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Upholding Human Rights in the Face of Corporate Exploitation

A Call to Action

Introduction

International Law, as the cornerstone of our globally interconnected society, establishes a vital framework guiding nations’ behaviour and facilitating collaboration on a worldwide scale, rooted in principles such as shared responsibility, mutual respect, and the pursuit of peace. Central to this framework is the principle of pacta sunt servanda, which underscores the sanctity of international agreements and treaties, fostering stability, trust, and dispute resolution among nations. Upholding this principle ensures that negotiated agreements serve as credible tools for conflict resolution and the advancement of common objectives. Additionally, the adoption of the International Binding Treaty by the United Nations would further safeguard citizens worldwide, particularly those in the global south.

Understanding Human Rights

Human rights are fundamental to the fabric of society, serving as the bedrock of justice and dignity for all individuals, regardless of geography or social status. However, the realization of these rights often faces significant challenges, particularly in the context of economic exploitation perpetuated by powerful entities such as transnational corporations (TNCs). Despite the legal framework surrounding human rights, violations persist, underscoring the need for concerted action to address systemic injustices.

One avenue through which human rights are articulated and protected is through legal instruments, both at the domestic and international levels. The International Bill of Rights, comprising the Universal Declaration of Human Rights (1948), the International Convention on Civil and Political Rights (1966), and the International Convention on Economic, Social and Cultural Rights (1966), provide a foundational framework for the protection of human rights globally. However, the mere existence of legal instruments is not sufficient; effective implementation and enforcement are paramount.

The extraction and utilization of raw materials, particularly minerals and metals, for energy transition raise significant environmental concerns. International environmental law, including conventions such as the United Nations Framework Convention on Climate Change (UNFCCC) and the Convention on Biological Diversity (CBD), provide a legal framework for addressing these concerns. Principles such as sustainable development, the precautionary principle, and the principle of common but differentiated responsibilities are central to international environmental law and have implications for resource extraction activities in both Europe and Africa.

Challenges, Realities and Violations of Human Rights

In many democratic nations, including those in Africa, the protection of human rights is enshrined in state constitutions, often accompanied by bills of rights. These legal safeguards serve as a bulwark against arbitrary infringements on individual freedoms and liberties. Yet, the efficacy of these protections relies heavily on the independence of the judiciary and, even more, on the willingness of governments to uphold and enforce them, which can be compromised by factors such as corruption or undue influence from powerful interests.

The consequences of these human rights abuses are profound, extending beyond individual communities to impact entire regions. Economic disparities widen, environmental resources are depleted, and social cohesion is undermined, perpetuating cycles of poverty and inequality. Additionally, the escalation of corporate impunity presents a substantial peril to human rights, exacerbating the marginalization of susceptible demographics and undermining democratic tenets.

One glaring instance of human rights violations perpetuated by corporate interests is exemplified in the case of SIAT, a European-based corporation operating extensive oil palm and rubber plantations in West Africa. Supported by multinational financial institutions and aided by weak regulatory frameworks, SIAT’s expansion has resulted in widespread land grabbing, environmental degradation, and the displacement of indigenous communities. Despite assertions of customary land tenure, local populations are frequently forcibly displaced to accommodate corporate interests, thereby eroding their cultural heritage and jeopardizing their livelihoods.

The SIAT case epitomizes a scenario where the state turns against its own citizens. The land grabbing facilitated by SIAT is endorsed by governments in West African countries where the corporation has invested. Essentially, this entails the allocation of land by the government to multinational corporations (MNCs) that is already inhabited by local communities. When local inhabitants resist, the government dispatches armed police officers and, in some instances, military personnel to forcibly evict them under the guise of foreign investment and development.

Instances like that of SIAT, reminiscent of numerous other occurrences of large-scale land acquisitions across Africa, underscore the prevalent issue of the absence of free, prior, and informed consent (FPIC) from local communities. FPIC necessitates the thorough sensitization of all stakeholders within local communities until they possess a clear understanding of available choices and their implications. While AEFJN has endeavoured to facilitate such training initiatives, challenges persist due to the reluctance of state actors to cooperate, perpetuating a constriction of civic space.

The Role of International Binding Treaty in Addressing Human Rights Abuses

In light of the pervasive impunity observed at a global scale due to the actions of Multinational Corporations (MNCs), various international stakeholders, including faith-based institutions such as Africa Europe Faith and Justice Network (AEFJN), have mobilized to advocate for the dismantling of corporate impunity and the restoration of human rights.

The International Binding Treaty has put in focus how to handle both the host state and the MNCs, hence, the citizens will have recourse to justice at different intervals.

Acknowledging the intricate web of human rights violations, the International Binding Treaty endeavours to embrace a comprehensive approach addressing the root causes of injustice. This encompasses legal reforms, accountability measures, heightened awareness campaigns, empowerment of marginalized communities, and fostering solidarity among stakeholders. AEFJN, staunch in its commitment to social justice and human dignity, is keen in championing the adoption and implementation of the International Binding Treaty.

The forthcoming Open-Ended Intergovernmental Working Group for the UN Binding Treaty on Transnational Corporations presents a pivotal juncture to propel corporate accountability and advance global justice. Through galvanizing civil society, governmental, and international backing, we aim to advocate for robust regulations and enforcement mechanisms to counter corporate exploitation and safeguard human rights.

Conclusion

In conclusion, the struggle for human rights is an ongoing endeavour that requires collective action and unwavering commitment. As advocates for justice and dignity, we must stand in solidarity with the oppressed, confront corporate exploitation, and uphold the principles of human rights for all individuals. Through concerted efforts and collaboration across sectors, we can build a more just and equitable world, where human rights are respected and protected for generations to come. We call upon all of us to spread the message about International Binding Treaty.

By: Elvis Ng’andwe, M.Afr. (Executive Secretary at AEFJN-Brussels-Belgium)

Training course registration Antitrafficking WG

Stagiaires meeting from 15 to 17 march 2024

Niamey Sector, NIGER

WITH A GRATEFUL HEART

………………………………………………………………………………

Song translated from French (Que tes œuvres sont belles, Que tes œuvres sont grandes ! Seigneur, Seigneur, tu nous combles de joie! )

Great are your works, how beautiful they are!
Lord, Lord, you fill us with joy!

1. You are the God who made us, who kneaded us from the earth!
Every human being is a sacred story; every human being is made in the image of God!
Your love fashioned us from the womb of the earth!
Every human being is a sacred story; every human being is made in the image of God!
You put your Spirit within us: we stand on the earth!
Every human being is a sacred story; every human being is made in the image of God!

………………………………………………………………………………

This sacred song and prayer guided our three-day meeting as stagiaires from the Niamey-Niger Sector. Father Pascal Kapilimba, vice-Provincial of the PAO, facilitated the meeting.

Therefore, with an open heart, we begin by thanking Almighty God for his presence and blessings upon us. Glory be also to God for his presence among us as we continue to share and witness his love among the people of Niger. I also believe that this is the prayer of every one of us: whatever we say, whatever we think, whatever we accomplish and whatever we do, may it be for the greater glory of God, and that in everything we do and say, people see only Christ Jesus through us and in us.

We would also like to express our sincere gratitude to Father Pascal, who set aside his busy schedule to be with us at this particular meeting. As we move forward, I want to highlight some of the important things we shared at our meeting.

“APOSTOLIC CHARITY”

The idea of apostolic charity is obvious and snow-white. “We are not tourists, in as much as our charism is that of apostolic charity… About apostolic charity: nothing else but as Christ’s disciples”. All to all. This requires us to be nothing other than all people. As stagiaires, we are always asked to learn the culture of the people, to eat their food, to feel and be with them in all their sufferings, and so on. This is not new to the missionary spirit. Therefore, we must recognise that it is a challenge to live this way, especially when we want to depend on our human power. A missionary should, therefore, be a man of prayer who seeks the Holy Spirit, God’s humility, to guide him and do all things through Christ, who calls him at every moment of his daily life.

We would also like to acknowledge the presence of Father Leo who joined us on the last day of our meeting. It was encouraging to learn that Father Leo and Father Pascal share the same idea of living ‘all things to all people’: “We need people who are not just priests, we need missionaries”, said Father Leo. This means that we’re not there simply to celebrate Mass or be among the many Christians, as might be the case in countries like Zambia or Uganda, just to name a few. In a country like Niger, we have to get used that there are just a few Christians, in for example the parish of Saint Joseph in Saga or of Saint Vincent de Paul in Birni N’Konni. But more than that, a missionary is there not only for a few Christians in that particular parish but for the whole population. That’s what it means to be a missionary. Living this helps to build a joyful community.

A JOYFUL COMMUNITY

A joyful community in the context of the M.Afr. is a group of people who are fully human, responsible, grateful, open-hearted, and who know how and when to communicate with each other. Being responsible also means having a sense of belonging to the community. Each of us must feel this, and it must help us live our interculturality by seeking unity despite our differences of nationality. Cardinal Lavigerie reminds us that ” we must love each member of the Society in the same way”. Father Pascal also reminded us that, as stagiaires, “we are sent by the Superior General who sends all the confreres to their respective communities. We must remember that although we are community members, we are also candidates in formation. Secondly, as community members, we must not wait to be welcomed to propose new ideas (we do not separate ourselves from the community), but rather do everything in our power for the good of the community to which we belong”.

It also means that every community member is invited to make an effort to building a joyful community. In this way, we can achieve a joyful community thanks to everyone’s efforts to work towards these important elements.

I can say that this meeting was a special moment that helped me to pause, reflect on my life and evaluate how I can pass this on as a candidate for the Missionaries of Africa to the people of Niger. Not only to the few Christians in the parishes I visit here in Niger but rather to the whole population, especially those I meet in my daily life. Apart from that, it was also a time for me to listen and be inspired by my colleagues’ experiences and to recognise God’s presence in my life story and the lives of others.

I am grateful for all that God still accomplishes through me as a stagiaire of the parish of Saint-Vincent de Paul in Birni N’Konni, Niger.

By: Kelly Mukosha, Stagiaire

 

Recollection – April 2024

Crédit image: Generative AI, https://firefly.adobe.com/

Denis Laliberté R.I.P.

Society of the Missionaries of Africa

Father Réal Doucet, Provincial of the Americas,
informs you of the return to the Lord of Father

Denis Laliberté

on Wednesday, 10th April 2024 in Sherbrooke (Canada)
at the age of 88 years, of which 63 years of missionary life
in Zambia and Canada.

Let us pray for him and for his loved ones.

Download here the announcement of Denis Laliberté’s death

(more…)

The decline of human fraternity: violations of human rights

JPIC Promoters with young people from Talitha Kum International at St Peters Square 04/02/2024

Introduction

Thinking about human rights in the light of the Gospel, what comes to my mind is Jesus’ encounter with the adulterous woman, narrated in John 8:1-11. Jesus did not judge or condemn her. Instead, he confronted customary systems that were blind to the male misdeeds, but harsh to female shortcomings. He opted for the protection of human rights, particularly the life and dignity of the woman who was caught. Jesus’ ideal and attitude remain important to our contemporary human society. The present reflection is guided by four elements: my personal experience, the causes of human rights violations, the concept of human rights and its modern challenges, and the Church’s role in promoting human rights.

Personal experience of human rights violations

My experience of human rights violations is existential. Being born and bred in the Great Lakes Region, writing about the non-respect of human rights is not intellectual entertainment. It is an existential reality. For more than two decades, the mentioned region has been faced with unending war. Its impacts have directly or indirectly affected each individual. Cases of unprecedented massacres, rape, torture and images of mutilated bodies are beyond telling. I see human rights violations in the cry of women and children who are constantly abused by ruthless rebels. I see it in refugees whose rights to life, liberty and property are endangered. It always pricks my mind. I wonder if such human atrocities shall ever come to an end.

Currently, I am faced, not with the human rights violations per se; but rather with unjust systems. The recent changes in the legal frameworks of most countries, mediatic propaganda and populist ideologies are alarming. In the long run, they will affect the human rights of the most vulnerable groups, such as victims of human trafficking, migrants, refugees and political asylum seekers. The UK Illegal Migration Bill that led to the slogan of “Stop the boats”, is one of the challenges, most human rights defenders are faced with today.

Causes of human rights violations

There exist various causes of human rights violations. My observation is threefold: social, economic and political. The way society is organized sometimes oppresses vulnerable individuals. For instance, some customary laws violate the rights of women and children. The right to inheritance exists only for the male child, who eventually controls family wealth. Though women and girls actively participate in the family productive sector – ranging from working on the farm to office work – they do not control what the family produces. In most cultures, it is difficult for women to legally own property. The title deed must bear the husband’s name. Such a rule violates the woman’s fundamental rights of liberty and property.

Politics – of course, bad politics – is another cause of human rights violations. The politics that does not protect the natural rights of life, liberty and property is lethal. It tramples on the dignity of citizens. Recently, the world has seen selfish politicians waging unnecessary wars for economic reasons. It is believed that the real causes of such wars are kept secret within the world economic system.

Human rights: a fluid concept

The concept of human rights is becoming more and more fluid. The fluidity of its nature makes it difficult to define and grasp its meaning. For instance, the classical fundamental human rights of life, liberty and property are being merged with human sexual rights. LGBTQ+ rights defy traditional family norms and religious beliefs. Another challenge is the explicit non-respect of human rights, which enjoys a moral double standard within the corridors of the International Community. For economic and political interests, certain crimes against humanity do not attract global attention. The human atrocities in Ukraine, in Gaza, in the Sahel, the Great Lakes Region and other parts of the world, do not attract the same reprehension. Why? First, there is a remarkable decline in the human fraternity. Humans, when it comes to economic and political gains, hardly see each other as brothers and sisters. What matters most is wealth and power; not human life. Second, the political Manicheism – the politics of “good guys” and “bad guys”- is rendering obsolete the concept of human rights. Those, who worldwide are known to be the “good guys”, when they commit crimes, which are inherently crimes against humanity, they are quickly exonerated and protected by International Law. The turn of “bad guys” is a different story altogether. The harsh sanctions are quickly pronounced. This partial judgment itself points to the fluid nature of the concept of human rights.

Promoting human rights: the role of the Church

To face the challenges already mentioned, the Church needs to re-valorise her identity – being a moral authority figure – who does not command, but rather helps humanity to re-order itself when faced with moral impasse and political confusion. The evangelical virtues of protecting life, love and fraternity (cf. John 8:1-11; Luke 10:25-37), should truly guide the evangelizing mission of the Church.

As prophetic witnesses, first, we need to live and practice the love of the Good Samaritan. This kind of love is practical. It is not a fairy tale imagination; it is about life. Second, we need to revive the spirit of human fraternity. Loving and protecting our neighbour’s life is imperative. It calls us to notice the dire situation of our brothers and sisters and do something about it. Pope Francis reiterates this in Fratelli Tutti (2020). Like Saint Francis, he expresses “the essence of a fraternal openness that allows us to acknowledge, appreciate and love each person, regardless of physical proximity, regardless of where he or she was born or lives”. (FT, 1).

Conclusion

Jesus, by his attitude, confronted systems that did not respect fundamental human rights. He was not blind; he saw the plight of the vulnerable within the human society. Existential realities of human rights violations are not far from us. They call for our prophetic responses. Increasing our awareness and knowledge of such violations is a key to our missionary endeavours, lived in the life of the Church.

By: Prosper Harelimana, M.Afr.

Jean Longin R.I.P.

Society of the Missionaries of Africa

Father Michel Girard Provincial Delegate of the sector of France,
informs you of the return to the Lord of Father

Jean Longin

on Monday, 8th April 2024 in Billère (France)
at the age of 103 years, of which 75 years of missionary life
in Tunisia, Burkina Faso, DR Congo and France.

Let us pray for him and for his loved ones.

Download here the announcement of Father Jean Longin’s death

(more…)

Patient Nshombo R.I.P.

Society of the Missionaries of Africa

Father Arsène Kapya, Provincial of Central Africa,
informs you of the return to the Lord of Brother

Patient Nshombo

on Sunday, 7th April 2024 in Bamako (Mali)
at the age of 61 years, of which 30 years of missionary life
in Mali, Burkina Faso, France, Italy and DR Congo.

Let us pray for him and for his loved ones.

Download here the announcement of Brother Patient Nshombo’s death

(more…)

Violence and insecurity, past and present

Panzi Foundation

“Homo homini lupus est” is a Latin proverb that means “man is a wolf to man”. In the past, human beings behaved like wolves towards their fellow creatures, and this behaviour continues to this day. The violence and insecurity that are spreading around the world are a case in point.

What is violence?

In its 2002 report on violence and health, the WHO defines violence as “the intentional use of physical force, threats against others or oneself, against a group or community, that results in or has a high risk of resulting in trauma, psychological harm, developmental problems or death”.

“The intentional use of physical force or power, threatened or actual, against oneself, another person, or against a group or community, that either results in or has a high likelihood of resulting in injury, death, psychological harm, maldevelopment or deprivation.” (Pg. 5, Krug E, Dahlberg L, Mercy J.et al.  World report on violence and health. Geneva : World Health Organization, 2002)

Types of violence

When one person attacks another to cause harm, it is called aggression. When a person kills another, even for legally justifiable reasons, it is called homicide. Robbery, pillage, rape and the sexual abuse of minors and vulnerable adults are other types of violence. Violence can also be psychological, verbal and passive. There is also structural violence. According to Galtung, this “violence is ‘structured’ and is characterised by inequality in the exercise of power, and consequently leads to unequal opportunities”. Nepotism – a political, social, cultural or ethnic grouping that oppresses or excludes others – is part of structural violence.

Violence and insecurity

The prevalence of violence creates fear to the point that people feel unsafe; this is known as insecurity. We could, therefore, deduce that insecurity is a consequence of violence. There are many causes of insecurity: people are said to be socially insecure when their environment is dangerous and threatening. For example, Goma (in the province of North Kivu, D.R. Congo) is an insecure city where, around 9 pm, there are few pedestrians or vehicles on the road. A worker whose job is precarious would be living in a situation of insecurity. The uncertainty of a confrere’s next appointment may cause insecurity. We note that the underlying cause in the province mentioned above is the economic war that has been going on for over two decades.

Violence and insecurity have a negative impact on individuals and their communities. They lead to mass displacement, isolate people from each other and cause trauma, depression and eventually death.

Can violence be prevented?

It is possible to put in place measures to prevent violence, such as promoting people’s rights and duties and measures against harmful alcohol consumption and drug use, especially among young people. Reducing access to firearms and knives, promoting gender equality, and preventing greed, pillage, and illicit extraction of natural resources by the mafia and multinational systems would all help to create non-violent communities and a non-violent world.

Where do we place non-violence and empathy?

If, in simple terms, empathy is the ability to identify with the feelings of others, and non-violence is the abstention from and exclusion of all violence, then both concepts have a role to play in situations of violence and insecurity. Thus, refusing all cooperation, complicity and participation in violent actions, denouncing violent words and actions, and promoting interculturality and peace can encourage non-violence. Putting yourself in other persons’ shoes, trying to understand them without judging them, getting close to them, helping them to express their feelings, and listening with concern are some of the behaviours that are empathetic towards the victims of violence and insecurity.

Which programmes are needed to combat violence and insecurity?

Societies torn apart by violence and insecurity often have NGOs and United Nations agencies trying to find solutions to these scourges. In our environment and elsewhere, these organisations are sometimes accused of ‘creating’ wars and claiming to end them through their programmes. In the provinces of North and South Kivu, programmes to combat gender-based violence (GBV) have been set up to provide health, moral and psychological care and to integrate victims into society. Doctors Without Borders, for example, offers medical care for war casualties. MONUSCO (United Nations Organisation Mission for the Stabilisation of the Congo), FAO, UNICEF, WHO, UNHCR, UNDP, etc. have set up programmes to support stabilisation and conflict prevention, gender equality and the empowerment of women, assistance for children and refugees, development, etc. At the national level, there are also projects such as the PRVBG (Projet de Prévention et de Réponse Basées sur le Genre – Gender-based Prevention and Response Project) and the Children’s Parliament to assist child victims of violence and abuse and to bring their perpetrators to justice

At the local level, there is the Panzi Foundation, set up by Nobel Peace Prize winner Dr Denis Mukwege, which deals with maternal health and genital mutilation of women who have been raped. There are also Christian self-help networks and counselling centres such as the diocesan Caritas and the Nyota centre in Bukavu (where our confrere, Father Bernard Ugeux, is involved), which takes in illiterate young girls who have been raped and abandoned children to help them regain their self-esteem. Night patrols by the police and military and street lighting in the neighbourhoods and avenues of the city and its surroundings are all part of the programme to combat violence and insecurity.   

Peace is possible

Violence and insecurity are realities that remain with us and in us. They have been and still are the cause of many ills in society. But they can be avoided and eradicated. Peace is possible; a lasting peace would be a solution to violence and insecurity.

By: Jean-Paul Cirhakarhula, M.Afr.

Jesus Christ is Risen 2024

Mt 28:1-7, Ravenna, Sant’Apollinare nuovo (493-526)

“Mary came to the tomb. She came to the womb of the resurrection, she came to the birth of life, so that Christ might again be born to faith from the tomb, as he had been born from a womb of flesh […] The angel descended and rolled the stone… not to offer a passage to the Lord who was coming forth, but to show the world that the Lord had already risen. Let the angel descend and testify that Christ is risen also from our souls.” (Peter Chrysologus). 

BLESSED AND JOYFUL EASTER SEASON