The danger of “business as usual” with Moscow

Human rights researcher Tanya Lokshina tells how she was blackmailed over her pregnancy.

As Brussels prepares for the EU-Russia Summit on December 21, it’s worth recalling a recent UK Foreign Office statement indicating that all was “business as usual” in Russia, with the human rights situation given its perfunctory place.  But “business as usual” is the most counterproductive signal that can be sent by an EU member-state to Russia today.   

Last December Moscow was not buried in snow as it is now, but was rather drowning in slush. On 5 December a group of activists held a public gathering to protest violations during the parliamentary elections the day before.  They had anticipated a turnout of about 500. Instead, as many as 10,000 people showed up, shocking the organizers, the media, and the Kremlin.

That rally proved to be the beginning of massive public demonstrations in Russia’s capital, with tens of thousands of people taking to the streets to protest authoritarian rule and political stagnation. Surely, this voice of discontent was so strong the government could not possibly ignore it?

But although some electoral reforms followed early in 2012, the authorities only intensified harassment of their critics in the lead-up to the presidential elections in March and Vladimir Putin’s inauguration in May. They used punitive lawsuits and arbitrary detention, threats from state officials, and beatings to intimidate political and civic activists, and to interfere with independent news outlets.  After the inauguration, the parliament pushed through a raft of highly restrictive laws, tightening the screws on freedom of expression, association, and assembly and giving the government ample tools to prosecute peaceful dissent.

Working for the Human Rights Watch Russia Office, I could feel the repression tightening and realized it was unprecedented in contemporary Russian history. Some of the elements — especially the new treason legislation and the heightening anti-foreign hysteria –are frighteningly reminiscent of Soviet times.

Then one morning in September, I started to receive threatening text messages revolving around my advanced pregnancy and my unborn child.  I caught myself thinking: “Last year this would have been unthinkable — whoever’s doing this has lost all sense of limitations.”

In Russia a pregnant woman is still viewed as off-limits, and the idea that of threatening an unborn baby would disgust anyone. Still, the new laws and the aggressive rhetoric of the Kremlin apparently signaled to officials at all levels that anything goes when it comes to the campaign against international groups or “foreign agents” (even if they are Russian).  As a result, the climate in the country has become so hostile that blackmailing a human rights researcher over her pregnancy is an acceptable addition to the arsenal of tools used to hamper the work of advocacy organisations.

In seven short months, Russia feels like a different country.  A new and expanded definition of  treason — essentially criminalizing international advocacy -- requires foreign-funded human rights and advocacy groups to register and publicize themselves as “foreign agents” (in Russian this unambiguously is interpreted as “foreign spies”). Two large donors — USAID and UNICEF — have been kicked out. A group of demonstrators face mass riot charges that are, at the very least, disproportionate.  And two members of the Pussy Riot feminist punk band are serving serious prison sentences for a political stunt following  an absurd and unfair trial.

This is not how I want to see Russia. Hopefully, this is not how its international partners want to see it either. But governments that should care about developments in Russia seem to be passively watching the country slide over the abyss of repression.  They need to speak up to help end the Kremlin’s onslaught on civil society, making clear that infringing on basic rights in violation of international law has a cost globally.  You can’t be a member of the prestigious international clubs without strict adherence to the rules. 

Tanya Lokshina is a senior researcher at Human Rights Watch and deputy director of the Moscow office

Russian opposition supporters shout during a rally in central Moscow on 5 December 2011. Photograph: Getty Images

Tanya Lokshina is Deputy Director of Human Rights Watch's Moscow office. Having joined Human Rights Watch in January 2008, Lokshina authored reports on egregious rights abused in Chechnya and Ingushetia and co-authored a report on violations of international humanitarian law during the armed conflict in Georgia in the summer of 2008. Lokshina runs a column for the Russian current affairs website Polit.Ru. She is recipient of the 2006 Andrei Sakharov Award for Journalism as Civic Accomplishment.

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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.