian Genocide and the Syrian refugee crisis (Anadolu Kültür).

What Can You Do?

You should consider signing a petition to release Osman Kavala from prison at https://www.osmankavala.org/en/statements-about-osman-kavala/202-a-petition-to-the-president-prime-minister-and-grand-national-assembly-of-turkey-by-an-international-network-of-artists. The petition appeals to the President, Prime Minister and Grand National Assembly of Turkey to review the case of Osman Kavala as a matter of urgency. This petition has already been signed by several prominent academics and journalists, including Thomas de Waal, Christina Maranci, and Clare Shine.

You should also considering looking at Anadolu Kültür’s publications at https://www.anadolukultur.org/EN/36-our-publications/, which remain the fruits of Kavala’s work as an activist.

References

  1. “Turkey: Events of 2020.” Human Rights Watch, https://www.hrw.org/world-report/2021/country-chapters/turkey#.
  2. Bilginsoy, Zeynep. “Turkish court rules to keep philanthropist Kavala in prison.” ABC News, ABC, January 17, 2022, https://abcnews.go.com/International/wireStory/trial-philanthropist-dozens-resumes-turkey-82303822.
  3. “Turkey: Release Osman Kavala.” International Commission of Jurists, September 7, 2020, https://www.icj.org/turkey-release-osman-kavala/.
  4. Anadolu Kültür, https://www.anadolukultur.org/EN/.

The Janus-Face of Injustice: A Scathing Review of Humanity

By: Hero Aiken

Internationally, Canada has a spotless reputation. It is a clean, developed, technologically advanced country with a plethora of natural resources. In addition, the people are known for their kindness and exemplary treatment of others. In fact, to foreigners, “Canada is bathed in a glow as rosy as the leaf upon its flag.” (How Canada is Perceived Around the World, CBC, §3). The city of Toronto represents the crowning jewel of Canadian urbanism for many. It merges sophistication, excitement, opportunity and wonder, all while boasting the title of “most multicultural city in the world.” (Toronto: the City of 140 Languages, BBC). For these reasons, it might give the uninformed observer whiplash to consider the underlying failures of this fabled city to protect its most vulnerable. On a daily basis, commuting along Toronto’s major arterial roads will expose the commuter to countless unhoused individuals. It is enough to shatter any unqualified and false illusion of the city and, by extension, the country as a whole and its citizens. On average, 8,700 Torontonians are experiencing homelessness on any given day. This means that for every 10,000 people in Toronto, approximately 30 are homeless (About Toronto Homelessness, Homes First). And yet, the city maintains only 6,800 beds for those experiencing homelessness, many of which are only 24-hour respite beds (City of Toronto). How can good PR mask such glaring negligence of our most at risk? When brutal Canadian nights are spent in outdoor parks and on street corners, babies and seniors alike feel hunger gnawing at their insides. More than 100 unhoused people died in Toronto in 2021 alone (CBC). How do we muster the audacity to present such a falsely noble image to the world?

From this example come the following questions: where has this delusion come from? Who is perpetuating it? What are the consequences of its continued existence and success?

Unfortunately, in the midst of tragedy, the overwhelming response often consists of disguising the issue. For example, in the case of homelessness in Toronto, funds and efforts are lent to make transit shelters and subway stations inaccessible to those in need of shelter. Iron bars are placed on park benches to avoid the unseemly sight of someone hopeless to get some rest. Unnecessary architecture, like the pop-up restaurant that evicted dozens of unhoused individuals in 2019, misuse resources that could be allocated to the care of these people. These changes do nothing to solve the underlying issues which cause homelessness (The Problem with Literally Dining in A Bubble, Toronto Star). Toronto is not alone in this hypocrisy, perpetuating an aura of wholesome trustworthiness while simultaneously declining to meet the needs of the people. Many are those jurisdictions that enjoy a glamorous appearance in the sight of the world, all while perpetuating injustices on their people. Failure to clothe, feed and house all those who are in need is among humanity’s greatest failures. Who can we rely on if we cannot rely on each other?

The above is a concrete example of this frightening phenomenon. If it a surface level slight -if the material reality of millions was not affected by this farce – it would be unreasonable of me to condemn it so harshly. After all, who has not attempted to show their best face to the world? Who does not shy away from their faults? As it stands, however, the failure to recognize this issue will prevent the full provision for the survival and thriving of individuals both locally and worldwide. Thus, we would be irresponsible to denounce it in any but the clearest terms. How can we respect the humanity of each person 一 including “the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services” (UDHR) 一 if we do not acknowledge that it is not indeed being respected? To amputate the roots of inequality and suffering in society, we must cease to be dazzled by the blooms of good manners and good PR. This article aims to sweep aside these distractions and reveal our dangerous attitudes towards injustice and inequality. As long as an ounce of humanity’s energy is spent masking our equals’ suffering, rather than working towards the alleviation of their suffering, we will fail to enact lasting change.

Our greatest strength as humans lies in our ability to collaborate and pool our resources. Conversely, our greatest weakness is our propensity towards factionalism and discord. That said, two things can be gleaned from this: first, we will be unable to act ethically and care for all of humanity if we do not overcome the delusion that we are already doing so. Second, if we do not overcome this misapprehension and work together to provide equality, all will be weakened. Even those who do not suffer acutely from inequality will not fail to suffer from the failure to address it. These are the stakes we are operating under. We cannot afford to hide from our mistakes any longer.

Works Cited

“About Toronto Homelessness.” Homes First, 9 Feb. 2021,

homesfirst.on.ca/about-toronto-homelessness/#:~:text=There are approximately 8,700 people,wait list for supportive housing.

City of Toronto. “City of Toronto 2021/22 Winter Plan Adds Additional Shelter Spaces, Affordable Homes and Enhanced Street Outreach for People Experiencing Homelessness.” City of Toronto, 22 Oct. 2021,

www.toronto.ca/news/city-of-toronto-2021-22-winter-plan-adds-additional-shelt er-spaces-affordable-homes-and-enhanced-street-outreach-for-people-experie ncing-homelessness/#:~:text=From April 2020 to September,within the Toronto Community Housing.

Drolet, Gabrielle. “The Problem with Literally Dining in a Bubble.” Thestar.com, 8 Apr. 2019,

www.thestar.com/opinion/contributors/2019/04/08/the-problem-with-literally-dini ng-in-a-bubble.html.

“Ever Wonder Why You Can’t Lie down on Most City Benches? It’s Thanks to ‘Defensive Design’ | CBC News.” CBCnews, CBC/Radio Canada, 2 July 2019, www.cbc.ca/news/canada/toronto/how-defensive-design-leads-to-rigid-benches -metal-spikes-and-visual-violence-in-modern-cities-1.5192333.

“More than 100 Unhoused People Died in Toronto This Year. Some Say the Shelter System Is ‘Crumbling Quickly’ | CBC News.” CBCnews, CBC/Radio Canada, 30 Dec. 2021,

www.cbc.ca/news/canada/toronto/homeless-deaths-toronto-2021-1.6300513. “Toronto: the City of 140 Languages.” BBC Travel, BBC,

www.bbc.com/travel/article/20170728-canadas-city-of-140-languages.

Aiken 5

“Universal Declaration of Human Rights.” United Nations, United Nations, www.un.org/en/about-us/universal-declaration-of-human-rights.

“What the Rest of the World Thinks of Canada | CBC News.” CBCnews, CBC/Radio Canada, 3 July 2015,

www.cbc.ca/news/canada/how-canada-is-perceived-around-the-world-1.31323 43.

Chaos in Kazakhstan: Protests, Violence and Russian Troops

By: Peter Xavier Rossetti

As Kazakhstan made its way into the new year, the Central Asian country was gripped by intense civil unrest. The rage and anger emitted from the people of Kazakhstan erupted into a violent explosion seemingly overnight, but, in reality, this chaos has far deeper roots. For a long time now, Kazakhstanis have been in great discontent with their government and leaders. With limited room for democracy and transparency, Kazakhstan, a former member of the Soviet Union, seems to have been placed in a strange gray zone. It exists in a post-Soviet era but does not share much of the change and reform that other ex-Soviet states enjoy. Now the floodgates which held in the people’s collective resentment seem to have flung wide open, and the culprit is the most common thing in the country: oil.

Kazakhstan has an abundance of oil. According to Reuters, the country has recently produced 1.6 million barrels of oil per day (Bousso and Edwards, 2022). Such a vast tap into this highly coveted resource has helped keep fuel prices relatively low for Kazakhstanis. These affordable prices extend to include a certain type of fuel called liquefied petroleum gas, or LPG, which many in the country use for transportation (BBC, 2022). However, as the new year approached, the price of LPG spiked upwards to an uncomfortable level for the majority of Kazakhstanis. In outrage, citizens in the western end of the country headed to the streets in protest even though unauthorized gatherings and demonstrations are illegal in Kazakhstan (BBC, 2022). As the demonstrations continued and spread with more people joining in all over the country, it soon became clear that this was not only about LPG prices.

The lack of democratic rights and freedoms in Kazakhstan has been deemed the true source of the movement. What started as a wave of anger over sharply rising fuel prices has evolved into a much more encompassing demonstration. A brief background in Kazakhstani political history in the post-Soviet era is necessary to fully understand why this is the case.

Since its independence from the Soviet Union until 2019, Kazakhstan has been openly ruled by one man – Nursultan Nazarbayev (Walker, 2022). Nazarbayev stepped down in 2019, giving way to the new and current president, Kassym-Jomart Tokayev. It is strongly believed that Nazarbayev still controls Kazakhstan, with Tokayev acting as a mere political puppet. This assertion is supported by the fact that Tokayev comes from Nazarbayev’s party, the Nur Otan party, and was personally hand-picked by the former president himself (Putz, 2021). Therefore, Kazakhstan is still under the control of the same man. What all of this means is that this Central Asian nation has remained politically stagnant for thirty years straight.

Those years in question were not specifically prosperous for anyone but the select few individuals in power. The Nur Otan party has been routinely connected to corruption, suppression of the press, a lack of transparency and other autocratic tendencies. The government under Nazarbayev has afforded its citizens very little in the way of rights and freedoms. This oppressive way Kazakhstan treats its citizens has built strong resentment towards the Nur Otan party and government. This irritation had seemed to finally hit a breaking point at the beginning of January. For the people of Kazakhstan, it is no longer about fuel prices. It is about their treatment over the last thirty years.

Unfortunately, due to government-issued internet blackouts, the details revolving around the Kazakhstan protests, as they were happening, are inconsistent (Kirby, 2022). However, we can be sure that the clash between civilians and law enforcement resulted in the government’s brutal measures to cease the protests. As the protests spread over the country, they began to get into violent contact with police and other authorities. According to the Almaty – the biggest city in Kazakhstan – police force, dozens of protesters were killed, and hundreds were arrested during the days the protests and riots gripped the city (Regan, 2022). It is a similar pattern in other large cities throughout the country. Rioting, vandalism and looting became a common feature as the protests devolved into mindless violence between police and civilians.

Even as the government, barring President Tokayev, resigned, the protest and violence continued. The president eventually denounced the protesters as “terrorist bands” and called upon Kazakstan’s allies in the Collective Security Treaty Organization (CSTO) to dispatch peace-keeping forces (Thomson Reuters, 2022). The CSTO is an alliance of ex-Soviet states, including Russia, to help its members maintain order in their own respective countries. The alliance had dispatched 2,500 troops, most of whom were Russian (BBC, 2022). With the military and law enforcement beginning to take back control in Kazakhstan cities, the protests and riots began to lose momentum.

The violence in Kazakhstan has been destructive to the Kazakhstani state and the average civilian businesses and families that were ruined in the chaos. As the dust from these events settled, Kazakhstan has found itself polarized and shaken. No one can say for certain what will happen next, but there is an obvious path forward – that being peaceful reform to the country. With its abundance of natural resources, Kazakhstan can improve the lives of all its citizens but instead chooses to make the very few and powerful richer. The injustices that have been served to the citizens of Kazakhstan for more than thirty years must end. The people of this Central Asian nation should be able to choose their future and not live under one predetermined by one man. The citizens of Kazakhstan deserve better and should not have to choose between living in a state of tyranny or one of turmoil.

Citations

Bousso, Ron and Rowena Edwards. “Key Kazahk oilfield hit by protests.” Reuters. January 6, 2022.

https://www.reuters.com/business/energy/chevron-says-production-continues-kazakhsta n-oil-venture-2022-01-06/

“Kazakhstan: Why are there riots and why are Russian troops there?” BBC. January 10, 2022. https://www.bbc.com/news/explainers-59894266

Kirby, Jen. “How protests in Kazakhstan could become a geopolitical crisis.” Vox. January 8, 2022.

https://www.vox.com/2022/1/8/22872642/kazakhstan-protests-russia-troops-putin

Regan, Helen. “Kazakhstan is in turmoil and regional troops have been sent to quell unrest. Here’s what you need to know.” CNN. January 7, 2022.

https://www.cnn.com/2022/01/06/asia/kazakhstan-almaty-protests-explainer-intl-hnk/inde x.html

Putz, Catherine. “Nazarbayev to Step Down From Nur Otan Party Leadership.” The Diplomat. December 2, 2021.

https://thediplomat.com/2021/12/nazarbayev-to-step-down-from-nur-otan-party-leadershi p/

Thomson Reuters. “Kazakhstan protests turn deadly as crowds storm, torch public buildings.” CBC. January 5, 2022.

https://www.cbc.ca/news/world/kazakhstan-fuel-protests-1.6281653

Walker, Shaun. “Kazakhstan president vows to destroy ‘bandits and terrorists’ behind protests”. The Guardian. January 7, 2022.

https://www.theguardian.com/world/2022/jan/07/kazakhstan-president-vows-to-destroy-b andits-and-terrorists-behind-protests

Canada Must Demand Justice for PS752 Victims

By: Nima Ashtari

Saturday, January 8th, marked exactly two years since Iran’s Islamic Revolutionary Guard Corps (IRGC) shot down Ukraine International Airlines Flight 752 (PS752) over Tehran, killing all 176 passengers and crew on board (Al Jazeera 2020). Of the passengers, 138 had ties to Canada, and 8 were members of the University of Toronto community (Matti 2020). Canada has the opportunity to affirm its human rights commitments by vigorously demanding answers, accountability, and justice for the victims of PS752 and victims of countless other human rights abuses perpetrated by the Iranian regime. However, the Canadian response has thus been inadequate.

Two years after the downing of PS752, families of the victims and their loved ones are still struggling to find answers from the Iranian government and garner meaningful support from the international community. In the three days following the tragedy, Iran sought only to obfuscate and deny: Iranian authorities promptly bulldozed the crash site to remove evidence and blamed the tragedy on engine failure (Reuters 2020). As multiple intelligence agencies compiled evidence suggesting that the IRGC was involved, Iran was forced to change its narrative. On July 11th, the Iranian government admitted that the IRGC shot down the aircraft by accident after mistaking it for a hostile target (McKernan 2020). To this day, Iran’s halfhearted admission of guilt remains the only source of closure for the families of the deceased passengers. An independent investigation of the crash in line with international standards was never completed. Iran has yet to impose legal consequences on any senior officials involved in the decision to fire at the aircraft.

Fortunately, the families of some of the victims have been able to find marginal relief through a civil lawsuit in the Ontario Court of Justice. Last May, Justice Edward Belobaba of Ontario’s Superior Court of Justice ruled in a civil lawsuit that Iran’s actions on January 8th constituted an intentional “act of terrorism” (Burke and Tizhoosh 2021). On January 3rd, the same court awarded $107 million in compensation to a small group of plaintiffs who had lost loved ones in the crash (Burke 2022). However, the significance of the judge’s ruling is severely dampened by the fact that Iran declined to represent itself in court and will undoubtedly use the ruling as an excuse to distance itself from the negotiating table. Additionally, financial compensation has never been a priority for the affected family members, who want to see the IRGC be held accountable and for the truth to be revealed.

Hamed Esmailion serves as President of The Association of Families of Flight PS752 Victims. In his January 8th speech commemorating the second anniversary of the downing of the flight, he emphasized the lack of interest most families have in seeking financial compensation before other thorough investigations. “We will not contemplate any financial compensation before the truth, and nothing but the truth is revealed,” Esmailion said. “[Canada] told us to be patient. They told us that all options are on the table. And we waited for these options to be checked off. But now, after two years, we realize that our patience has not paid off” (PS752Justice 2022).

Esmailion and the Victims’ Association have repeatedly voiced the avenues Canada must pursue with urgency if it hopes to deliver the justice and truth victims are seeking. Canada should launch an international investigation into the regime’s conduct and present its findings to the International Civil Aviation Association (ICAO) and the International Court of Justice (ICJ). These findings could help shed light on Iran’s true motives, reveal the specific officials involved in the decision to down the aircraft, and assign responsibility accordingly. Canada could continue by designating the IRGC as a terrorist organization in response to its crimes, encouraging other countries to do the same. Perhaps most importantly, Canada should apply maximum pressure on the Iranian regime by employing the Magnitsky Act against Iran and attempting to seize any available Iranian assets in Canada.

Instead of pursuing any of these solutions, the Canadian government has preferred to engage in the impossible task of diplomacy with Iran, hoping that the regime will negotiate in good faith with Canada and the families of victims. Iran has rarely, if ever, shown the capacity for good faith negotiations with Western powers, and Canada should stop trying.

Unfortunately, Iran’s actions on January 8th and in the weeks following were not particularly surprising. The regime is burdened by a long and bloody record of human rights abuses, from its brutal execution of thousands of political dissidents in 1988 to its deadly hostility toward demonstrators protesting a fraudulent election in 2009 or a lack of clean water in 2021. The Islamic Republic of Iran will continue infringing on internationally recognized human rights with impunity until its demise, which is why all foreign policy directed towards Iran should ultimately aim to remove the Islamic Republic’s clerics from power. A good place to start would be for the West to stand with the families of the victims of PS752 in firm solidarity and demand accountability, truth, and justice from the regime. As the world witnessed after the downing of PS752, the Islamic Republic’s crimes are not a problem for Iran’s people alone—the regime’s crimes reverberate pain and suffering throughout the world.

Sources:

Al Jazeera. 2020. “‘No survivors’: Ukrainian jet crashes in Iran with 176 on board.” Al Jazeera, January 8, 2020.

Burke, Ashley, and Nahayat Tizhoosh. 2021. “Iran intentionally shot down Flight PS752 in ‘an act of terrorism,’ Ontario court rules.” CBC, May 20, 2021.

Burke, Ashley. 2022. “Ontario court awards $107M to families of Flight PS752 victims.” CBC, January 3, 2022.

Matti, Mariam. 2022 “‘They all moved to Canada to do something bigger’: Remembering the victims of Flight PS752.” UofT News, January 7, 2022.

McKernan, Bethan. 2020. “Iran admits unintentionally shooting down Ukrainian airliner.” The Guardian, January 11, 2020.

PS752Justice. 2022. “LIVE: 2nd Anniversary of the Downing of Flight PS752.” YouTube Video, January 8, 2022. https://youtu.be/AvtUn5XyXjY

Reuters Staff, 2020. “Iran denies Ukrainian plane was hit by missile – statement.” Reuters, January 9, 2020.

Secularism or Western Cultural Imperialism? Reflections on the Burquini Ban

By: Jude Lobo

Throughout the summer of 2016, armed police were found surrounding Muslim women on beaches in several cities in the French Riviera, ordering them to remove their burqini’s or be fined and forced to leave the beach in compliance with newly enacted laws. Such police acts were often carried out amidst many more modestly dressed non-Muslim beachgoers, such as divers dressed in full-body wetsuits and even nuns clad in their habits (Rubin 19). Utilizing the philosophy of esteemed political theorist Wendy Brown, this article will attempt to demonstrate to the reader an inherently contradictory aspect of secularist policy, namely, the implicit assumption that secularism is culturally neutral (Brown 8).

Brown brings to attention the public’s intuitive understanding of secular societies as synonymous with an optional and highly individualized relationship with religion. Essentially, it is understood that individuals within such societies not only understand that they may “exit” their religion at any time but that such a topic is in itself a matter relegated to the private sphere. Associations within the public sphere are to remain devoid of religious influence due to religion’s vulnerable state in a liberal society. Meanwhile, those who hail from unsecular orders are not only understood to be completely saturated with religion, unable to freely leave as their secular counterparts are but religion is regarded as having absolute power over the individual in the public sphere. Thus, those understood to be part of an unsecular society immediately present as individuals in need of liberation (Brown 8). With this in mind, French Prime Minister Manuel Valls’ denouncement of the burqini as “enslavement” comes as no surprise (Rubin 3).

Further evidence points to the public’s instinctive understanding of the term secular and how deeply rooted such an understanding is. One may realize that Rubin’s discussion of the ban is implicated in our same norms of secular public debate, namely, in that within one’s own life, assuming one is either Jewish or Christian. It is seen as natural for one to simply leave religion behind when they enter the public sphere, with religion being relegated only to the holy days of Saturday (Jews) and Sunday (Christians). Religious talk and dress on any other day of the week are seen as taboo or abnormal; despite doing so in no way conveys a departure from the successful “management” of religion that a secular society assumes. Just like the burqini ban, which implicitly demands secularism exclusively on Judeo-Christian terms, such talk and dress norms are also implicitly required of the non-Judeo-Christian individual, despite the opposite in no way implying an erosion of secular principles.

Brown asserts that the self-emphasis of the West’s “legal neutrality, individuality and universality” enforces the idea that while the West is graced with the enlightened rule, the “rest” are plagued with roguish religiously dominated ruling forces (Brown 9). Developing this point further, one must notice that the implicit assumption of the West as synonymous with legal neutrality, individuality and universality serves not as much to denigrate the “rest” as it does to assert its cultural hegemony over the rest of the world. Part of this brand of secularism’s genius, and why it is so hard to subvert in public discourse, is that it forcibly separates the individual from their religion, treating them as separate. Thus, in forcing Muslim women to change into less modest clothing, one is helping Muslim women see the limitations placed upon them. However, such assumptions ignore that such limits themselves are only defined from a Judeo-Christian perspective and thus are absent from a Muslim woman’s mind.

Such conceptions are also why this subversive notion of secularism often finds itself present in phrases expressing other colloquial societal goods such as “public safety” and “women’s rights.” Such an association points to the presence of hegemonic cultural ideas in western secularism, namely, that societal goods such as “public safety” and “women’s rights” are goals in themselves that should be realized, but solely on western terms. Those who oppose a burqini ban are not seen as defending their right to self-determination within such a viewpoint. Instead, they are seen as opposing these societal goods themselves.

In conclusion, in light of this analysis, the reader is encouraged to realize that the burqini ban in France and many similar secularist policies in various other jurisdictions demonstrates a far greater imperialist tendency towards western cultural hegemony than is officially acknowledged by the West. Amnesty International, and other humanitarian activists across the globe, are encouraged to realize that while all policies should undoubtedly aim for equity, no policy truly treats all it deals with equally as human culture is much too diverse. Policies that claim to do so, as secularism does, must always be treated with suspicion, out of interest for minorities and the voiceless; those generally ignored when decidedly “equal” policies are first conceived.

Sources:

Brown, Wendy. “Civilizational Delusions: Secularism, Tolerance, Equality.” Revealing

Democracy, 2012, https://doi.org/10.3726/978-3-0352-6398-5/11.

Rubin, Alissa J. “French ‘Burkini’ Bans Provoke Backlash as Armed Police Confront Beachgoers.” The New York Times, The New York Times, 25 Aug. 2016, https://www.nytimes.com/2016/08/25/world/europe/france-burkini.html.

Secularist VS Islamophobic Sentiment in France

By: Kaamilah Moola

Woven into the fabric of French politics are values of liberty, and republicanism, which most palpably manifests through France’s practice of “laïcite,” or secularism. A product of French philosophy and history, “laïcité” was signed into law in 1905, advocating for the separation of church and state (Villeminot, 2016). From its inception, laïcite required attitudes of neutrality in terms of faith, ensuring everyone’s freedom to practice their religion (Villeminot, 2016). However, French secularism is evolving to be understood as one that attacks the freedom of religion instead of protecting it. The value of laïcite is rapidly associated with Islamophobic sentiment, as legislation passed in the name of secularism applies more evidently to Muslims.

The 2004 ban of conspicuous religious symbols in public schools and public offices means banning a visible cross and Christian veil, the Islamic hijab and burqa, the Jewish Kippah, and the Sikh Turban. In 2022, a bill was passed extending this law to prohibit the wearing of “conspicuous religious symbols” by participants in sports events organized by “federations and affiliated associations” (Upadhya, 2022). The law further states that rules for using public swimming pools or artificial bathing areas must respect the neutrality and secularism of public services (Upadhya, 2022). Despite the absence of mentioning the hijab, or the burkini (modest full-body covering swimsuit worn by Muslim women), it is fairly evident that the law was targeted toward these two pieces of religious attire. Is it Islamophobic? Or is it because the hijab is truly too conspicuous of a religious symbol?

Islamophobia can be understood as the dislike of, or prejudice against, Islam or Muslims, especially as a political force (Oxford Languages). Accordingly, why is laïcite, and Islamophobia conflated as associated values within the context of France? The legislation regarding the prohibition of conspicuous religious symbols in official settings is used to target religious visibility. This implies that to be true to your religious beliefs while identifying as French, you must be an invisible Muslim, Sikh, and perhaps, an invisible Christian. There is hesitation as to whether laïcite is fairly enforced, with two binaries being made out, Christianity being on one end of the spectrum and Islam on the other. Given France’s previous association with the Church, cracking down on Christian conspicuous religious symbols seems to be less of a priority than those of an Islamic nature. Iman Abdelali Mamoun expresses, “how is it that in France the [Church] bells ring each hour to demonstrate a Christian presence, and yet Muslims don’t have the right to express their religious conviction [Athan- Islamic call to prayer]? So, let us be thoroughly discrete and stop all these [Church] bells”. The double standard, although somewhat subtle, exists. Therefore, is legislation in the name of laïcite is passed in the name of Islamophobia or not.

President Macron explains that legislation specific to the Islamic faith and in the name of laïcite is passed with a logical reason. Macron asserts that due to his belief that republican values such as free-thinking and free speech are under threat due to “Islamic terrorism,” he believes that “Islam is a religion in crisis.” Granted, terrorism in the name of Islam has been an ongoing global issue that remains contentious. Attacks in France, made by fundamental Islamic groups, were incontestably horrific, entailing the Bataclan attack, the Strasbourg shooting, as well as the killings of Charlie Hebdo and Samuel Paty. However, Macron’s words provoked violent attacks on Muslims that were not revealed and swept under the carpet. Islam, in France, has been painted by French figureheads as a religion of violence and terror that prove antithetical to French republican values. Under this guise, Macron calls for Islamist separatism, the institution where many draw the line as bordering on blatant Islamophobia. Macron fails to differentiate between fundamentalist terrorism and the religion of Islam. Moreover, it should be noted that this level of enforced secularism appeals greatly to the far right and sections of the left. Thus, Macron’s tightening of proposed legislation lends itself to a political dimension when leveraging support.

As a result of Macron’s push for Islamist separatism, Muslims have been somewhat stripped of their right to exercise their citizenship fully. It is fair to question, is it coincidental that because the hijab is conspicuous by nature, the legislation applies more directly to Muslim women? It is a valid response to argue that Macron’s push for Islamist separatism is no coincidence; in the name of ‘liberty’ and ‘integration,’ a free pass is given when infringing on religious rights and policing women’s bodies. In essence, the French political trend of arguably marginalizing Muslims through legislation is not necessarily coincidental under laïcite.

Sources:

Affairs, Berkley Center for Religion, Peace and World. n.d. “Islam, Secularism, and the Culture Wars in France.” Berkleycenter.georgetown.edu. Accessed January 25, 2022. https://berkleycenter.georgetown.edu/posts/islam-secularism-and-the-culture-wars-in-france.

“France, Secularism and Hijab Paranoia | UpFront (Feature).”

https://www.youtube.com/watch?v=hnYD_ToqrCY.

“France, Islam and Secularism | Start Here.”

https://www.youtube.com/watch?v=fQJUaYQN4os.

“France Senate Votes to Ban Wearing of Religious Symbols at Sport Events and Swimming Pools.” Jurist.org. Accessed January 25, 2022.

https://www.jurist.org/news/2022/01/france-senate-votes-to-ban-wearing-of-religious-symbols-at-sport-ev ents-and-swimming-pools/.

“French Connections – Understanding ‘Laicité’: The Ins and Outs of State Secularism.” 2016. France 24. January 21, 2016. Accessed January 25, 2022.

https://www.france24.com/en/20160121-laicite-secularism-france-history-philosophy-government-state-p ublic-schools-religion-extre.