You are currently browsing the tag archive for the ‘Democratic Republic of Congo’ tag.

In this edition of the Auschwitz Institute podcast, Jared Knoll speaks with Dr. Elisa von Joeden-Forgey, a scholar and activist on the topic of gender and gender-based violence in the context of genocide and mass atrocities. Last year she published an article titled “Gender and the Future of Genocide Studies and Preventionin the journal Genocide Studies and Prevention, and in addition to having been an instructor at the Auschwitz Institute’s Raphael Lemkin Seminar for Genocide Prevention, she will be contributing to a forthcoming volume on the prevention of mass atrocities, edited by the Auschwitz Institute.

 

Welcome, I’m Jared Knoll for the Auschwitz Institute for Peace and Reconciliation. Today we’re looking at an often overlooked and under-discussed aspect of mass atrocities: gender. Joining me is Elisa von Joeden-Forgey, a prolific speaker on the subject and author of an article last year called “Gender and the Future of Genocide Studies and Prevention.” Hello, Elisa. Great to have you with us.

Thank you so much. Great to be here.

Why do we need to consider gender and gender-based violence as factors in the prevention of genocide and mass atrocities?

Well, there’s several ways to answer that. I think the primary reason it’s important that we look at gender-based violence when we’re thinking about the prevention of mass atrocities is that it is a very early warning signal when a conflict is underway. There are specific types of gender-based violence that I believe have a high correlation with genocide down the road, and when we see them used by a certain perpetrating group — whether it’s a state, or a political party, or a cadre within an armed force — when we see them using these specific forms of gender-based torture and patterns of killing, and sexual violence in particular, we can predict with some accuracy the spread of this sort of violence to greater and greater numbers of people down the road, if it’s left unchecked. And that is if there isn’t any diplomatic, political, economic, or, as a last resort, military intervention.

It isn’t talked about very much, rape and violence against women, or at least they aren’t much focused on. What do you think that says about our concerns?

There seems to be an intellectual block, in a sense, in the study of genocide to considering rape as an integral part of genocide. Of course there are many scholars who do. But in policymaking circles, frequently the widespread presence of rape or mass rape in a conflict, when it’s not attended also by co-ed massacre sites, is seen to be a special category that we call mass atrocity but not genocide. So in other words, you have several cases where the existence of gender-selective massacres of men, alongside the mass rape of women who were allowed by and large to continue living, you see that pattern used as a way to argue that genocide had not taken place, but rather war crimes, or crimes against humanity, or this much less specific term, “mass atrocity.”

What roles do you think that culture and religion play in these occurrences? Do you think there’s anything to arguments for cultural relativity, cultural sensitivity, or are we  dealing with human rights that transcend those borders?

Yeah, that’s a very interesting question, and I think it’s an important one. I see these as universals, simply because they occur in similar formats throughout most of the cases of genocide that I’ve looked at, and then also cases that aren’t commonly considered to be genocide that I would include within an understanding of genocidal processes, such as Sierra Leone, Liberia, or the current conflict in eastern Democratic Republic of the Congo. So there is a kind of a universal dimension to these, in that genocide expresses itself very similarly across cases. Where I think cultural sensitivity is really important, and where it becomes very interesting, is, you know, the differences in patterns. Why in certain places one kind of atrocity is more pronounced than another, for example. And what cultural factors lead to that, and whether or not those cultural factors then themselves have contributed to this genocidal process, or are they just being drawn on or implicated in the genocidal process because they exist. So those sorts of questions are very important.

I think genocide is a universal crime and that it is universally frowned upon, and should be, and so we can be safe to say that if there’s a culture that’s caught up in a genocidal logic over a long period of time that humanity needs to respond, that there needs to be some response to that. Where I think cultural relativism becomes problematic is when it treats different cultures in a kind of ossified and rigid way that actually shares some characteristics with genocidal thinking by imposing strict trenches between different groups that can’t be bridged through human conversation or dialogue. And I think that oftentimes one will find people retreating to that type of cultural relativism, when it appears, when the persons promoting the prevention of genocide are not investigating genocidal dynamics in their own societies. Where I’ve gotten questions related to cultural relativism is often in situations where it’s felt that Americans are always going around the world telling people to be aware of genocide and how to prevent genocide, without sufficient awareness of our own history of genocide and lingering patterns within our society that emerge from that history, as well as red flags that we have in this country. So to avoid that I think it’s very important that whenever we’re talking about genocide prevention, and in all of our studies of genocide, that we seek to be truly universal in the cases that we look at, right, and universal in the societies that we target for long-term prevention of genocide. And those should and have to include Western countries, including the United States.

In cases where we can identify those cultural causes that contribute toward genocide or can lead to that, do you think that it may be necessary, or do you think it may be justifiable, for the international community or for international actors to take a stand against those practices, against those factors?

Yeah, that’s a very interesting and sensitive question, and I’m glad you asked it. This question was very relevant of course to the debate about and the struggle against female genital cutting, right, or what’s often called female genital mutilation. And it was actually very harmful when there appeared to be a unidirectional command from on high that certain societies stop this practice. What was much more effective was when local NGOs — often aided by training or funding or dialogue with international bodies — but when local NGOs began initiatives to speak with the practitioners of this, to speak with parents, to speak with young people and leaders within communities to try and change the way that this practice was seen, and replace it with other practices that could ritually or culturally attain the same goals without actually harming young girls.

So I think that when we’re looking at long-term factors that contribute to genocide, one of the most important things we can do is be in dialogue with local human rights groups, local civics groups, local intellectuals, obviously — in a truly dialogic and equal fashion, where everybody’s laying out a set of ideas about what can lead to genocide. And so that you have, internally within a society, a genocide watchdog that is going to be much more sensitive and much more aware of the meaning of certain cultural practices and their potential dangers down the road than any outsider could ever be, unless of course they spent a great deal of time there and speak the language.

You’ve been talking a lot about Syria lately. There’s been a lot of concern in the international community about the possibility of genocide of the Alawites. Do you think that horse is already out of the stable?

Yes. I do. But it depends on how you look at it and how you’re defining things. Since we all agree, I think, that genocide is a process, I think we’re in the genocidal process. But perhaps we need to make a distinction between the process of genocide and the fact of genocide after the end of hostilities. It’s only of course in retrospect that we can be absolutely sure, right, or close to 100 percent sure, that something we would call a genocide happened. The Rwandan genocide looked very different at the beginning of the hundred days than it did at the end. And this was one of the problems with garnering international support for some kind of effective intervention there. And so it’s similar in Syria. However, what we do see in Syria is focused attacks on children. So not just killing by shelling, not that kind of impersonal killing, but very personalized, ritualized, torturous killing of children, both in front of their parents at the site of massacres, but also in detention, then I think that says something about the intent of the regime, or certain groups within the regime.

Can you tell us a little about your contribution to Deconstructing Prevention? Are there pertinent situations or issues you think we need to focus on that have cropped up since your 2012 article?

Yeah, that’s interesting. I think the rise of the use of the term “mass atrocity” is a very interesting thing, and it comes out of the despair that many felt during the genocide in Darfur, where it felt that a lot of the tension was taken away from the horror going on in Darfur and instead devoted to a very useless and highly politicized debate about whether or not this conflict conformed to the UN legal definition of genocide. So “mass atrocities” grew out of that sense of frustration. Who cares if it’s genocide, let’s just call it mass atrocities. But I think one of the reasons that could happen, that we needed to replace this powerful term “genocide” with “mass atrocity,” is that Darfur followed a very gender-selective pattern of genocide. And so you have men routinely massacred, whereas women were raped and allowed to continue living. And it was the fact of their continued existence that often was the reason that people were unwilling to call what was going on in Darfur genocide and instead wanted to call it ethnic cleansing, or civil war, or counterinsurgency. And so it’s out of a very gendered idea of what genocide is that this term “mass atrocity” has been created. So I think that we need to interrogate that. We need to look at why it is that we needed to create a term like “mass atrocity,” whether or not it’s effective to have an even more vague and debatable term, in a sense.

Gender and genocide was a long-term interest of mine. I didn’t know that’s what it was, but I’d always been interested in women’s Holocaust testimonies and the ways that the National Socialists sought to destroy women as women, and use children against them to do so, which is a common theme in testimonials and memoirs from the Holocaust. So I brought those two together and was doing work on gender and genocide, and then it was only through a fluke, in a sense, that Adam Jones, whose work I find to be wonderful and has been very influential on my own work, suggested me to the Auschwitz Institute to get involved in these genocide prevention — the Raphael Lemkin workshops and seminars that you guys hold. And so it was through that path, and it was really the Auschwitz Institute that got me thinking about how I can utilize my research on gender and genocide for genocide prevention.

Well, I hope you’ll continue to push our definitional outlooks on genocide and mass atrocities, and keep gender a part of the conversation. Thank you so much for joining us today.

Thank you very much.

Photo: Courtesy Elisa von Joeden-Forgey

Advertisements

In this edition of the Auschwitz Institute podcast, Jared Knoll speaks to Mickey Jackson, Student Director of STAND, the student-led movement to end mass atrocities. Jackson has been part of the movement since 2008, when he served as a high school outreach coordinator.

 

Welcome. I’m Jared Knoll with the Auschwitz Institute for Peace and Reconciliation. With me today is Mickey Jackson, director of a student-led movement called STAND, which uses advocacy, lobbying, and other strategies to prevent and mitigate mass atrocities. Hello, Mickey. Good to have you here with us.

Good to be here.

Can you start by telling me a little bit about what STAND does and why it’s entirely student-led?

Sure. I mean what you just said in your introduction pretty much captures it. Basically, STAND is a student-run organization that seeks to build permanent anti-genocide constituencies on campus and in communities around the country. What we’re most interested in is really empowering students to take ownership of their advocacy, because we feel that by doing that we not only give students something to do while they’re in high school or while they’re in college, but we help develop them into lifelong leaders.

So we see ourselves not only as participating in anti-genocide advocacy efforts in the here and now, but we also see ourselves as developing the next generation of human rights policymakers, human rights organizers, thought leaders, and so forth. That’s why we consider it to be so important that we are student-led. Because obviously the best way of developing into a leader is to be a leader. So we feel that by giving students ownership of anti-genocide advocacy — not only at the local level, but at the national level as well — we’re helping to create that new generation of informed, responsible human rights advocates.

Are you optimistic from that, that there is a possibility maybe one day, maybe one day soon, that a really significant measure of U.S. national security interests can be shifted toward international human security interests instead?

I am optimistic, because I think over the last couple years we’ve seen that happening. We’ve seen the Obama administration explicitly identify atrocities prevention as a core national security interest of the United States, and I think that language is very important: that it’s not just a core moral imperative or a core humanitarian imperative — it’s the notion that it is actually a core national security interest of the United States. And that’s very important because I think we would all agree that while moral considerations are nice and humanitarian considerations are nice, when it comes to foreign policy governments ultimately act on the basis of perceived national security interests. So that to me is a reason to be optimistic. One of the challenges that I think will arise is making sure that that continues after this administration leaves.

I think that’s a very pragmatic and grounded approach to it. There’s been some serious criticism recently of the American anti-atrocity movements over the past few years, such as former activist Rebecca Hamilton’s critique of Save Darfur. How do you measure success in the light of these sorts of reactions?

Two things to that. One of the things that I’ve always found admirable in the students who are involved in STAND’s constituency is that they are very open to criticism, and in fact often they’re the ones doing the criticizing, and holding not only STAND as a national organization, but also I would argue holding STAND and the movement accountable. And I think what you see in STAND’s constituency is a willingness to question past approaches, a willingness to think critically about how successful we have been as a movement. So I think there’s very much the attitude that we shouldn’t get defensive in the face of criticism. We should listen to it, and we should try to amend our approach accordingly.

In terms of how we measure success, in one sense you can measure success very mechanistically in terms of the policy changes that the movement brings about. I think you could make the argument that the creation of the Atrocities Prevention Board represents a discrete success of the movement. The progression over the past 10 years of the creation of a constituency that actually cares about atrocities prevention, and the recognition among policymakers that that constituency exists. We try to take a longer view as well, and recognize that in many ways our impact, at least if we do our jobs right, we hope that our impact will ultimately be in the leaders that we develop. Our impact, ideally, 20 years down the line, will be the creation of this next generation of informed, responsible human rights advocates and policymakers.

Do you think that — based on some of these criticisms, where the American anti-atrocity movements fall short — do you think that’s more due to a problem with public conviction, or do you see it more as a problem with the state’s ability to exert influence globally, like has been suggested?

You know, I think the obvious answer is that it’s some combination of both. I do think over the past couple years — between the fact that the financial crisis led to more of a focus on domestic issues, as well as the belief that our interventions, so to speak, in Iraq and Afghanistan largely failed, or at least can’t really be seen as unambiguous successes — I do think that sort of led to a skepticism among the broader public about this notion of atrocities prevention, and about the notion that the United States can or should exercise leverage to end mass atrocities, so I do think that’s part of it.

And I also think that the inability of the United States, and its Western allies in particular, to exert influence in certain conflict situations certainly plays a role in that as well. But there are things that the United States can do. The fact that we can’t do everything doesn’t mean that we can’t do something. And our attitude is, where there do exist opportunities for the United States to exercise a positive influence in ongoing mass atrocity situations, that there needs to be a constituency that’s pressuring our elected officials to take those steps.

Is it possible for movements like this, like yours, to ever be counterproductive? The Kony 2012, for example, anti-atrocity movement resulted in negative outcries, even in Uganda and east Africa. Is that an isolated incident, or is this something you need to be mindful of and concerned about?

It’s absolutely something that we need to be concerned about. I mean that’s — if we talk about responsible advocacy, and if we talk about wanting our advocacy to be effective — obviously it’s extremely important to be self-critical in that way, and to really think about whether what we’re asking for could ultimately end up having negative ramifications. I think Kony 2012 is sort of the go-to example for that, and I think Kony 2012 certainly raised — not only in STAND, but in human rights movements — I think it contributed to raising the consciousness among human rights organizers and activists about the need to be self-reflective in that way. So I absolutely do think it’s possible, and I think it’s something that we would always need to be careful of.

What message does STAND want to send to students who aren’t involved, who maybe don’t think that they have time, or don’t see how what happens on the other side of the world can affect their lives?

As far as the second question, about how it affects their lives, I mean, the simple answer to that is, in a lot of cases it doesn’t. I’m not going to pretend that what’s happening in the eastern DRC or what’s happening in Syria has much of a direct impact on the life of a typical American college student. But I would also say that ours is a generation that recognizes that it’s becoming a smaller world, and that recognizes that in the past the international community has failed to respond appropriately to morally atrocious situations. And among the students that I talk to — even those who don’t think that it affects their lives, or even those who don’t feel that they necessarily have a whole lot of time to devote to anti-genocide advocacy — it’s not a difficult argument to convince students that the pattern of failed responses to mass atrocities should not be continued.

If you think that it’s a problem that 800,000 people died in Rwanda without any kind of international response, then you should be interested in our movement, even if it doesn’t directly affect your life. No matter how much time you have to give, there’s some way for you to plug into a movement, even if it’s just picking up the phone and calling your congressional office. Those things seem small, but when they’re multiplied together they can lead to the types of policy changes that we want to see. And it can ultimately lead to at least progress toward that ideal of making “never again” a reality.

Some impactful words for the youth coming up today. Thank you so much, Mickey, for joining me today, and sharing what you’re all about.

You’re very welcome. Thanks for having me.

Photo: STAND website.

By CHRISTINE LIM

In recognition of Genocide Prevention Month, the Permanent Mission of the Czech Republic to the UN and United to End Genocide co-hosted a panel discussion on Monday with Magid Kabash of Sudan, Kambale Musavuli of the Democratic Republic of Congo, and Stephen Lamony of Uganda.

This slideshow requires JavaScript.

The panel, held at the Bohemian National Hall in Manhattan, discussed the role of the International Criminal Court, arrest warrants, and the importance of justice for victims of atrocity crimes. Discussants drove home the point that ending the culture of impunity by holding perpetrators accountable sets an important example for would-be leaders and backers of mass atrocities.

Tiina Intelmann, Ambassador of Estonia and President of the Assembly of State Parties to the Rome Statute of the ICC, said in her opening remarks that the global community must cooperate to end the culture of impunity. She hailed both the KONY 2012 campaign and the ICC’s recent conviction of former Congolese warlord Thomas Lubanga Dyilo as positive steps toward the ultimate goal of preventing mass atrocities.

Staci Alziebler-Perkins, NYC Genocide Prevention Coalition Convener and 2011 Carl Wilkens Fellow, shared the story of how she became an activist and said the ICC had many cases it should give more focus to, but the number of cases has been on the rise while funding has been decreasing.

Speaking in place of Hawa Abdallah Salih, who was ill and could not attend, Magid Kabash, a refugee and activist from Sudan with the Nuba Mountains International Association, gave the audience a firsthand account of the atrocities occuring in that region and implored the international community to act to protect the Nuba people from the Sudanese government.

The focus of the discussion, however, fell heavily on the atrocities, past and present, in the Congo. Kambale Musavuli of the Democratic Republic of Congo, human rights activist and national spokesperson for the Friends of the Congo, said he hoped “the ICC and international bodies support the UN Mapping Report [documenting “the most serious violations of human rights and international humanitarian law committed within the territory of the DRC between March 1993 and June 2003”] and the ICJ ruling as it is an attempt to end the culture of impunity, to provide justice for the victims and create a framework for accountability for mass crimes committed and still being committed in the Congo.”

Stephen Lamony of Uganda, a human rights and victim’s rights advocate, as well as Situations Adviser & Outreach Liaison for Africa at the Coalition for the International Criminal Court, discussed the importance of arrest warrants.

Finally, in a pre-recorded video address, Luis Moreno-Ocampo, Prosecutor for the ICC, updated the audience on the court’s activity and urged them to give maximum exposure to ICC cases.

* Four former Guatemalan military officers are being tried for crimes against humanity they allegedly committed in 1982. They are accused of taking part in the Dos Erres Massacre, in which government forces murdered over 200 villagers suspected of being rebel sympathizers.

* Today a United Nations–organized seminar aimed at preventing genocide in South Sudan, hosted in the country’s capital of Juba, concludes. Special Adviser Francis Deng said the UN hopes to “prevent the new State from getting into. . . errors”—such as “discrimination, dehumanization, inclusivity, marginalization, and suppression”—that led to the breakup of Sudan.

* The Democratic Republic of Congo’s main opposition party, the Movement for the Liberation of Congo, chose Jean-Pierre Bemba, currently on trial at the International Criminal Court for war crimes and crimes against humanity, as their presidential candidate. Bemba is accused of leading militias that killed hundreds of civilians in the Central African Republic. 

* President Mahinda Rajapaksa dismissed the controversial British documentary “Sri Lanka’s Killing Fields,” claiming the footage, which purportedly shows the Sri Lankan army committing war crimes during the final weeks of the country’s civil war, was a “film” staged by the rebel Tamil Tigers.

* United Nations officials issued a statement saying Syrian authorities may have committed crimes against humanity in their suppression of the democratic uprisings sweeping the country. Citing reports of the murder and arrest of civilians, Francis Deng and Edward Luck called for an investigation and requested that the Assad regime abide by international regulations when responding to protests.

Photos (from top): thebellforum.com, realsociology.edublogs.org, Associated Press

Twitter Updates

Error: Twitter did not respond. Please wait a few minutes and refresh this page.

Advertisements