Is the new IF campaign trying to ‘Make Poverty History’, again?

The development community must be brave enough to have an honest debate with the public and with politicians about the difficulties and challenges of aid, as well as its benefits.

With the Enough Food for Everyone IF campaign launch this week, we have over 100 charities working together for the first time since the Make Poverty History campaign in 2005. Once again, the UK is hosting the G8 but, while Make Poverty History had some real successes, the issues and debates have moved on – and so has public opinion.

In 2013 we need a new public conversation, on what aid and development means in the twenty-first century. And it needs to start with where people are. ODI-IPPR research into UK public attitudes found people tired of the traditional ‘aid story’. Repeated messages which focus on a bleak (African) continent and the horrors of extreme poverty can both overwhelm people and reinforce a sense that there has been little progress over time. Too often, people hear a lot about need, and some stories of success (children vaccinated, schools built), but are given very little information about how change happens or how aid works.

So, will this new campaign move the UK debate on development forwards?

The IF campaign gets off to a good start in its use of imagery and tone. At the launch at Somerset House, it deployed impressive graphics, but this also goes deeper than branding and design. The overall “IF” framing of the campaign emphasises agency and change, something our research revealed a real appetite for: ’IF we come together, and IF we pressure our governments, change is possible‘.

The range of issues it covers - from transparency to tax to agriculture – also look and feel different to the more ‘traditional’ development issues which were the focus of Make Poverty History. The UK public wants to hear more about the role of big business and international corporations – including their tax responsibilities. This is a major plank of the new IF campaign which sets out some clear calls for action and does a good job of communicating these in accessible ways.

The most risky elements are those which look like ‘business as usual’. The campaign has a big focus on targeting the G8, which the UK is hosting this year. One risk is that this gives the public the impression that nothing much has changed since 2005 – the NGOs will need to work hard to put this campaign in a wider context of progress. Another is that we no longer live in a G8 world. A conversation that does not include China, Brazil and India might reinforce a rather outmoded view of development as being very much about ‘us and them’.

The ‘aid’ aspects of the campaign also bring strategic communications challenges, particularly given the emphasis on food. Live Aid still looms large in the UK’s collective understanding of aid and development, and perhaps the biggest risk of this campaign is that it suggests that nothing has changed since 1985. NGOs and others must be wary of suggesting either that aid doesn’t work or that it will be needed forever more. The range of issues covered by the IF campaign provides an opportunity to talk about ‘the end of aid’ in a positive way – “IF we make these changes, then aid will no longer be needed”.

This is important because the political debate about aid in the UK continues to be heated, despite the prospect this year of the UK becoming the first G8 country to give 0.7% of GDP as aid. Aid critics argue that aid doesn’t work and that it is unjustifiable that the UK should drastically increase spending on aid when other budgets are being cut. In this political environment, the simple defences of aid that have been made in the past will no longer cut it – a healthy dose of realism is needed. As Phil Vernon put it in a recent article, “we really must stop being defensive about aid, and admit its limitations”. The development community must be brave enough to use the platform of the IF campaign to have an honest debate with the public and with politicians about the difficulties and challenges of aid, as well as its benefits.

The leaders of the IF campaign will, rightly, be focused on what it can achieve in 2013. But a truly successful campaign would look beyond the short-term demands on government and look to change public attitudes in the longer term. The IF campaign has made a good start, so here’s hoping that 2013 will mark a real change in the UK debate about aid and development.

Leni Wild is a research fellow at ODI (@leniwild)

Sarah Mulley is associate director at IPPR (@sarahmulley)

Nursery school pupils learn with teaching aids during a class at the Christower International School, Ibafo district in Ogun State, southwest Nigeria. Photograph: Getty Images.

Leni Wild is a research fellow at ODI (@leniwild)

Sarah Mulley is associate director at IPPR (@sarahmulley)

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France’s burkini ban could not come at a worse time

Yet more legislation against veiled women can only further divide an already divided nation.

Since mayor of Cannes David Lisnard banned the full-body burkini from his town’s beaches, as many as 15 French resorts have followed suit. Arguments defending the bans fall into three main categories. First, it is about defending the French state’s secularism (laïcité). Second, that the costume represents a misogynistic doctrine that sees female bodies as shameful. And finally, that the burkini is cited as a threat to public order.

None of these arguments satisfactorily refute the claims of civil rights activists that the bans are fundamentally Islamophobic.

The niceties of laïcité

The Cannes decree explicitly invokes secular values. It prohibits anyone “not dressed in a fashion respectful of laïcité” from accessing public beaches. However, the French state has only banned “ostentatious” religious symbols in schools and for government employees as part of laïcité (the strict separation between the state and religious society). And in public spaces, laïcité claims to respect religious plurality. Indeed, the Laïcité Commission has tweeted that the ban, therefore, “cannot be based upon the principle of laïcité”.

While veils covering the entire face such as the burqa or niqab are illegal, this is not to protect laïcité; it is a security matter. The legal justification is that these clothes make it impossible to identify the person underneath – which is not the case for the burkini.

 

By falling back on laïcité to police Muslim women in this way, the Cannes authorities are fuelling the argument that “fundamentalist secularism” has become a means of excluding Muslims from French society.

Colonial attitudes

Others, such as Laurence Rossignol, the minister for women’s rights, hold that the burkini represents a “profoundly archaic view of a woman’s place in society”, disregarding Muslim women who claim to wear their burkini voluntarily.

This typifies an enduring colonial attitude among many non-Muslim French politicians, who feel entitled to dictate to Muslim women what is in their best interests. Rossignol has in the past compared women who wear headscarves through choice to American “negroes” who supported slavery.

Far from supporting women’s rights, banning the burkini will only leave the women who wear it feeling persecuted. Even those with no choice in the matter are not helped by the ban. This legal measure does nothing to challenge patriarchal authority over female bodies in the home. Instead, it further restricts the lives of veiled women by replacing it with state authority in public.

Open Islamophobia

Supporters of the ban have also claimed that, with racial tensions high after recent terrorist attacks, it is provocative to wear this form of Muslim clothing. Such an argument was made by Pierre-Ange Vivoni, mayor of Sisco in Corsica, when he banned the burkini in his commune. Early reports suggested a violent clash between local residents and non-locals of Moroccan origin was triggered when strangers photographed a burkini-wearing woman in the latter group, which angered her male companions. Vivoni claimed that banning the costume protected the security of local people, including those of North African descent.

Those reports have transpired to be false: none of the women in question were even wearing a burkini at the time of the incident. Nonetheless, the ban has stood in Sisco and elsewhere.

To be “provoked” by the burkini is to be provoked by the visibility of Muslims. Banning it on this basis punishes Muslim women for other people’s prejudice. It also disregards the burkini’s potential to promote social cohesion by giving veiled women access to the same spaces as their non-Muslim compatriots.

Appeals to public order have, occasionally, been openly Islamophobic. Thierry Migoule, head of municipal services in Cannes, claimed that the burkini “refers to an allegiance to terrorist movements”, conveniently ignoring the Muslim victims of recent attacks. Barely a month after Muslims paying their respects to friends and family killed in Nice were racially abused, such comments are both distasteful and irresponsible.

Increased divisions

Feiza Ben Mohammed, spokesperson for the Federation of Southern Muslims, fears that stigmatising Muslims in this way will play into the hands of IS recruiters. That fear seems well-founded: researchers cite a sense of exclusion as a factor behind the radicalisation of a minority of French Muslims. Measures like this can only exacerbate that problem. Indeed, provoking repressive measures against European Muslims to cultivate such a sentiment is part of the IS strategy.

Meanwhile, the day after the incident in Sisco, riot police were needed in nearby Bastia to prevent a 200-strong crowd chanting “this is our home” from entering a neighbourhood with many residents of North African descent. Given the recent warning from France’s head of internal security of the risk of a confrontation between “the extreme right and the Muslim world”, such scenes are equally concerning.

Now more than ever, France needs unity. Yet more legislation against veiled women can only further divide an already divided nation.

The Conversation

Fraser McQueen, PhD Candidate, University of Stirling

This article was originally published on The Conversation. Read the original article.