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‘The hydra-headed monster of sexual and domestic violence: a case for restorative justice?’

Okunwaye, I.C. (2012) ‘The hydra-headed monster of sexual and domestic violence: a case for restorative justice?’, Int. J. Private Law, Vol. 5, No. 3, pp.322–331.

Abstract: The article seeks to ascertain the relevance of restorative justice in sexual and domestic violence, and also extrapolates in depth its relevance with respect to Daly and Cossins’ arguments. While Daly seem to rely on her Sexual Assault Archival Study, as empirical evidence to hold that restorative justice can play a key role in providing victims of sexual assault justice, Cossins insists that the evidence is ‘insufficient’ to allow for restorative justices practices, and rather would prefer a legal reform. The question arises whether there could be a possibility for an integrated approach?

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On persecution of Christians for belief- responses?

Religious freedom: Christians and lions- The Economist publication on Dec. 31, 2011  

I support freedom of religion in sub-saharan Africa. The article articulates the need for religious leaders and States to engage more on this issue. To have a code in a religious sect that stipulates death for apostates is an anathema, and contravenes several international human rights treaties, conventions, and the spirit of the agreements reached so far by the international community. It’s our position that the rights of people to choose their faith, or to abstain to do so, be preserved. It comes to personal choice, which if denied abdicates a grund norm- human dignity!

“The world’s most widely followed faith is gathering persecutors. Even non-Christians should worry about that”- The Economist report

“Christianity is growing almost as fast as humanity itself, but its 2.2 billion adherents cannot count on safety in numbers. That is partly because the locus of the world’s largest religion is shifting to hotter (in several senses) parts of the world.  According to a report published by the Pew Forum in December, the Christian share of the population of sub-Saharan Africa has soared over the past century, from 9% to 63%. Meanwhile, the think-tank says, the Christian proportion of Europeans and people in the Americas has dropped, respectively, from 95% to 76% and from 96% to 86%.”

However, the report notes, “moving from the jaded north to the dynamic south does not portend an easy future. In Nigeria scores of Christians have died in Islamist bomb attacks, targeting Christmas prayers. In Iran and Pakistan Christians are on death row, for “apostasy”—quitting Islam—or blasphemy. Dozens of churches in Indonesia have been attacked or shut. Two-thirds of Iraq’s pre-war Christian population have fled. In Egypt and Syria, where secular despots gave Christianity a shield of sorts, political upheaval and Muslim zeal threaten ancient Christian groups. Not all Christianity’s woes are down to Muslims. The faith faces harassment in formally communist China and Vietnam. In India Hindu nationalists want to penalise Christians who make converts. In the Holy Land local churches are caught between Israeli encroachment on their property and Islamist bids to monopolise Palestinian life. Followers of Jesus may yet become a rarity in his homeland.”
“Compared both with the wars of religion that once tore Christendom apart and with various modern intra-faith struggles, such as those within Islam, little blood is being spilt. But the brutality matters. Even if Western powers no longer see promoting Christianity’s interests as a geopolitical priority, it is hard to imagine American evangelicals ignoring a full-scale clampdown on house churches in China. And whatever their own beliefs, Western voters have other reasons to worry about the fate of Christians. Regimes or societies that persecute Christians tend to oppress other minorities too. Sunni Muslims who demonise Christians loathe Shias. Once religion is involved, any conflict becomes harder to solve.
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Among liberal values, the freedom to profess any religion or none has a central place. America’s government is bound by law to promote that liberty. In line with its own ideals, America is rightly as concerned by the persecution of Muslims of any stripe as by the travails of Christians in China or Jews and Bahais in Iran. And it objects when Christian lands, like Belarus, practise persecution. Other more secular Western countries should do more to defend that right.”

Furthermore in the report- “What about those who see persecuting other religions as part of their calling? No faith is blameless: from Delhi to Jerusalem many of those stirring up hatred are men of God. But there is a specific problem with Islam. Islamic law (though not the Koran) has often mandated death for people leaving the faith. There are signs of change. The 57-member Organisation of Islamic Co-operation has, with American encouragement, toned down its bid to outlaw “blasphemy” in various UN resolutions. It also condemned the attacks in Nigeria. But more Muslim leaders need to accept that changing creed is a legal right. On that one point, the West should not back down. Otherwise believers, whether Christian or not, remain in peril.”

 

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Dethroning suspicions, evoking responsibility

The East African crisis: dethroning suspicions, evoking responsibility by Israel Okunwaye


Swiftly-changing international political climate could easily detract attention from the ongoing peril in East Africa. Not too long ago it was the Middle East uprisings then the Libyan-NATO crisis, while Syria struggles to contain a political shake up; other stories that had provided a perfect distraction was the obscene massacre in Oslo, Norway by Anders Behring Breivik, also the United States debt woes and its credit rating downgrading, as well as the recent London riots. What has been subtle all the way and desperately craving for attention has been the famine crisis in East Africa. The UN had derided the reluctance of governments to act in support. I feel drawn to make a case for individual responsibility, a transition from aid to concrete developmental programs, and the need for caution to avoid famine stigmatization.


In some parts of the world to be hungry is an individual choice. Often, the issue in contest revolves around dietary plan involving a conscious, calculated attempt to shed excess weight and attain a feat of imaginative beauty or replicate the shape of an admirable model; but the ongoing hunger in some parts of East Africa is one of compulsion anchored on ignored predictions. None is spared. From the feeblest child to grown-ups, as well as their livestock too; many looking ramshackled and humbled by the biting effects of empty stomachs. This is not time to apportion blame, canvass suspicions, reiterate the failures of State and NGOs, or engage in literary exegesis, this is the moment for decisive and sustained action.
A rabbi once illustrated how easy it is for the most dignified and morally upright men to look away from the sufferings of their fellow man at such times rather than actively proffering help or at least engaging in some advocacy in aid. Of a truth, we all have our peculiar and intrinsic problems, but is there not something called the spirit of brotherhood? There is the naive propensity to classify a ‘Samaritan’, as the outcast, those having gullible character not having sufficient grasps of the issues, or those we suspect have ill motives; but usually they come to aid anyway. But who are we really to question the motives of grants made by some nations or individuals? Is what is needed not the survival of the hunger stricken masses, at least for the short term, whilst long term measures are harnessed? On the other hand if anything the images from the London riots of August 2011 have shown us (the isolated incidence of a 20 year old Malaysian being mugged by some young men in pretense to help him treat his injury), is the fact that not all Samaritans are good. The media had effectively tagged this gang ‘bad Samaritans’. Not all kind gestures should be embraced without caution. Some indeed have raised the genuine fears of the benefits of continuous aids to some parts of Africa, without plans for durable investments for developments in these regions. The question that pops up is, why not teach the community to fish, rather than always present spicy fish garnished with garlic and onions? Why airlift for thousands of miles water in bottles rather than drill boreholes that could enrich communities for a long time? The fear of dependency has to be allayed, or the suspicion that it is an attempt to fund the administration of charitable organisations often situate abroad and provide employment for thousands of this foreign NGOs, or perhaps another attempt for foreign donor governments to maintain their influence; so therefore, aids must continue? These points cannot be dismissed with the wave of the hand, they merit meticulous deliberations. I nevertheless also canvass that short term measures are necessary, however not at the expense of workable sustainable developmental policies. This matters in the long run.
The conditions in Ethiopia, Somalia and northern Kenya affects over 12.4 million people and its credited to be the worst in 60years, forcing residents to move from home in search of food and water in order to stay alive. Some fathers have been reported to commit suicide, not wanting to see their kids die. This is not the time for gimmicks, the situation is critical. At least, goring images of precious human beings deserving of dignity should serious provoke us to act in any little way, and also raise thoughts and questions that need to be answered, how did we get here? How do we avoid a repeat? An understanding that we are all ultimately individually responsible is sacrosanct. The true test of our moral convictions is in situations like this. Our little individual contributions are significant; you can ask Barack Obama’s electoral campaign team how it massively got funded?


Finally, one should be weary of the post-famine era of East Africa- the danger of stigmatization which effectively could transcend derogatory remarks as witnessed in the 17th Century souperist practices, and the possibility of the world continually seeing this region from the lens of poverty, thus creating negative stereotypes even after the crisis abates instead of their true potential as a nation. This puts to light why nations such as Russia, Ireland, and Niger amongst others had had to take decisive steps to reject the images of famine the media attempted to suggest, clearly because of the negative political connotations. Hope the world remembers in the aftermath of this crisis that these nations also have a potential for tourism with its national parks, beaches, traditional monuments, breathtaking landscapes and also the possibility for economic growth if their human capital and mineral resources are effectively tapped into. Kenya for instance in East Africa, produces world renowned tea and coffee, and is a major exporter of fresh flowers to Europe. So what happens there could affect world prices of these products. The country also has produced some of the best athletes in international sporting competitions. Wouldn’t it be fair to see an East Africa beyond famine? Why we don’t ignore the troubles, we shouldn’t define a people by it, but rather help in their hour of need while paving a pathway for a secure future.

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