marginalised groups
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COLOMBIA: ‘Civil society is an important pillar in work with the migrant population’
CIVICUS speaks with Carmen Aida Faria, director of Fundación Manitas Amarillas (Little Yellow Hands Foundation), about the difficulties faced by Venezuelan migrants in Colombia and the work being done by civil society to facilitate their access to rights.Manitas Amarillas is a Colombian civil society organisation (CSO) formed in 2018, in the context of mass Venezuelan migration to Colombia, to provide humanitarian assistance, access to health services and counselling to migrants and refugees.
How has the situation of Venezuelan migrants in Colombia changed in recent years?
Migration flows into Colombia have changed over time. The 2015 wave of Venezuelan migration was very important, but the number of migrants increased over the following years, peaking in 2017. Compared to the previous wave, this one included a lot more people in vulnerable situation.
The new arrivals needed immediate healthcare and access to other fundamental rights that the system could not provide. Colombia did not have the infrastructure or the financial resources to respond, particularly in border areas, where local populations also experience deficits in access to education and healthcare, among other rights.
Migrants in vulnerable situations were also unable to receive monetary aid through the Colombian government’s social assistance programmes or enter the subsidised health system. To access social programmes, people must have a regular migration status.
In addition to a permanent migrant population, there is also the population in border areas that constantly crosses the border back and forth to access certain services. For instance, many children who live in Venezuela go to school in Colombia and are not included in school food programmes. There are organisations working specifically to ensure these children have access to food, as they arrive with significant nutritional problems.
These processes created a demand for the community, but above all for the Colombian state, to respond to. And the country began to operate under a logic of solidarity and gratitude: Colombians remember that in the past it was Venezuela that received Colombian migrants. Thus, the government began to grant special residence permits to regularise this population in some way. But the definite milestone was the Temporary Statute of Protection for Venezuelan Migrants (ETPMV), approved in 2021 under an essentially humanitarian logic.
What did the implementation of this new policy entail?
The ETPMV implied temporary regularisation so that Venezuelans could benefit from the same rights and have the same duties as Colombian nationals. Upon receiving an identity document called a Temporary Protection Permit, migrants have the possibility of accessing the health system and the labour market, among other rights.
Theoretically, the mechanism is well thought out. However, putting it into practice has been hard. Many people have been left out: more than 2.4 million migrants have registered in the Single Registry for Venezuelan Migrants, but there are still more than a million who, having completed the full process, have not received their permit.
Some people applied for the permit in September 2021, more than a year ago, and have consulted Migración Colombia, the authority for migration control and monitoring, but still do not know what has happened to their application. Some have not received their permits due to logistical problems: this is a highly mobile population and when they change addresses it is often not possible to locate them to deliver the documentation.
But it is also the case that difficulties continue once the permit has been obtained. This is an indication of deeper problems. When Venezuelans go with their permit to open a bank account or register with the health system, they are often rejected. The Temporary Protection Permit is a new document and many institutions, both public and private, are not yet familiar with it. A lot of education is needed to make these rights effectively accessible.
The ETPMV was supposed to prioritise the most vulnerable population groups. The first to receive their permits were supposed to be people in need of immediate medical attention and children and adolescents who needed them to enter the education system due to lack of identity papers. This ultimately did not happen, to such an extent that legal appeals have had to be filed to ensure access to healthcare for people with chronic illnesses or other conditions in need of immediate attention.
How is Colombian civil society supporting Venezuelan migrants?
Since the last big wave of migration in 2017, many CSOs have emerged. It was the migrant community itself that first began to get together to help other migrants. We started giving food out on the street and providing humanitarian assistance to walkers, as we call the people moving on foot through Colombian territory, who did not have basic information or even warm enough clothing to withstand Colombia’s climate.
CSOs have become an important pillar in work with the migrant population, because we are on the ground and we know the problems migrants have.
Currently, many CSOs are working together in coordination with the Mayor’s Office of Bogotá and promoting several joint initiatives. We have launched public campaigns and signed a symbolic pact to promote integration, because Venezuelan migrants in Colombia continue to suffer from xenophobia and discrimination as a result of their poverty. We have asked the media to stop mentioning the nationality of crime perpetrators, because they only do so when the person involved is a foreigner, thus overstating the problem and contributing to discrimination against Venezuelans.
We are also participating, in collaboration with the Colombian government and international cooperation agencies, in the first ‘Entregatón’, a massive permit delivery operation aimed at distributing 40,000 permits in five days. Migración Colombia has sent messages via mobile phone to migrants whose documents are ready, notifying them of the date and place where they can pick them up.
But in addition to handing out the documents, as part of the operation, enrolment and biometric registration services are being provided for those who have not yet completed these stages of the process. People who have already received their permits are also offered vaccination services, access to healthcare providers, registration with the social assistance system, legal support and information on various other issues, from the transportation system to school access to programmes targeted at migrant women.
There is so much work and CSOs are contributing enormously. The government and international cooperation agencies should take us into account not only as sources of diagnoses of migration issues, but also as partners when it comes to jointly implementing public policies arising from those diagnoses.
Civic space in Colombia is rated ‘repressed’ by theCIVICUS Monitor.
Get in touch with Manitas Amarillas through itswebsite orFacebook page, and follow@MANITASAMARI on Twitter.
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COLOMBIA: ‘Lack of regular migration status imposes barriers to accessing rights’
CIVICUS speaks with Jessica Corredor Villamil and Lina Arroyave about the situation of Venezuelan migrants and refugees in Colombia. Jessica is the director of and Lina a researcher in Dejusticia’s international team.Dejusticia is a centre for legal and social studies based in Bogotá, Colombia, dedicated to promoting human rights in Colombia and the global south. It promotes social change through action-research, developing public policy proposals, advocacy campaigns and strategic litigation.
How has Colombia changed its legal framework to accommodate Venezuelan migration?
There are currently three ways in which Venezuelan nationals can obtain the status that allows them to stay in Colombia for extended periods: visas, refugee status and the Temporary Protection Status for Venezuelan Migrants (ETPMV).
The ETPMV was established in 2021 to address the situation of mass migration from Venezuela. It has two main objectives: to identify the Venezuelan migrant population and regularise their migratory situation. To this end, two mechanisms are envisaged. The first is the Single Registry of Venezuelan Migrants, which collects personal and socio-economic data of those who register, administered by Migración Colombia, the authority in charge of migration control and surveillance. The second is the Temporary Protection Permit, which authorises its holders to stay in Colombia for 10 years and allows them to access the health, social security, education and financial systems, validate their diplomas, work and leave and re-enter the country.
Those in Colombia who have regular status, who have requested refuge but have not yet received a response, who entered the country irregularly before 31 January 2021, who have entered the country regularly after May 2021, or do so before late May 2023 are all eligible for temporary protected status. After that cut-off date, it will only be available to children and adolescents.
Even so, people are not guaranteed temporary protected status if they meet all the requirements, since it is granted at the discretion of Migración Colombia.
How has the ETPMV system worked during its first year?
The process has takenlonger than expected, falling short of the goal set by the previous government of delivering 1.8 million identification documents by 2022.
According to data from Migración Colombia, as of November 2022 about 2.5 million people have entered their data in the Single Registry for Venezuelan Migrants and 1.6 million permits have been approved.
This gap is worrying because lack of regular migration status imposes barriers to accessing fundamental rights and hinders the socio-economic integration of migrants.
In addition, many people did not register because they were unable to regularise their migration status. The ETPMV was only available to those in an irregular situation who had entered Colombia before 31 January 2021. This time limitation ignores the fact that irregular migration continues, largely because of the impossibility of obtaining official documents in Venezuela. Irregular status is assumed to be the result of individual decisions, when it is usually results from the impossibility of complying with the requirements imposed.
What integration barriers do Venezuelan migrants face in Colombia?
In a recentreport we identified multiple barriers to accessing and remaining in the formal labour market, as well as for setting up a business.
The main legal barrier is lack of regular migration status. The thousands of people who continue to enter Colombia through informal border crossings are denied access to temporary protected status. This has an impact on both formalising their employment and access to entrepreneurship support funds, particularly from the state, but also from the private sector. A majority of self-employed migrant workers work in the informal sector.
Widespread ignorance among employers of migration legislation imposes additional barriers. For instance, many are unaware that the validation of university degrees is only required for professions that involve high social risk, such as medicine, or that are regulated by the state, such as architecture or law, for which all applicants must follow a process to validate their diplomas and have professional cards issued. This procedure requires an official certificate that must be obtained in Venezuela, and those who are already in Colombia face immense difficulties in securing this.
There are also social and cultural factors that can affect the employment situation. Negative perceptions of the Venezuelan migrant population affect recruitment processes. Xenophobia and discrimination deepen in situations of insecurity, although there is no evidence of links between migration and increased crime.
Lack of social capital – such as well-placed contacts and job references – is also a problem for migrants.
Additional obstacles make it difficult for migrant workers to remain in the formal economy. For example, many banks refuse to open savings accounts for Venezuelan migrants. They not only require them to prove their regular migration status but also demand an up-to-date passport, which they usually don’t have. Similar challenges come with some health insurers, pension funds and occupational risk insurance companies.
As a result, to earn an income many migrants are forced into precarious jobs and exploitative working conditions, including extremely long working hours, sub-minimum wages, mistreatment and changes in agreed working conditions. In 2019, the average monthly income of a Venezuelan migrant was less than the legal minimum wage, and the wage gap compared to Colombian nationals was more than 30 percentage points.
What is Dejusticia doing to promote migrants’ rights?
As a civil society organisation, we carry out research on migrants’ access to rights that we use to influence decision-making processes on migration policy and formulate public policy recommendations. In the research process leading to ourreport on the labour inclusion of Venezuelan migrants, for example, we organised an event to which we invited various stakeholders, including government agencies, to work on recommendations. Also, when anew government took office in August 2022, we produced a series of recommendations, in partnership with other organisations.
We also develop strategic litigation and communications campaigns, and work with other organisations, both nationally, regionally and in other regions of the global south, to address the migration phenomenon from a broader perspective.
What support from the international community do organisations defending the rights of migrants in Colombia need?
It is important for the international community to shed visibility on and support the processes that are taking place in relation to the rights of Venezuelan migrants. But it is also very important that the support of the international community covers other migratory flows and takes into account the problems happening on the Colombia-Panama border, crossed by migrants of various nationalities trying to head towards the USA.
It is also important for the international community to remind the Colombian government of the commitments it has made by ratifying treaties and adopting international standards on migration and refugees.
Civic space in Colombia is rated ‘repressed’ by theCIVICUS Monitor.
Get in touch with Dejusticia through itswebsite orFacebook page and follow@DeJusticia and@JessCorredorV on Twitter.
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COLOMBIA: “La carencia de estatus migratorio regular impone barreras de acceso a derechos”
CIVICUS conversa con Jessica Corredor Villamil y Lina Arroyave sobre la situación de las personas migrantes y refugiadas venezolanas en Colombia. Jessica esdirectora y Lina es investigadora del área internacional de Dejusticia.
Dejusticia es un centro de estudios jurídicos y sociales localizado en Bogotá, Colombia, y dedicado a promover los derechos humanos en Colombia y en el sur global. Promueve el cambio social a través de la investigación-acción, desarrollando propuestas de políticas públicas, campañas de incidencia y litigios estratégicos.
¿Cómo ha reformado Colombia su marco legal para acoger a la migración venezolana?
Actualmente hay tres vías mediante las cuales las personas nacionales de Venezuela pueden obtener el estatus migratorio que les permite permanecer en Colombia por períodos prolongados: las visas, la solicitud de la condición de refugiado y el Estatuto Temporal de Protección para Migrantes Venezolanos(ETPMV).
Este último fue establecido en 2021 para atender la migración masiva procedente de Venezuela. Tiene dos grandes objetivos: identificar a la población migrante venezolana y regularizar su situación migratoria. Para esto prevé dos mecanismos. El primero es el Registro Único de Migrantes Venezolanos, que recoge los datos personales y socioeconómicos de quienes deciden registrarse y es administrado por Migración Colombia, la autoridad de vigilancia y control migratorio. El segundo es el Permiso por Protección Temporal, que autoriza a su portador a permanecer en Colombia por 10 años y le permite acceder a los sistemas de salud y seguridad social, educativo y financiero, convalidar títulos, trabajar y salir del país y reingresar.
Pueden acogerse al ETPMV quienes se encuentren en Colombia de manera regular, quienes han solicitado refugio pero aún no han recibido respuesta, quienes ingresaron al país de manera irregular antes del 31 de enero de 2021, y quienes lo hicieron de manera regular desde finales de mayo de 2021 o lo hagan antes de finales de mayo de 2023. Luego de esa fecha, solo será una opción para niños, niñas y adolescentes.
Aun así, el cumplir con todos los requisitos no es garantía de obtención del ETPMV, ya que su otorgamiento es facultad discrecional de Migración Colombia.
¿Cómo ha funcionado el ETPMV durante su primer año?
El proceso se hademorado más de lo previsto, lo cual impidió cumplir la meta del gobierno anterior de entregar 1.8 millones de documentos de identificación en 2022.
Según datos de Migración Colombia, hasta noviembre de 2022 cerca de 2,5 millones de personas han ingresado sus datos en el Registro Único para Migrantes Venezolanos, y se han aprobado 1,6 millones de permisos.
Esta brecha es preocupante porque la carencia de estatus migratorio regular impone barreras de acceso a derechos fundamentales y obstaculiza la integración socioeconómica de la población migrante.
Además, muchas personas no se inscribieron en el registro por no haber podido regularizar su situación migratoria. El ETPMV solamente estaba disponible para las personas en situación irregular que hubieran ingresado a Colombia hasta el 31 de enero de 2021. Esta limitación temporal ignora el hecho de que la migración irregular continúa, en gran medida a causa de la imposibilidad de acceder a documentos oficiales en Venezuela. Se asume que la situación de irregularidad obedece a una decisión individual, cuando por lo general es el resultado de la imposibilidad de cumplir con los requisitos exigidos.
¿Qué barreras de integración enfrentan las personas migrantes venezolanas en Colombia?
En un recienteinforme identificamos las múltiples barreras de acceso y permanencia en el mercado laboral formal, así como para el desarrollo de emprendimientos.
La principal barrera legal es la carencia de estatus migratorio regular. Las miles de personas que continúan ingresando a Colombia por pasos fronterizos informales tienen vedado el acceso al ETPMV. Esto tiene impactos tanto para la formalización laboral como para el acceso a fondos de apoyo al emprendimiento, en particular estatales, pero también privados. La mayoría de los trabajadores migrantes independientes trabaja en el sector informal.
El desconocimiento generalizado de la legislación migratoria por parte de los empleadores impone barreras adicionales. Por ejemplo, muchos desconocen que la convalidación de títulos universitarios solo es imprescindible para profesiones cuyo ejercicio implica altos riesgos sociales, como la medicina, o cuyo ejercicio es regulado por el Estado, como el derecho o la arquitectura, y exigen a todos los postulantes la realización del trámite de convalidación de títulos y expedición de tarjetas profesionales. Este trámite requiere de una apostilla que debe ser obtenida en Venezuela antes de migrar, y quienes ya se encuentran en Colombia enfrentan enormes dificultades para conseguirla.
También existen factores sociales y culturales que pueden afectar la situación laboral. Las percepciones negativas de la población migrante venezolana afectan los procesos de selección de personal. La xenofobia y la discriminación se profundizan cuando ocurren hechos de inseguridad, pese a que no hay evidencia de vínculos entre el aumento de la criminalidad y el de la migración.
La falta de capital social, es decir, de contactos bien posicionados y referencias laborales, también es un problema para las personas migrantes.
Algunos obstáculos adicionales dificultan la permanencia en la economía formal. Por ejemplo, muchos bancos se niegan a abrir cuentas de ahorros a personas migrantes venezolanas ya que les exigen no solamente acreditar estatus migratorio regular sino también presentar su pasaporte actualizado, con el que habitualmente no cuentan. Algo similar ocurre con algunas aseguradoras de salud, fondos de pensiones y aseguradoras de riesgos de trabajo.
De ahí que muchas personas migrantes con tal de conseguir algún ingreso acepten empleos precarios y se sometan a condiciones de explotación laboral que incluyen jornadas de trabajo extremadamente largas, salarios por debajo del mínimo, malos tratos y cambios en las condiciones laborales acordadas. En 2019, los ingresos mensuales promedio de una persona migrante venezolana fueron inferiores al salario mínimo legal vigente, y la brecha salarial frente a los nacionales colombianos fue de más de 30 puntos porcentuales.
¿Qué trabajo hace Dejusticia para promover los derechos de las personas migrantes?
En tanto que organización de la sociedad civil, hacemos investigaciones sobre el acceso a derechos de las personas migrantes para sobre esa base hacer incidencia en los procesos de toma de decisiones en materia de política migratoria y formular recomendaciones de política pública. En el proceso de investigación para nuestroinforme sobre la inclusión laboral de las y los migrantes venezolanos, por ejemplo, organizamos un evento al cual invitamos a los diferentes sectores involucrados, incluidas varias agencias gubernamentales, para trabajar en las recomendaciones. Asimismo, al iniciarse unnuevo gobierno en agosto de 2022 elaboramos un documento con recomendaciones, en alianza con otras organizaciones.
También desarrollamos litigios estratégicos y campañas de comunicación, y trabajamos con otras organizaciones, a nivel tanto nacional como regional y de otras regiones del sur global, para abordar el fenómeno de las migraciones desde una mirada más amplia.
¿Qué apoyo de la comunidad internacional necesitan las organizaciones que defienden los derechos de las personas migrantes en Colombia?
Es importante que la comunidad internacional dé visibilidad y apoye los procesos que se están dando en relación con los derechos de las personas migrantes venezolanas. Pero también es muy importante que el apoyo de la comunidad internacional abarque otros flujos migratorios y dé cuenta de la problemática en la frontera colombo-panameña, paso obligado para personas migrantes de distintas nacionalidades que quieren llegar a los Estados Unidos.
También es importante que la comunidad internacional le recuerde al gobierno de Colombia los compromisos que ha adquirido a partir de la ratificación de tratados y la adopción de estándares internacionales en materia de migración y refugio.
El espacio cívico en Colombia es calificado como ‘represivo’ por elCIVICUS Monitor.
Contáctese con Dejusticia a través de susitio web o su página deFacebook y siga a@DeJusticia y a@JessCorredorV en Twitter.
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GLOBAL HEALTH: ‘On World AIDS Day we remind people that the HIV pandemic is not over’
CIVICUS speaks with Gastón Devisich, Head of Community Engagement of Fundación Huésped’s Research Department, about the role of civil society in the fight against HIV/AIDS, both at the community level and in global governance bodies.Fundación Huésped is an Argentinian civil society organisation (CSO) that has been working since 1989 on public health, including on the right to health and disease control. It is a member of the regional platformCoalición Plus and, represented by Gastón, one of the two Latin American and Caribbean organisations that are part of the NGO Delegation to the UNAIDS Programme Coordinating Board.
What have been the results of the latest round of pledges to the Global Fund to Fight AIDS, Tuberculosis and Malaria, and what will be their implications?
The primary goal of the Global Fund to Fight AIDS, Tuberculosis and Malaria is to make catalytic investments and leverage innovations to drive faster progress in reducing new infections, address structural barriers to improving outcomes for these pandemics and build equity, sustainability and lasting impact. Its new strategy places people and communities front and centre in all its work, challenging power dynamics to ensure that affected communities have a voice in the fight and opportunities for a healthy future.
The Global Fund’s Seventh Replenishment has brought in a total of US$15.7 billion. It was the culmination of a successful campaign that began more than a year ago. It is a remarkable achievement, not only because several public and private donors increased their pledges, in many cases by more than 30 per cent, but also because a record number of implementing governments – at least 20 – have stepped up to become donors as well.
This support will be dedicated to saving 20 million lives, averting 450 million new infections and generating new hope for ending AIDS, TB and malaria. This investment will also strengthen health and community systems to increase resilience to future crises.
Given its central role in the fight against pandemics, the Global Fund also plans to continue contributing to the global pandemic preparedness agenda in coordination with the World Health Organization, the World Bank and other partners.
What role does civil society have in the governance of UNAIDS?
The Joint United Nations (UN) Programme on HIV/AIDS, known as UNAIDS, was the first UN programme to have formal civil society representation on its governing body. The participation of CSOs on the UNAIDS Programme Coordinating Board is critical to the effective inclusion of community voices in this key global policy forum in the area of HIV/AIDS.
The NGO Delegation is composed of five CSOs, three from developing countries and two from developed countries or countries with economies in transition, plus five more acting as alternate members. Our purpose is to bring the perspectives and experience of people living with HIV/AIDS and those populations particularly affected by the pandemic, as well as civil society, to ensure that UNAIDS is guided by an equitable, rights-based, gender-sensitive approach to ensuring access to comprehensive HIV prevention, diagnosis, treatment, care and support for all people.
The existence of a community delegation within the highest governance body of a programme such as UNAIDS is critical to ensure the meaningful involvement of populations most affected by HIV at all levels of policy and programme development, implementation, monitoring and evaluation. Strengthening meaningful community engagement fosters a relationship of greater trust and respect with those of us who are the direct beneficiaries of any programme or policy.
The involvement of all stakeholders, provided it is transparent and based on mutual understanding, can minimise misunderstandings and reduce the likelihood of unnecessary conflict or controversy. This helps improve our access to rights and the provision of quality services necessary to ensure it, as well as addressing power inequalities between decision-makers and the community to establish more equitable and horizontal relationships.
Why is it important to incorporate the voices of communities in decision-making spaces?
There is an urgent need to develop additional strategies to address the HIV epidemic. A wide range of factors create, intensify and perpetuate the impact of the virus and its underlying determinants may be rooted in the cultural, legal, institutional and economic fabric of society.
To achieve a comprehensive response to HIV, it is essential to recognise power imbalances and address them by developing practices that prevent their inadvertent replication or reinforcement throughout the implementation of programmes and policies.
Local organisations have unique expertise to contribute to the HIV response. We have critical knowledge and understanding of local cultures, perspectives and language, the local dynamics of the HIV epidemic, the concerns of the most vulnerable or marginalised populations and local priorities that other stakeholders may not necessarily have. The community can help ensure that the goals and procedures of HIV response are appropriate and acceptable for them, in order to avoid reinforcing existing inequalities.
What does Fundación Huésped’s work consist of, both at the national level and within this global space?
Our comprehensive approach includes the development of research, practical solutions and communication related to public health policies in Argentina and Latin America. We seek to develop scientific studies and preventive actions and advocate for rights to guarantee access to health and reduce the impact of diseases, with a focus on HIV/AIDS, viral hepatitis, vaccine-preventable diseases and other communicable diseases, as well as sexual and reproductive health.
As representatives of civil society in UNAIDS, we actively seek the views of our communities on key issues related to UNAIDS policies and programmes, and advocate with governments and cosponsoring organisations – 10 UN organisations that make up the UNAIDS Joint Programme – for significant improvements in the implementation and evaluation of HIV/AIDS policies and programmes.
What challenges do organisations working on HIV/AIDS face and what support do they need to continue doing their work?
The HIV agenda is still current, with new challenges and the persistence of stigma, discrimination and rights violations. Forty years after the first cases of HIV were reported in the world, and thanks to scientific advances, the implementation of policies, plans and programmes, civil society activism and human rights achievements, there are more and better strategies available to control the virus, which could end AIDS today. Yet this year there were 1.5 million new HIV cases and 680,000 new AIDS-related deaths worldwide – including 110,000 cases and 52,000 deaths in Latin America and the Caribbean.
World AIDS Day, 1 December, is our annual opportunity to remind people that the HIV pandemic is not over. Over the past 40 years science has generated much innovation, but these benefits do not reach all people equally. The best science in the world cannot compete with the debilitating effects of poor health systems. To end AIDS we need to correct the course of the HIV response, starting with ending inequities. A better response is needed today. We cannot afford to waste any more time.
Get in touch with Fundación Huésped through itswebsite orFacebook page, and follow@FundHuesped on Twitter.
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INDIA: ‘An effective civil society is essential for advancing human rights’
CIVICUS speaks about the recent ban on the hijab, a headscarf worn by Muslim women, in educational institutions in the Indian state of Karnataka with Aiman Khan and Agni Das of the Quill Foundation. Founded in 2015, the Quill Foundation is an Indian civil society organisation (CSO) engaged in research and advocacy. Its work focuses on the human rights issues faced by underprivileged people, especially Adivasis, Dalits, Muslims, women, sexual minorities and differently abled persons.
Why was the use of the hijab banned in Karnataka schools?
The hijab ban should be seen in the wider socio-political context of India. Since the beginning of 2022, Indian Muslim women have been subjected to violence and discrimination carried out by multiple offenders. It started with an app called ‘Bulli Bai’ that placed vocal Muslim women in an online auction. This violated their privacy, as it used their photos and information without their consent.
Shortly after that, girls wearing the hijab were not allowed to enter a couple of colleges in Karnataka state in southwest India because the administration deemed the hijab a violation of the dress code for schoolgirls. This was followed by a Karnataka government order on 5 February. While this government order did not specifically ban the hijab, it did say that such ban would not violate Article 25 of the Indian Constitution, which guarantees all citizens the right to freedom of conscience as well as freedoms to profess, practise and propagate religion. As the girls who were restricted from wearing the hijab filed petitions in the high court, the verdict decided against them and chose to impose what they should wear. Both the state government and the high court used the excuse of maintaining ‘uniformity’ in educational institutions to impose restrictions on Muslim women wearing the hijab.
Following that order, several incidents of discrimination and violence against Muslim women were reported. They could not enter their educational institutions if they did not remove their hijab. Although the order did not include teachers, Muslim teachers were also asked to remove their hijab or burqa, a full body covering, at the gate of the campus.
How does the hijab ban relate to the overall status of minorities in India?
The hijab ban is arbitrary. it goes against India’s constitutional promise of secularism and fits into the trend of authorities using the law to criminalise minority communities. For instance, Karnataka’s anti-conversion law set barriers on converting to Islam or Christianity and made it more difficult for interfaith couples to marry. Following this law, the Christian community faced rising threats and violence as well as increased attacks on their places of worship.
Generally speaking, minority communities are subjected to vilification because they are framed as ‘the other’. The Muslim minority is a specific target of persecution. At mass assemblies of the Hindu community, calls are often made for the genocide of the Muslim community and the mass rape of Muslim women. Calls for social and economic boycott of Muslims have been repeated frequently over the past few years. This has included taking mass oaths to boycott Muslims.
Muslim business owners have suffered the full brunt of this incitement. In the states of Gujarat and Madhya Pradesh, some Muslim-owned shops have been set on fire by rioters or demolished by the very same authorities that should protect them. The perpetrators of such communal violence enjoy impunity and face no consequences.
The restriction on the use of the hijab was introduced in the context of this rising culture of intolerance. Even though the court limited the restriction to within the classroom, it has been implemented far and wide, including to suspend Muslim women teachers and other working Muslim women.
What are the implications of the hijab ban for women’s rights?
The high court’s verdict, which kept the ban on the basis that the hijab is not an essential part of Islam, erased Muslim women’s free will to choose for themselves and violated not only their right to education but also their freedom of practise their religion.
Several studies suggest that due to systematic discrimination against the Muslim community, Muslim women in India encounter extreme hurdles in accessing education, especially higher education. In this context, the hijab ban is patriarchal and regressive in nature, because it makes decisions on behalf of Muslim women regarding what to wear and how to practise their faith.
The decision further pushes Muslim women out of educational spaces and places them under threat in any public space. More than 400 Muslim girls have already been not allowed to appear for their exams and are facing distress, and attacks on Muslim women wearing hijabs and burqas have also increased across India. But the authorities have still not acknowledged the violence that Muslim women are going through.
How has civil society responded to the ban?
There have been protests on two fronts. The girls who have been directly affected by this restriction are protesting outside their college gates and holding demonstrations in other public spaces. But they are facing intimidation and threats by Hindutva vigilante groups while also being warned that they will be criminally charged for protesting.
In bigger cities, protests are also being organised by human rights CSOs and Muslim groups, and particularly by Muslim women.
Following the Karnataka high court ruling, CSOs have played an important role in raising awareness about the implications of the verdict. Several CSOs rejected the court order while also producing analysis to help the public understand its intricate legal language.
Civil society has been able to respond in a tangible and timely manner, offering unconditional solidarity and support to the schoolgirls affected by the order and experiencing trauma resulting from violence, discrimination and harassment in the aftermath of the high court order. Some CSOs have offered mental health counselling and other services.
Other CSOs have offered litigation support, in two forms: first, by representing individual cases of religious discrimination and providing legal support to those who missed out on exams due to the ban; and second, by petitioning on larger issues before courts of law. There have been several petitions before the Supreme Court of India to challenge the Karnataka high court order.
In short, the civil society response has been key because of its capacity to play a full range of roles to drive change, from the micro to the macro level. An effective civil society is essential for advancing human rights in India, and the international community can play a vital role in reinforcing the work of local CSOs to amplify marginalised voices.
Civic space in India is rated ‘repressed’ by theCIVICUS Monitor.
Follow@aimanjkhan and@AgniDas26 on Twitter. -
INDIA: ‘Muslim girls are being forced to choose between education and the hijab’
CIVICUS speaks about the recent ban on the hijab, a headscarf worn by Muslim women, in educational institutions in the Indian state of Karnataka with Zakia Soman, a women’s rights activist and co-founder of the Bharatiya Muslim Mahila Andolan (Indian Muslim Women's Movement, BMMA).Founded in 2007, BMMA is an independent, secular, rights-based civil society organisation (CSO) that advocates for the rights of women and the Muslim minority in India.
Why have girls wearing the hijab been banned from school in Karnataka state?
Girls in hijab were denied entry into classrooms in the name of the school uniform rules, with the authorities citing a circular that states that each student must comply with the uniform requirement in school. Both the Karnataka government and the high court played the uniform card to justify preventing Muslim women wearing the hijab from entering the college campus.
While educational institutions undeniably have the right to set their own rules, these cannot infringe the fundamental rights granted by the Indian Constitution. According to Article 25 of our constitution, all citizens are guaranteed the right to freedom of conscience as well as freedoms to profess, practise and propagate religion.
And under no circumstance can a dress code for schoolgirls be more important than education itself. Muslim girls have the right to be in school with or without the hijab, which is why I oppose those who promote the court’s verdict as a decision that empowers women. Although I don’t believe in the hijab, I think it is wrong to discriminate against girls wearing it. Our nation will only progress when girls have access to education regardless of their religious affiliation.
Does the hijab row indicate the rise of anti-minorities voices in India?
Although it may sound like an internal disciplinary matter over girls wearing the hijab, the wider context of the hijab row is one of religious polarisation and politics of hate towards Muslims. The hijab row is an integral part of the politics of religious hate in India’s polarised milieu, where Muslims are the target of the growing anti-Islam propaganda aired on TV as well as on social media platforms.
There is a spiralling nationwide campaign against the Muslim community under the garb of religious festivities. Journalists and other monitors have found deliberate, concerted violence against life, property and businesses of India’s Muslim community carried out by hooligans claiming to celebrate religious festivals in the states of Delhi, Gujrat, Karnataka and many others. But ultimately, the Indian state must be held responsible for the terrible living conditions experienced by millions of Muslims.
How has civil society responded to the ban?
Civil society has extended solidarity to the affected girls and has supported them. However, civil society’s response has so far failed to impress the government and the high court, which sadly ruled to uphold the hijab ban inside classrooms in Karnataka state.
As for opposition parties, they have been unable to run a sustained campaign to challenge the climate created by hate speech and open calls for the genocide of Muslims. This is why it’s so important for the international community to stand up and support the voices of sanity in India.
What have pro-hijab protests achieved so far?
Peaceful protests have been held in support of Muslim women’s right to wear the hijab in educational institutions. However, I am afraid that conservative elements of the Muslim community got involved in the protests in a way that aggravated matters, making Muslim girls and their families even more vulnerable to political onslaught.
In my understanding, neither the hijab nor the burqa, a full body covering, is mandatory in Islam; however, patriarchal elements would like to put every Muslim girl and woman behind a burqa or hijab. The matter could have been easily resolved through dialogue between college authorities and parents. Instead, it got politicised, with different religious and political outfits jumping in the fray with their radical and antagonistic positions.
As a result, Muslim girls found themselves in a tough position, being forced to choose between education and the hijab, which is outright unfair to them. Since many Muslim parents will not allow girls to go to school without the hijab and schools will not give them entry into class with the hijab, many girls have dropped out of their studies and have not sat their exams.
Civic space in India is rated ‘repressed’ by theCIVICUS Monitor.
Get in touch with BMMA through itswebsite and follow@BMMA_India on Twitter. -
INDIA: ‘The hijab ban is just another tool used by right-wing politicians to remain in power’
CIVICUS speaks about the recent ban on the hijab, a headscarf worn by Muslim women, in educational institutions in the Indian state of Karnataka with Syeda Hameed, co-founder and board member of the Muslim Women’s Forum (MWF).
Founded in 2000, MWF is a civil society organisation (CSO) working for the empowerment, inclusion and education of Muslim women in India. Its primary goal is to provide Muslim women with a platform for expressing their aspirations and opinions on matters directly affecting their lives.
How did the hijab row start?
The controversy started in the town of Udupi, a small secular district of Karnataka state in southwest India, where girls wearing the hijab were not allowed to enter a college campus because the administration deemed it a violation of uniform rules. Some students protested against the ban, and protests escalated into violence.
From this tiny part of Karnataka, the hijab row spread to other parts of the country. In response to Muslim women wearing the hijab on campuses, many Hindu students took to wearing saffron shawls, a colour seen as a Hindu symbol.
The matter reached a Karnataka high court as some Muslim students filed petitions claiming that they have the right to wear the hijab under the guarantees provided by the Indian Constitution. But the high court’s verdict kept the ban, arguing that the hijab is not an essential part of Islam. Surprisingly, the bench in Karnataka includes one Muslim woman judge.
What triggered the decision by Karnataka’s educational institutions?
The decision to ban Muslim students from wearing the hijab in colleges’ premises came as a surprise. Such a ban is strange to our society. Unlike in France, where it has long been under the spotlight, the hijab had until very recently never been prohibited in India.
Karnataka state is known for its diverse society and pluralistic culture, with the two major religious groups, Hindus and Muslims, historically coexisting, along with a wide spectrum of other religious groups.
However, the roots of the Karnataka hijab controversy are quite deep, and are linked to growing Islamophobia. Those in power have ignited a sectarian fuse all over India in every possible way. Right now, Karnataka state also has a right-wing government, which has created fertile ground for strain in Hindu-Muslim relationships.
To them, the hijab ban is just another tool to remain in power. It is tied to current political events, notably the upcoming December election. Right-wing politicians fabricate issues that target Muslims, who are depicted as the ‘disruptive other’, to divert people’s attention from dire economic conditions. The hijab ban did the job well, as it captured media attention. Sensational media coverage only added fuel to the fire.
How do you view the hijab ban from a gendered perspective?
The hijab ban is a complete violation of women’s rights to express their own identities. It should be my choice alone whether to wear the hijab or not. I am a believing and practising Muslim and I don’t wear the hijab. Muslim women of my generation usually did not wear the hijab, but younger generations of Muslim women across the globe do. I see it as a search for an identity in the face of the charged atmosphere created by Islamophobia. Indian Muslim women have worn the hijab for about a quarter of a century.
We don’t oppose school uniforms because there is good reason for them, especially in a country such as India and all other South Asian countries, where both religious diversity and social inequality lead to differences in dress. But the use of the hijab in educational institutions had never been put to debate before the current Karnataka right-wing government suddenly considered it a violation of the school uniform rules.
As I said, in my generation very few girls wore the hijab, and therefore my uniform was skirt and blouse, which was acceptable at the time. Later, when girls started wearing the hijab, the situation escalated from establishing that their hijab should match the school uniform colours to starting to throw them out of schools.
What is the overall status of Indian Muslims as a minority?
As a former member of government, I observed the status of minorities change over time. From 2004 to 2014 I was a member of a now-extinct Planning Commission that was entrusted, among other responsibilities, with bringing minorities up to mark with society in every way possible. For ten years, we devised all kinds of schemes in the areas of education, employment and health, and tried to ensure minorities made the most of them. Our main tasks were to make these plans and ensure their implementation across the country by persuading the governments of India’s states to embrace them.
Change was slow because we did not have the power to force implementation. A key moment was when the government commissioned a report on the status of Muslims that provided a very candid conclusion by a retired Supreme Court judge. It stated that India’s 200 million Muslims, the second largest Muslim population in the world, had the lowest status on all social and economic parameters when compared to other religious groups. It should have been a wake-up call for the Indian government.
But since then, it has only got worse. Recent so-called ‘Hindu religious gatherings’ include a call for the genocide of Muslims. Some have suggested that the saffron flag should replace India’s national flag. Many decisions have been made in violation of the constitution. This is an extremely difficult moment for Muslims in India.
And the hijab ban is very much part of Muslim marginalisation. Muslims are being driven to a corner and targeted by a right-wing government that demonises them to boost their support and remain in power.
How has civil society responded to the ban controversy?
Many CSOs have raised the issue and protested against the ban. Voices have also raised internationally, both from civil society and from influential individuals, as was the case of US congressional representative Ilhan Omar. Maybe if they became louder, these voices could drive positive change in the lives of India’s Muslims, which are becoming exceedingly difficult.
Frankly, at times I feel it is a losing game.
All international attention that was paid to the ban has damaged the image of India without really making a dent on those in power, who only care about the upcoming general elections.
Civic space in India is rated ‘repressed’ by theCIVICUS Monitor.
Get in touch with the Muslim Women’s Forum through itswebsite and follow@syedaIndia on Twitter. -
MALTA: ‘People should be able to access abortions locally without the risk of criminalisation or stigmatisation’
CIVICUS speaks about the struggle for abortion rights and the anti-rights backlash in Malta with Break the Taboo Malta.Break the Taboo Malta is a storytelling platform that documents abortion experiences to highlight the lived reality and address abortion stigma in Malta.
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South Korea: Joint letter calling for the immediate passage of a comprehensive Anti-Discrimination Law
National Assembly of the Republic of Korea
1 Uisadang-daero, Yeongdeungpo-gu, Seoul 07233
Republic of Korea
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USA: ‘We cannot trust that increased anti-Asian hate will disappear once the pandemic is over’
CIVICUS speaks with Marita Etcubañez, senior director of strategic initiatives with Asian Americans Advancing Justice | AAJC (Advancing Justice | AAJC), about the recent wave of anti-Asian racism and violence in the USA, and mobilisations by Asian Americans in response. Advancing Justice | AAJC’S mission is to advance civil rights and other human rights for Asian Americans and to build and promote a fair and equitable society for all communities.In which ways does anti-Asian racism manifest in the USA? How is it similar or different from the discrimination experienced by other groups?
In many ways the racism and discrimination that are experienced by the Asian American community are similar to those experienced by other people of colour and immigrants generally. But there are two things that are different for Asian Americans. One is our image as perpetual foreigners: no matter how long we have been in the USA, even if we have been born here, Asian Americans are often perceived as foreigners, alien others, not fully American. If you pause to think, you immediately realise that is a stereotype, yet it continues to be hard to shake off. Obviously, there are many Asian Americans whose families have been in the country for generations, but at first glance people still don’t see us as Americans.
Another difference is the myth that we are a model minority, that is, the perception of Asian Americans as being universally well-educated and affluent. While on average the Asian American population is better educated and more affluent than the general population, those are just averages that don’t reflect the reality of the lives of countless Asian Americans. If you look at disaggregated data about our communities, you’ll see that some ethnic groups within the Asian American community are doing quite well, but others continue to struggle. It is incorrect to assume that everyone in our community is thriving. There are segments of the Asian American population that have lower education attainment and lower income and continue to live in poverty. It’s important not to focus exclusively on averages and to look at more detailed information about our community and continue to push for more disaggregated data to be available.
Not only is the model minority myth not accurate; it is also hurtful. In many ways, these ideas have been brought forward and continue to persist in connection with white supremacy, because holding up Asian Americans as a model minority, a ‘good’ minority, is often held against other communities of colour. By claiming that Asian American minorities are doing so well, they imply that other communities of colour must not be ‘as good’. This stereotype seeks to divide communities of colour, pitting us against each other, so we must resist it.
Whenever we refer to the concept of the ‘model minority’, we are careful to clarify that it is a myth and not an idea we should embrace and take pride in. It’s something we must push back against because it’s harmful to all communities.
Have discrimination and hate expressions intensified under the pandemic?
There’s been an increase in hate and harassment to the Asian American community during the COVID-19 pandemic, out of misplaced blame for the spread of the virus. Because the virus is thought to have originated in China, many people were quick to point the finger and blame Chinese people. And because many people don’t understand the diversity of the Asian American community, that blame quickly extended to Chinese Americans, other Asian Americans and other people who were perceived as Asian. Logically, it doesn’t make sense.
This has been in addition to the standard ways in which our people were already experiencing harassment and discrimination. Racism and xenophobia are not new to us: our community has always had to deal with them. But racial slurs, verbal abuse, bullying and even physical attacks increased during the pandemic.
Did anything change as restrictions were lifted and the country reopened?
I would say that what has changed is that at the beginning of the pandemic I’m not sure that everyone took us as seriously as they should have when we raised concerns about increased hate and harassment towards Asian Americans. As the pandemic continued, more and more people have reported hate incidents and crimes that they have experienced. We need to create greater awareness around the issue so more people understand what is happening, so we will continue to work to address it.
The way a lot of people talked about COVID-19, following in the footsteps of some elected leaders, contributed to an overall environment that was hostile to Asian Americans and to heightening the racism that people already experienced. Some people thought it was okay to act on their instincts because they were following the actions of President Trump and his administration.
Social media also worked as an echo chamber to a lot of people who surrounded themselves only with the information, ideas, and news coverage consistent with their beliefs. A lot of people use social media platforms in their native languages, so a lot of the same information gets circulated and it’s very hard to address misinformation and disinformation.
I would love to say that hopefully hate and harassment will go away as the pandemic recedes, but unfortunately, the experiences of Middle Eastern and South Asian communities who have experienced heightened and persistent hate following 9/11 alert us to the fact that this may not be the case. Twenty years after 9/11, we are still dealing with anti-Muslim hate and discrimination. I don’t think we can trust that increased anti-Asian hate will disappear once the pandemic is over.
How is your organisation working to address this problem?
We strive for recognition and equity for Asian American communities while taking care to demonstrate solidarity with ally communities, including other communities of color, by supporting and hopefully not undermining their demands. With respect to anti-Asian hate, we focus on education by building awareness and understanding of the harassment that our communities have always faced but that has heightened under the pandemic and encouraging people to talk about these issues and to report hate crimes and hate incidents. But I recognise that this is going to be an uphill battle because people will continue to be reluctant to report when they are targeted; not just because of stigma, but also because our systems aren’t yet properly set up to give people the assistance and the support they need to do so.
We are also involved in bystander intervention training. We have partnered with an organisation called Hollaback!, which works to end all forms of harassment, to create a training series to give people practical and actionable strategies that they can use to intervene if they witness harassment or experience it themselves. We started this training in early 2020 and the demand for the training really intensified this year on account of the recent increase in harassment and physical assaults against Asian Americans. Later this year we will have reached over 120,000 people with our training activities and we continue to hold them to reach even wider audiences.
Our main focus is on advocacy and policymaking because we strive for policy change, particularly at the federal level. In May 2021 we saw some progress with the passage of the COVID-19 Hate Crimes Act, which places specific emphasis on the increase in violence against Asian Americans and seeks to facilitate the reporting of hate at the local and state levels. This is progress, but we recognise that a single bill is not going to fix everything. There is more work that we must do, so we will continue to advocate for the things we feel our community needs to feel safe so we create the conditions under which we are able to thrive.
How do you connect with the wider movement for racial equality?
We demonstrate solidarity and work hand in hand with other communities, and we do our best to avoid taking any position that would harm other communities. We work closely with other U.S. civil society organisations to make sure that we are supporting one another and advocate for solutions that will lift all our communities, and not one at the expense of another.
Many of us took inspiration from the Black Lives Matter movement in 2020 and we have since seen more and more people engaging in conversation about anti-racism and the need to be actively anti-racist, and engaging in struggles for broader social justice. We have seen so many people pouring into the streets and taking action to become actively anti-racist in their own lives.
We have all been speaking out in support of Black Lives Matter and part of that includes speaking out against violence. One message that we have been pushing out that we hope will resonate with Asian American communities and beyond is this idea that we want all of our communities to feel safe and protected.
Civic space in the USA is rated ‘obstructed’ by theCIVICUS Monitor.
Get in touch with Asian Americans Advancing Justice | AAJC through itswebsite orFacebook page,and follow@AAAJ_AAJC and@maritaetc on Twitter.
