Voices of the Peacebuilders, Part 1: Women as Peacebuilders

This is the first of a two-part series called the Voices of the Peacebuilders, on the importance of magnifying the voices of individuals and organizations working at the grassroots, within communities. Very often these voices are overlooked or excluded from high-level policy tables when it comes to resolving conflict and building peace around the world.

In October, I was in my hometown of Fredericton, New Brunswick where I gave two public lectures at the University of New Brunswick. This two-part series will outline points from each lecture and provide a video link. The first, held on October 16 and hosted by the Faculty of Education, was entitled: “From the Grassroots to the Negotiating Tables: The Case for Women as Peacebuilders.”

Women are so often excluded from the high-level peace negotiating tables and their efforts for peace are largely ignored in the mainstream news, despite making up half of the population, and often bearing the brunt of conflict. Yet this has not stopped women from being innovators and champions for peace within their communities, including within MCC’s partners.

We must bring these voices to the table and make the case for women as innovators and leaders, working for peace, from the grassroots to the negotiating table.

Join me on a brief world tour to see snapshots of some of this work, and let me introduce you to some of these women peacebuilders, from Colombia to Nigeria and from South Sudan to Palestine and Israel.

Mampujan Colombia: Weaving history and speaking peace

mampujan 2

A quilt depicting the forced displacement of 2000. MCC Colombia’s office in Bogota.

On Colombia’s Caribbean Coast, meet the Women Weavers of Dreams and Flavors, a group of women from the small Afro-Colombian community of Mampujan. In 2000 this entire community was forcibly displaced, as part of Colombia’s 50+ years armed conflict, leaving the community traumatized.  In response, MCC’s partner, Sembrandopaz, together with the community, developed a healing project in which women, working together, sewed quilts, depicting the story of their displacement. As the women stitched, they shared their hurts, and, in doing so, they not only found healing, but a passion to work for justice.

mampujan

Women Weavers of Dreams and Flavours of Peace of Mampuján win a national peace prize in Colombia, 2015. Photo, Anna Vogt, thellamadiaries.com

The women then decided to create a series of quilts, depicting the entire history of their community, including ancestors arriving on slave ships, independence, forced displacement, and dreams for the future. They have shared these quilts with other Colombian communities who have also undergone trauma in the armed conflict, and the women of Mampujan have received national and international recognition for these efforts. Much work remains, but the women of Mampujan have led the way in a movement for healing, peace and justice. Read more about Mampujan’s story here.

Jos, Nigeria: Inter-faith bridgebuilding for a common goal of peace

amina2

Amina Ahmed (second from the right) with MCC staff (left to right) Charles Kwuelum (MCC Washington, D.C.), Kati Garrison (MCC UN) and Bekah Sears (MCC Ottawa) on a 2016 visit to Jos, Nigeria. Photo, Ben Weisbrod.

In Jos, Nigeria we meet Amina Ahmed, a local leader in interfaith peacebuilding, and an avid supporter of MCC partner Emergency Preparedness Response Team (EPRT), a joint Christian and Muslim organization responding to crises by addressing conflict at its roots. Because Jos is on the dividing line, of sorts, between the Christian South and Muslim North in Nigeria, it has often been at the epicenter of multiple acute outbursts of violence between Christians and Muslims, creating deep animosity. Yet Amina, along with others, are seeking to change these dynamics and bring people together in peace.

amina 1

Amina Ahmed, director of a women’s peace organization, leads a nonviolence training supported by MCC in Jos, Nigeria, 2015. MCC photo, Dave Klassen.

But Amina was not always a leader in these efforts. As a Muslim, Amina was traumatized by violence carried out by Christians against Muslims, including her brother’s murder in 2001. For months she felt deep rage and fear, wanting revenge, seeking out groups planning violent attacks against Christians. But, at her father’s urging, Amina attended an interfaith peace workshop. Seeing both Muslims and Christians working together for peace, Amina’s heart was transformed. Since then she has become a champion for peace across religious or ethnic divides in Nigeria. Read more about Amina’s story here.

Rumbek, South Sudan: “The weak become strong”

peace-club-member-speaking-to-local-women-about-conflict-resolution-e1495631693311

Loreto Peace Club member speaking to local women about conflict resolution, Rumbek, South Sudan, 2017. Photo, Candacia Greeman.

On to Rumbek, South Sudan, where leadership in peacebuilding comes from a group perceived as the “weakest” in society, i.e. girls and young women. South Sudan has been engulfed in civil war since 2013, displacing millions and civilians are often the deliberate targets of violence. But there are also deep cycles of violence and oppression within communities, particularly targeting girls. This includes early forced marriage, deeply tied to the importance of cattle ownership. Male relatives force girls into marriage to reclaim the cattle debt the girls’ fathers would have accumulated for their own marriage dowries.

loreto-peace-club-members

Loreto Peace Club members, Rumbek, South Sudan, 2017. Photo, Candacia Greeman

At the Loreto Girls Secondary School in Rumbek, MCC supports peace clubs aimed at fostering inter-personal conflict resolution skills, in the recognition that lasting peace begins at the community level. Peace club members then initiated community-based trauma healing and reconciliation groups, within the wider community called Listening Circles: safe spaces to share trauma and grievances, while fostering reconciliation. An MCC worker describes these young women as “a source of hope for South Sudan, and a reason to hope in South Sudan.” Read more about Loreto peace clubs here.

Nazareth, Palestine and Israel: Stitching reconciliation and standing up for human rights

The final stop takes us to a church basement in Nazareth with Violette Khoury, a Palestinian citizen of Israel and the director of MCC partner Sabeel’s Nazareth office. Palestinian citizens of Israel make up 21% of the population of the country. Although Palestinians are citizens, Violette describes state laws which discriminate against them with respect to land and housing rights, education rights, cultural and language rights and more. But most of all, Violette laments both deteriorating relations in between Christian and Muslim Palestinians in Nazareth, as well as a dominant narrative that denies the history and roots of the Palestinian people in the region.

Violette Khoury

Violette Khoury shows traditional Palestinian embroidery to MCC visitors from Canada. Khoury is the director of Sabeel Nazareth, the Nazareth office of Sabeel Ecumenical Liberation Theology Centre, an MCC partner that provides a theological and spiritual resource for the Palestinian church. Violette leads a program that brings together local people, particularly women, of different faith traditions, to share and preserve their common Palestinian heritage with activities like embroidery. (MCC photo/Elizabeth Kessler)

In response, Violette started a project for local women, both Christians and Muslims and even Jewish Israelis, to learn ancient stitching techniques that were once commonplace in Nazareth. In this project Violette hopes to bring unity and reconciliation, all while reclaiming the history of the Palestinian people in the region. She says, “There is denial of us being a people and having a heritage. But we do exist; we have roots; we are here!” In addition, by inviting Jewish Israelis she hopes to extend reconciliation efforts and cross barriers that seem insurmountable. Read more of the context in which Violette works here.

Conclusion: Will we follow their lead?

On November 1, 2017, after many consultations and civil society and parliamentary input, the Canadian government launched its second Canadian National Action Plan (C-NAP) on implementing the UN’s Women, Peace and Security (WPS) agenda. This is hopeful news.

The first objective of the CNAP – one which our Ottawa Office staff will be watching closely– calls for the “increase of meaningful participation of women, women’s organizations and networks in conflict prevention, conflict resolution and post-conflict state-building.”

In the meantime, in addition to monitoring governmental action on women and peacebuilding, our task is clear. We continue learning, telling the stories, spreading the word, and standing in solidarity with these and other peacebuilders around the world, making the case for women peacebuilders, from the grassroots all the way to the negotiating tables.

Watch the full lecture here 

Ottilia 1

Dr. Ottilia Chareka (Photo St FX University) This lecture, the 6th Annual Dr. Ottilia Chareka Memorial Lecture in Education and Social Justice was given in her honour. Tragically, Ottilia was killed in 2011. Ottilia was a long-time friend of mine (Rebekah) and I was both humbled and honoured to help carry on her legacy.

By Rebekah Sears, Policy Analyst for the MCC Ottawa Office

10 + 1 reasons to oppose war

Remembrance Day—and, for Anabaptist-Mennonites, Peace Sunday—is once again upon us. It is the season to mourn the loss of human life in war. And the season to commit, once again, to building a culture of peace.

Resistance to war is part of the very heart of MCC.  As an agency of Anabaptist-Mennonite churches, MCC holds to the confession that war and participation in war are counter to the way of Jesus.  For us, resistance to war is at the core of our identify as pacifist Christians.

But there are many other reasons to oppose war.  And we suspect that many Canadians—who may not share our theological commitments—can nevertheless affirm these reasons.

destruction_old_homs_syria

War’s destruction in Homs, Syria. MCC photo/Doug Enns

  1. War kills and harms soldiers. War kills, injures and disables the very people who must carry it out. It causes high levels of post-traumatic stress disorder (PTSD) and can lead to moral injury as well – namely, the deep shame, guilt, anger or anxiety experienced by soldiers as a result of killing or harming others. Some soldiers may commit suicide. Since 2010, 130 Canadian soldiers have taken their own lives.
  2. War kills and harms civilians. In the 20th century, some 200 million people were killed in war, and many millions have already been killed in this century. War not only kills, it also mains people, separates family members, causes disease, hunger and other forms of deprivation. Toxic substances released by some weapons result in severe birth defects, long after wars are officially over. Another frequent weapon of war is rape and other forms of sexual violence against women and girls. The human cost of war is staggering and the impacts extend over generations.
  3. War creates refugees. War causes people to flee their homes for safety, sometimes crossing an international border. The UN currently reports that around the world 65 million people are forcibly displaced. The personal upheaval for these individuals is profound, the social and political consequences breath-taking.
  4. War harms the natural environment. War contaminates earth, air and water. It destroys natural habitats, killing their flora and fauna. The use of Agent Orange by the U.S. to defoliate the Vietnamese countryside continues to wreak havoc on Vietnam decades later, while use of Depleted Uranium in Iraq will mean radioactive contamination for thousands of years to come. Even in peacetime, standing armies harm the environment because of their enormous carbon footprint.
  5. War’s financial cost is enormous. Consider these statistics: Canada’s 12-year military engagement in Afghanistan cost $8.4 billion, while U.S. conflicts in Afghanistan and Iraq (and related violence in Pakistan and Syria) from 2001 to 2016 cost about $4.8 trillion. The Institute for Economics & Peace determined that in 2016, the impact of violence (including war) to the global economy was $14.3 trillion per day – the equivalent of more than $5 per day for every person alive. What might be possible if those funds were invested in peacebuilding rather than war-making?
  6. War sets back development. The destruction of homes, schools and hospitals, as well as transportation, electrical, water treatment and sanitation systems in wartime can set back economic, social and community development for decades. Wars prevent farmers from farming, children and youth from going to school and ordinary people from going to work. A typical civil war in a medium-sized country costs more than 30 years of GDP growth. No wonder the United Nations in 2015 identified the promotion of peaceful and inclusive societies as one of its key Sustainable Development Goals.
  7. War empowers the weapons dealers. War is good business for those who manufacture and trade in weapons and weapons system. In 2015 just 100 companies sold $370 billion worth of arms, and just one company —U.S.-based based Lockheed Martin—had $36 billion in sales. Weapons dealers often have undue influence on politics and foreign policy. In 1961 outgoing U.S. President Eisenhower warned against the power of the “military-industrial complex” to perpetuate war; in many ways, his predictions have come to pass.
  8. War distorts truth. In 1918, U.S. Senator Hiram Johnson’s 1919 stated, “The first casualty when war comes is truth.” How very true! War promotes prejudices and stereotypes about people considered “enemy” and often portrays the enemy as less than human, thereby legitimizing the use of violence against them. War reduces moral categories to the simple binary of “we are good, they are evil.” Nuanced public discussion becomes increasingly difficult and sometimes impossible.
  9. War does not address root causes. While war may end in some measure of “peace” if accompanied by comprehensive peace negotiations, it rarely addresses the grievances that give rise to it, whether hunger, class division, religious or ethnic conflict, access to land and resources, political exclusion, etc. Because of this, many wars lead to new wars. The war against ISIS, for example, is rooted in the Iraq War, which is rooted in the Gulf War.
  10. peace buttonsThere are many nonviolent alternatives to war. Diplomacy, dialogue, disarmament, development, conflict resolution, peace education and strategic peacebuilding are only a few of the nonviolent approaches available to prevent war and thereby avoid war’s horrific consequences. A growing body of expertise also points to nonviolent alternatives to addressing terrorist and extremist violence. States and societies truly interested in peace have many nonviolent tools and approaches at their disposal!

Martin Luther King Jr. stated, “Wars are poor chisels for carving out peaceful tomorrows.”  Many reasons confirm his words.

By Esther Epp-Tiessen, Public Engagement Coordinator for the MCC Ottawa Office.

Download MCC’s 2017 Peace Sunday Packet: Praying for Peace.

The settler within me

What does it mean to ally oneself with people victimized by colonization when one is a settler? This is a question that has confronted me repeatedly in recent months.

MCC in Canada has just launched a major multi-year education and advocacy campaign on Palestine and Israel called A Cry for Home. The campaign highlights the cry of MCC’s Palestinian and Israeli partners for a just peace – a peace characterized by justice, equality, dignity and respect for international law. It is a project that I and MCC colleagues have helped to shape..

One of the issues that the campaign highlights is the colonization of Palestinian land for illegal Jewish-only settlements. As of June 2017, there were 196 settlements and 232 outposts (smaller clusters of Jewish settlers) in occupied Palestine. Nearly 800,000 Jewish Israelis – 10 percent of the Israeli population – live in these colonies. According to international law, these colonies are illegal.

IMG_20160304_155031 - Copy

An Israeli settlement under construction near Bethlehem. Photo/Esther Epp-Tiessen

As I learn about these settlements and their impact on Palestinian people and Palestinian land, I grow angry.  And then I remember that I am a settler too. I am a settler on the Indigenous land of Turtle Island (North America).

Both my maternal and paternal grandparents came to Canada in the 1920s as Mennonite refugees fleeing violence, famine and social upheaval in the wake of the Russian Revolution. My father’s parents settled in southwestern Manitoba (Treaty 2) and my mother’s on Pelee Island, Ontario, the traditional home of Caldwell First Nation.

My grandparents all arrived in Canada with very few resources, and the first decades in the new land were very difficult. Both my parents grew up in poverty. But as a 2nd generation Canadian, I have been blessed with privilege:  a good education, meaningful work, a comfortable home, clean and abundant water, many opportunities — and so much more. Only recently have I begun to recognize how my privilege is rooted in the losses of the Indigenous peoples of this land.

What do I do with the recognition that I live – very well – because I live on stolen land?  And how do I reconcile my own story with my critique of Israeli settlements in Palestine?

lia-t

Lia Tarachansky near the settlement in which she grew up. Photo/Palestinedocs

Not long ago I met Lia Tarachansky, a Russian-born Israeli Jew who grew up in the illegal Israeli settlement of Ariel in the West Bank.  Lia is my teacher in uncovering what it means to be a settler who has benefitted from the losses of others. She is a brilliant thinker and a compassionate human being.

As a journalist, filmmaker and activist, Lia has committed herself to telling the story of Israel’s past, and to shattering the myths around the founding of the State of Israel. She fearlessly documents the story of the Nakba and how the founding of Israel meant the displacement and dispossession of 750,000 to 900,000 Palestinians between 1947 and 1949. She unveils the ongoing process of colonization at work through settlements, home demolitions, barriers to movement and military occupation.

Paulette Regan is another hero of mine. In her profound book about Canada’s Truth and Reconciliation Commission, Unsettling the Settler Within¸ Regan invites settler Canadians to do the same. True reconciliation in Canada, Regan insists, can only happen when non-Indigenous Canadians decolonize themselves. That includes shattering the myth about Canada’s own “peaceful” relationship with Indigenous peoples. And it means acknowledging and coming to terms with our privilege.

Of course, reconciliation means much more than that for Regan.  But for settler people, she insists, our efforts to be allies must begin with dealing with our own “stuff.” She writes,

“… what is our particular role and responsibility? Is it to ‘help’ Indigenous people recover from the devastating impacts of prescriptive policies and programs that we claimed were supposed to help them? Given our dismal track record, this seems a dubious goal. Or is it to determine what we who carry the identity of the colonizer and have reaped the benefits and privileges of colonialism must do to help ourselves recover from its detrimental legacy?”

marchers

Mennonites walking for reconciliation at the closing event of the Truth and Reconciliation Commission in Ottawa, June 2015. Photo/Alison Ralph

It is clear where Regan stands.  And it is clear where Tarachansky stands as well.

Settlers seeking to be allies of the colonized must do the hard and painful work of examining and coming to terms with the ways in which we have benefited from the colonial project and how we replicate and maintain colonial relationships today.  We must be prepared to be “deeply unsettled” in that process. Regan assures us that the unsettling will be a good thing.

Jesus once said, “First take the log out of your own eye, and then you will see clearly to take the speck out of your neighbour’s eye” (Matthew 7:5).  Before I am too critical of Israeli settlers, I need to come to terms with the settler within me.

By Esther Epp-Tiessen, Public Engagement Coordinator for the MCC Ottawa Office

No Way to Treat a Child

It was the middle of the night when Israeli soldiers came to 15-year-old Jarrah Masalmeh’s home to arrest him.

Jarrah Mesalmeh in the barbershop he runs below his family home. MCC photo/Meghan Mast

Over the next five days, Jarrah’s family had no idea where he was being detained.

When they attended court during the trial ten days later, the family still couldn’t speak to their son.

Eventually convicted of throwing stones—something he says he didn’t do—Jarrah was sentenced to nine months in military detention, in a jail far away from his home.

When he was released, he wasn’t the same young man.

Unfortunately, Jarrah’s Masalmeh’s story is far from an isolated incident.

Two legal systems…two different experiences

Every year, hundreds of Palestinian children in the West Bank—like adults—face arrest, prosecution and imprisonment under an Israeli military detention system that denies them basic rights.

Most are accused of throwing stones.

Since 1967, Israel has operated two separate legal systems in the same territory. While Palestinians in the occupied West Bank are subject to military law (where army commanders have full executive, legislative and judicial authority), Israeli settlers in the West Bank are subject to civilian law.

  • In more than half of all cases, arrest happens in the middle of the night by heavily armed Israeli soldiers;
  • During transfer, children are often blindfolded, hooded and/or painfully restrained with zip ties;
  • In the majority of cases, children are interrogated without legal counsel and without access to a parent or guardian;
  • Interrogations tend to be coercive, including verbal abuses, threats and physical violence that ultimately results in a confession;
  • Children are often shown, or made to sign, documentation written in Hebrew, a language most do not understand;
  • After sentencing, more than half of Palestinian child detainees are transferred from occupied West Bank to prisons inside of Israel—a violation of the Fourth Geneva Convention.

Upon release from prison, these children are typically traumatized, cautious about ever leaving the house for fear of going straight to prison again without question.

Relationships with their parents become strained, as there is a sense that they can no longer be protected.

There is a profound impact on children and families alike.

Why does it matter?

Beyond the moral questions, these practices are all in violation of international law, which protects children against ill-treatment when in contact with law enforcement, military and judicial institutions.

For instance, the UN Convention against Torture and the Convention on the Rights of the Child (CRC)—both ratified by Israel in 1991—prohibit the use of torture and other cruel, inhuman and degrading treatment or punishment under any circumstances. Full stop.

The CRC outlines, among other things, that:

  • The best interests of the child should be a primary consideration in all actions (Article 3);
  • Children should only be arrested and detained as a measure of last resort and for the shortest possible time (37);
  • Children have the right not to be subjected to cruel, inhuman or degrading punishment (37); and
  • Children in custody have a right to prompt access to legal advice and to a prompt hearing before an independent court (37).

In other words, Israeli authorities have no right to treat Palestinian and Israeli children differently under the civilian and military legal systems.

What can we do in Canada?

Under the Fourth Geneva Convention, third party countries like Canada have an obligation to hold Israel to account for these violations—by cooperating with other states to bring an end to the situation, refusing to recognize the situation as lawful, and abstaining from giving aid or assistance.

In short, Canada has international obligations.

The No Way to Treat a Child campaign—led by Defence for Children International – Palestine—is urging Canada to live up to these responsibilities, in word and in deed.

As a first step, the campaign is inviting Canadians to sign a petition to the Prime Minister and Minister of Foreign Affairs, calling on Canada to prioritize the human rights of Palestinian children and to hold the Israeli authorities accountable for widespread and systemic ill-treatment of Palestinian child detainees.

We invite you to learn more, and join us as we work to draw attention to the situation faced by Palestinian children and their families!

By Jenn Wiebe, Ottawa Office Director

MCC participates in this initiative in both Canada and the U.S. In Canada, MCC’s engagement with No Way to Treat a Child is part of its own A Cry for Home campaign. 

 

A Cry for Home — Why now?

Everyone needs a home — where families are safe and secure, where their basic needs are met, where they can come and go freely, and where they can imagine a future of justice and peace. But that is not the reality for Palestinians — or even for some Israelis.

This month MCC in Canada launches a special campaign on Palestine and Israel called “A Cry for Home.”

A Cry for Home logoIt is a multi-year initiative inviting MCC supporters to learn about, engage with and advocate for a just peace for Palestinians and Israelis. It is a call to respond to the cry of Palestinians and Israelis for a safe, secure, just and peaceful home.

Why this campaign at this time? After all, hasn’t MCC been addressing issues related to Palestine and Israel for years? There are several reasons we are embarking on this initiative now:

  • Because of the cry of our partners. We are responding because of the urgent plea of our partners — especially Palestinian Christian partners — for solidarity and for advocacy. MCC partners have for years been urging a bolder stance in calling for an end to occupation, oppression and injustice. Indeed, in the past six months, Palestinian Christian organizations have urged “costly solidarity” on the part of the global Christian church, insisting, “This is no time for shallow diplomacy Christians.”
  • Because of the increasingly desperate situation of Palestinians under Israeli occupation. The theft of land and the building of illegal settlements for Israeli Jews in the occupied West Bank continues apace, despite insistence from the international community that such activity stop. The demolition of Palestinian homes, schools and orchards goes on with impunity. The situation in Gaza is catastrophic, with the UN declaring that it will be unlivable by 2020 and perhaps even sooner. In the meantime, Palestinians and others who resist are increasingly bullied, silenced, imprisoned.
  • Because we care also about Israeli Jews. While the Palestinians suffer most in the current reality, we know that Israeli Jews are also harmed by the words, walls, and weapons that divide them from Palestinians. Like Palestinians, they long for homes and a homeland that is safe and secure. Like Palestinians, they suffer violence. Yet many of them live with a deep sense of fear and foreboding. We acknowledge that for many people, the fear is rooted in Christian persecution of Jews over the centuries. Yet, like many Israeli peacemakers, we believe that a peaceful future for both Israeli Jews and Palestinians will result from an end to the occupation, from the practice of justice, and from respect for international law.housesand_farm_0
  • Because of MCC’s long history. MCC has been active in Palestine and Israel since 1949, when the creation of the State of Israel made hundreds of thousands of Palestinians refugees in their own home. Our history and continuous presence, as well as partnership with Palestinians (since 1949) and with Israelis (since 1967), has given us insights into the ongoing conflict, as well as a special burden to help in supporting a resolution to the conflict. Throughout that history, partners have urged MCC not only to meet immediate needs with relief assistance and community development support, but to engage in advocacy to address the root causes of the current reality.
  • Because the topic is challenging. Over many decades, MCC’s work in Palestine and Israel — particularly, our advocacy for a just peace — has generated a diversity of opinions from our supporters and constituents. While many of MCC’s supporters resonate with our work and approach, some of them disagree with us when we critique the policies of the State of Israel and its actions toward Palestinians. With this campaign, we want to engage with these diverse perspectives — exploring questions together, dialoguing constructively, and building understanding.
  • Last, but definitely not least, because of our faith. Our Christian faith — and our commitment to Jesus — compels us to stand with the oppressed, lovingly speak truth to power, and actively seek a just peace in the land where Jesus walked. Jesus himself denounced injustice and proclaimed good news of liberation to those living under a yoke of oppression; we can do no less. More than that, our faith gives us hope that transformation and reconciliation are truly possible. We are inspired by the vision of the Holy Land as a place where all people — Israelis and Palestinians; Jews, Christians and Muslims — live with peace, justice and security, a land where “everyone sits under their own vine and fig tree and no one makes them afraid” (Micah 4:4).

Please join us in responding to the cry of Palestinians and Israelis for home.
Visit our campaign page for information on how to learn, engage, advocate, pray and give. And please sign up for regular campaign updates.

 By Esther Epp-Tiessen, Public Engagement Coordinator for the MCC Ottawa Office

New policies galore

By Ottawa Office staff

In 2016 the Canadian government launched public consultations as part of a process for policy reviews of multiple government departments, including those dealing with foreign policy, International Assistance, and National Defence. Almost a year after closing these various consultations, the government released its general foreign policy direction via a speech made by the Minister of Foreign Affairs, the Hon. Chrystia Freeland, in the House of Commons on June 6, 2017.  In the days that followed Minister Freeland’s speech, Defence Minister Hon. Harjit Sajjin released Canada’s new defence policy on June 7, and International Development Minister Hon. Marie-Claude Bibeau held an event On June 9 where she released more specific details on Canada’s international assistance policy.

Chrystia FreelandMinister Freeland’s speech promised Canada will be a global leader in a time of uncertainty by working with partners and allies through multilateral institutions such as the UN and focusing on three priorities.

  • First, Canadian foreign policy will be shaped by Canadian values such as feminism, diversity and pluralism.
  • Second, Canadian foreign policy will be characterized by significant investments in the military in order that Canada can play a leadership role and provide assistance around the world.
  • Third, Canada is a trading nation and trade is crucial for supporting the Canadian private sector and building up the economy of other countries as one way to development.

Though highlighting Canadian global successes of the past Freeland offered few, if any, concrete details of how Canada would move forward, leading the world with Canadian values. Canada’s declared commitment to the Paris Climate Accord is one way to distinguish it from the current U.S. administration, but how does Canada’s commitment to building new pipelines line up with this stance? If Canada is indeed going to reach out through trade relationships, how does Canada uphold human rights in all of our relationships with China and Saudi Arabia? Freeland declared more funding and investment in the military as a way to lead. But what are the factors that would justify the involvement of the Canadian military overseas?

defence_minister_apology_20170429 photo by Justin Tang for Canadian Press

The Defence Minister Sajjin’s 113-page defence review was entitled “Strong, Secure, Engaged: Canada’s Defence Policy”. It included a promise that over the next twenty years the Canadian government will pour billions of dollars it did not budget for into defence spending. By shifting military spending policy, and promising to increase NATO contributions, the Liberal defence plan appears to be in-line with one of the loudest demands of the current U.S. administration. Indeed, in their speeches, the Canadian Foreign Affairs and Defence Ministers contended that given the apparent shifts happening in U.S. policies, Canada is only doing what it must in order to step up and be a leader on the global stage.

It is worth recognizing that the defence policy does acknowledge the multifaceted, changing nature of conflict; the importance of regulating small-arms; the impacts of climate change and economic inequality on conflict; the importance of women’s participation in peacebuilding; and the need to address the root causes of conflict. But despite acknowledging the range of potential mandates for our military, overall the policy seems to pivot further towards combat than towards humanitarian, disaster relief, or even peacekeeping missions.

web-po-foreign-aid-0609 by Chris Waittie for Reuters (2)

The 3rd policy – “Canada’s Feminist International Assistance Policy” – was highly anticipated by Canadian civil society and development organizations since the close of public consultations almost a year ago. Overall, there are few surprises, if any, in Canada’s new international assistance policy. Buzzwords and phrases like feminist, women and girls, reproductive health, grassroots organizations, climate change, SDGs, supporting the most vulnerable, and evidence-based policy showed up frequently in Bibeau’s presentation and within the policy itself. For now, what civil society groups will be watching in the coming months and years is how this policy will be implemented – i.e. what is the roadmap and where is the money?! No new budget money was allocated for international assistance in the 2017-18 Federal Budget, which means organizations like MCC and our coalition partners will continue to call for increases in ODA to reach Canada’s assistance and development goals, especially as we approach Budget 2018-19.

The Ottawa Office will continue to monitor announcements and watch the government’s actions as plans unfold. In particular, MCC will watch developments in foreign policy, defence and international assistance as they relate to areas where MCC has programming.

An Assembly Line of Injustice: The Israeli Military Court System – Military Court Watch

This piece was originally published by MCC Palestine, August 2017

We arrived at Ofer Prison in the morning of late June. Ofer Prison is accompanied by a nearby interrogation center and military courts; together they function as an assembly line to put young Palestinians living in the West Bank behind bars as quickly as possible. With the help of an organization named Military Court Watch (info below), we were admitted inside to see the proceedings of the military court system in the West Bank.

Upon entering the courts, we first sat with families who were there to see their children’s court appearances. We heard from Mohammed[1] and his wife who told us about how their son had been arrested by the military while he was playing soccer on the school playground in late April. Their village lies close to a bypass road to an Israeli settlement in the West Bank. Settlements such as this one are considered illegal under international law (more information here). Their son, named Ibrahim, was accused of throwing stones by this road. Ibrahim has already had 7 court appearances; he is in the 10th grade and he missed his school exams while he was in prison. The parents told us that 6 people from their village had been arrested around the same time as their son, some under the age of 18. “They come to provoke us, to stir up our village,” claims Ibrahim’s father. Now Ibrahim will always have a “security mark,” explains his father, which will make it difficult for the young man to get work permits into Israel and Jerusalem, but will also complicate his travel anywhere in the world.

Ofer Prison, an Israeli military prison in West Bank

A guard tower for Ofer Prison, an Israeli military prison in the West Bank.

We then met with Samar, the mother of a young man named Ahmad, who claimed her son had been in prison for over 7 months. Ahmad had been working at a radio station when the soldiers broke in and arrested him and his friends at 2 in the morning, breaking all of the equipment in the process. Samar explained that the soldiers first went to the family’s home in the middle of the night – she woke up with armed and masked soldiers by her bedside demanding to know where her son was. Samar thinks Ahmad and his friends were arrested for their journalism; the military court calls it something different and charged Ahmad for “incitement.” For such a charge, each family would be fined 6,000 NIS (1,700 USD / 2,200 CAD) and each of the defendants could face 5 years of prison time if convicted according to Samar.

Military Court Watch, which monitors the Israeli military court system, stressed that whether the evidence is flimsy or solid, most cases end in a conviction. Recent official data indicates a conviction rate for children (12-17 years) of 95%, higher for adults. This is designed to put Palestinians behind bars.

In no more than an hour, we shuffled between the various caravans acting as court rooms and heard over a dozen cases. They are, by definition, kangaroo courts. In the first courtroom we entered, two defendants sat side by side, having their unrelated cases heard by the judge virtually at the same time. One of the lawyers asked the military guard what he thought about the case and the judge fell asleep in the middle of giving the verdict. Both of the young men were taken away, shackled by the feet, and replaced by new defendants. The judge remained asleep.

In one of the courtrooms we found Samar again who was watching the court appearance of her son, Ahmad. Three other young men sat beside him as defendants. Ahmad’s court appearance took five minutes with the judge announcing a new court date next month. Ahmad, shackled, was taken out of the court and back to prison. New defendants came to replace him. An assembly line of injustice.

Military Court Watch (MCW) was established in 2013 and is guided by two basic principles. First, all children detained by the Israeli military authorities are entitled to all the rights and protections guaranteed under international law. Secondly, that there can be no legal justification for treating Palestinian and Israeli children differently under Israel’s military and civilian legal systems. In pursuit of these principles, MCW monitors, litigates, advocates and educates in the region and beyond.

You can find out more about Military Court Watch and its work at its website, http://www.militarycourtwatch.org/index.php 

Here are videos of Gerard Horton of Military Court Watch describing how the Israeli military court system works: 

https://youtu.be/cWe0NgZtcKg

https://www.youtube.com/watch?v=FIGU9kwHUz4