Africa

Sprinter Gina Bass, the first Gambian woman to compete at the Olympics, says athletes are underfunded.

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President Muhammadu Buhari - seeking a second term - takes an early lead amid vote rigging claims.

Reviewed by: Blerim Mustafa, Postgraduate researcher (Ph.D candidate) at the University of Leicester (Department of Politics and International Relations)

By Blerim Mustafa
GENEVA, Feb 25 2019 (IPS-Partners)

When Donald Trump was elected as the 45th President of the United States on 8 November 2016, the electoral triumph defied poll estimates and came as a surprise to observers and pundits. President Trump’s “America First” agenda succeeded in winning the hearts and minds of many Americans and the allocation of votes pursuant to the electoral college gave Trump the edge, although he received nearly three million votes less than Hillary Clinton. With Trump at the helm, how would Washington’s new political direction affect international peace and stability?

To answer this question, Professor and Chair of the International and Comparative Politics Department at the American University of Paris, Hall Gardner, pens an honest and timely book entitled “World War Trump: The Risks of America’s New Nationalism” to assess the repercussions of President Trump’s “America First” foreign policy agenda. Professor Gardner foresees that President’s Trump unpredictable foreign policy agenda will contribute to reverse and undermine multilateralism, pave the way for the rise of Washington’s political rivals and weaken the status and credibility of the US as the world’s leading Great Power. In other words, an insecure political future that could accelerate the demise of the Pax Americana, put regional powers at loggerheads and throw the world into a new Cold War that could develop into World War III.

The backlash of this ominous precedent could contribute to spur the growth of a more assertive alliance composed of Washington’s political rivals – such as China, Russia, Turkey, Iran, Turkey and South Africa – that decide to confront Washington as they become more self-assertive owing to their growing political, financial and military influence. Through the lens of offensive realism, it is predicted that power projection, military aggression and “might is right” will dominate the scene of the 21st century’s international order. From this point of view, the author argues that President Trump’s confrontational and alienating relationship with political adversaries and allies will pave the way for Washington to pursue unilateralism and a self-isolationist approach to settle international security issues. Professor Gardner predicts this could throw the world one step closer towards an Orwellian future.

Against this ominous background, it is urgent to reinvigorate multilateralism and foster an atmosphere conducive to peace and stability. This will rest on the ability to defuse geopolitical rivalries – it is argued by the author – through consensus-building, compromises and concessions on political matters with alienated regional powers such as China and Russia. “Global peace and human development can only be achieved by redefining the US national interest in such a way to reach compromises not just with US allies and friends but also with American rivals (…),” suggests Professor Gardner (2018, p. 280). In other words, without engaged and concerted diplomacy to defuse political disputes, international stability and peace will not prevail. From this perspective, “World War Trump: The Risks of America’s New Nationalism” offers food for thought for world decision-makers to steer away from pursuing political outcomes that could threaten international stability. The book provides realistic solutions for the current global political landscape and framing the future of the international world order.

The post Book review: Hall Gardner, World War Trump: The Risks of America’s New Nationalism, Penguin-Random House, 2018 appeared first on Inter Press Service.

Excerpt:

Reviewed by: Blerim Mustafa, Postgraduate researcher (Ph.D candidate) at the University of Leicester (Department of Politics and International Relations)

The post Book review: Hall Gardner, World War Trump: The Risks of America’s New Nationalism, Penguin-Random House, 2018 appeared first on Inter Press Service.

The opposition rejects President Bashir's announcement and anti-government protests gain momentum.

Mauritius says it was forced to give up the Indian Ocean islands in exchange for independence.

Imran Khan

By Imran Khan
ISLAMABAD, Feb 25 2019 (IPS)

My generation grew up at a time when colonial hang up was at its peak. Our older generation had been slaves and had a huge inferiority complex of the British. The school I went to was similar to all elite schools in Pakistan.

Despite gaining independence, they were, and still are, producing replicas of public schoolboys rather than Pakistanis.I read Shakespeare, which was fine, but no Allama Iqbal – the national poet of Pakistan.

The class on Islamic studies was not taken seriously, and when I left school I was considered among the elite of the country because I could speak English and wore Western clothes.

Despite periodically shouting ‘Pakistan Zindabad’ in school functions, I considered my own culture backward and religion outdated. Among our group if any one talked about religion, prayed or kept a beard he was immediately branded a Mullah.

Because of the power of the Western media, our heroes were Western movie stars or pop stars. When I went to Oxford already burdened with this hang up, things didn’t get any easier. At Oxford, not just Islam, but all religions were considered anachronism.

Science had replaced religion and if something couldn’t be logically proved it did not exist. All supernatural stuff was confined to the movies. Philosophers like Darwin, who with his half-baked theory of evolution had supposedly disproved the creation of men and hence religion, were read and revered.

Moreover, European history reflected its awful experience with religion. The horrors committed by the Christian clergy during the Inquisition era had left a powerful impact on the Western mind.

To understand why the West is so keen on secularism, one should go to places like Cordoba in Spain and see the torture apparatus used during the Spanish Inquisition. Also the persecution of scientists as heretics by the clergy had convinced the Europeans that all religions are regressive.

However, the biggest factor that drove people like me away from religion was the selective Islam practiced by most of its preachers. In short, there was a huge difference between what they practiced and what they preached. Also, rather than explaining the philosophy behind the religion, there was an overemphasis on rituals.

I feel that humans are different to animals. While, the latter can be drilled, humans need to be intellectually convinced. That is why the Qur’an constantly appeals to reason. The worst, of course, was the exploitation of Islam for political gains by various individuals or groups.

Hence, it was a miracle I did not become an atheist. The only reason why I did not was the powerful religious influence my mother wielded on me since my childhood. It was not so much out of conviction but love for her that I stayed a Muslim.

However, my Islam was selective. I accepted only parts of the religion that suited me. Prayers were restricted to Eid days and occasionally on Fridays, when my father insisted on taking me to the mosque with him.

All in all I was smoothly moving to becoming a pukka Brown Sahib. After all I had the right credentials in terms of school, university and, above all, acceptability in the English aristocracy, something that our brown sahibs would give their lives for. So what led me to do a ‘lota’ on the Brown Sahib culture and instead become a ‘desi’?

Well it did not just happen overnight.

Firstly, the inferiority complex that my generation had inherited gradually went as I developed into a world-class athlete. Secondly, I was in the unique position of living between two cultures. I began to see the advantages and the disadvantages of both societies.

In Western societies, institutions were strong while they were collapsing in our country. However, there was an area where we were and still are superior, and that is our family life.

I began to realize that this was the Western society’s biggest loss. In trying to free itself from the oppression of the clergy, they had removed both God and religion from their lives.

While science, no matter how much it progresses, can answer a lot of questions – two questions it will never be able to answer: One, what is the purpose of our existence; and two, what happens to us when we die?

It is this vacuum that I felt created the materialistic and the hedonistic culture. If this is the only life then one must make hay while the sun shines – and in order to do so one needs money. Such a culture is bound to cause psychological problems in a human being, as there was going to be an imbalance between the body and the soul.

Consequently, in the US, which has shown the greatest materialistic progress while giving its citizens numerous rights, almost 60 percent of the population consult psychiatrists.

Yet, amazingly in modern psychology, there is no study of the human soul. Sweden and Switzerland, who provide the most welfare to their citizens, also have the highest suicide rates. Hence, man is not necessarily content with material well being and needs something more.

Since all morality has it roots in religion, once religion was removed, immorality has progressively grown since the 70s. Its direct impact has been on family life. In the UK the divorce rate is 60 percent, while it is estimated that there are over 35 percent single mothers.

The crime rate is rising in almost all Western societies, but the most
disturbing fact is the alarming increase in racism. While science always tries to prove the inequality of man (recent survey showing the American Black to be genetically less intelligent than whites) it is only religion that preaches the equality of man.

Between 1991 and 1997, it was estimated that total immigration into Europe was around 520,000, and there were racially motivated attacks all over, especially in Britain, France and Germany. In Pakistan during the Afghan war, we had over four million refugees, and despite the people being so much poorer, there was no racial tension.

There was a sequence of events in the 80s that moved me toward God as the Qur’an says: ‘There are signs for people of understanding.’ One of them was cricket. As I was a student of the game, the more I understood the game, the more I began to realize that what I considered to be chance was, in fact, the will of Allah.

A pattern which became clearer with time. But it was not until Salman Rushdie’s ‘Satanic Verses’ that my understanding of Islam began to develop.

People like me who were living in the Western world bore the brunt of anti-Islam prejudice that followed the Muslim reaction to the book. We were left with two choices: fight or flight.

Since I felt strongly that the attacks on Islam were unfair, I decided to fight. It was then I realized that I was not equipped to do so as my knowledge of Islam was inadequate.

Hence I started my research and for me a period of my greatest enlightenment. I read scholars like Ali Shariati, Muhammad Asad, Iqbal, Gai Eaton, plus of course, a study of Qur’an.

I will try to explain as concisely as is possible, what ‘discovering the truth’ meant for me. When the believers are addressed in the Qur’an, it always says ‘Those who believe and do good deeds.’ In other
words, a Muslim has dual function, one toward God and the other toward fellow human beings.

The greatest impact of believing in God for me, meant that I lost all fear of human beings. The Qur’an liberates man from man when it says that life and death and respect and humiliation are God’s jurisdiction, so we do not have to bow before other human beings.

Moreover, since this is a transitory world where we prepare for the eternal one, I broke out of the self-imposed prisons, such as growing old (such a curse in the Western world, as a result of which, plastic surgeons are having a field day), materialism, ego, what people say and so on.

It is important to note that one does not eliminate earthly desires. But instead of being controlled by them, one controls them.

By following the second part of believing in Islam, I have become a better human being. Rather than being self-centered and living for the self, I feel that because the Almighty gave so much to me, in turn I must use that blessing to help the less privileged.

This I did by following the fundamentals of Islam rather than becoming a Kalashnikov-wielding fanatic. I have become a tolerant and a giving human being who feels compassion for the underprivileged.

Instead of attributing success to myself, I know it is because of God’s will, hence I learned humility instead of arrogance.

Also, instead of the snobbish Brown Sahib attitude toward our masses, I believe in egalitarianism and strongly feel against the injustice done to the weak in our society.

According to the Qur’an, ‘Oppression is worse than killing.’ In fact only now do I understand the true meaning of Islam, if you submit to the will of Allah, you have inner peace. Through my faith, I have discovered strength within me that I never knew existed and that has released my potential in life.

I feel that in Pakistan we have selective Islam. Just believing in God and going through the rituals is not enough. One also has to be a good human being.

I feel there are certain Western countries with far more Islamic traits than us in Pakistan, especially in the way they protect the rights of their citizens, or for that matter their justice system. In fact some of the finest individuals I know live there.

What I dislike about them is their double standards in the way they protect the rights of their citizens but consider citizens of other countries as being somehow inferior to them as human being, e.g. dumping toxic waste in the Third World, advertising cigarettes that are not allowed in the West and selling drugs that are banned in the West.

One of the problems facing Pakistan is the polarization of two reactionary groups. On the one side is the Westernized group that looks upon Islam through Western eyes and has inadequate knowledge about the subject. It reacts strongly to anyone trying to impose Islam in society and wants only a selective part of the religion.

On the other extreme is the group that reacts to this Westernized elite and in trying to become a defender of the faith, takes up such intolerant and self-righteous attitudes that are repugnant to the spirit of Islam.

What needs to be done is to somehow start a dialogue between the two extreme. In order for this to happen, the group on whom the greatest proportion of our educational resources are spent in this country must study Islam properly. Whether they become practicing Muslims or believe in God is entirely a personal choice.

As the Qur’an tells us there is ‘no compulsion in religion.’ However, they must arm themselves with knowledge as a weapon to fight extremism. Just by turning up their noses at extremism the problem is not going to be solved.

The Qur’an calls Muslims ‘the middle nation’, not of extremes. The Holy Prophet (peace be upon him) was told to simply give the message and not worry whether people converted or not, therefore, there is no question in Islam of forcing your opinions on anyone else.

Moreover, we are told to respect other religions, their places of worship and their prophets.

It should be noted that no Muslim missionaries or armies ever went to Malaysia or Indonesia. The people converted to Islam due to the high principles and impeccable character of the Muslim traders.

At the moment, the worst advertisements for Islam are the countries with their selective Islam, especially where religion is used to deprive people of their rights. In fact, a society that obeys fundamentals of Islam has to be a liberal one.

If Pakistan’s Westernized class starts to study Islam, not only will it be able to help society fight sectarianism and extremism, but it will also make them realize what a progressive religion Islam is.

They will also be able to help the Western world by articulating Islamic concepts. Recently, Prince Charles accepted that the Western world can learn from Islam.

But how can this happen if the group that is in the best position to project Islam gets its attitudes from the West and considers Islam backward? Islam is a universal religion and that is why our Prophet (peace be upon him) was called a Mercy for all mankind.

*This article first appeared in Arab News; a leading English daily in Saudi Arabia

The post Why West Craves Materialism & East Sticks To Religion appeared first on Inter Press Service.

Excerpt:

Imran Khan is the Prime Minister of Pakistan

The post Why West Craves Materialism & East Sticks To Religion appeared first on Inter Press Service.

Morocco's head coach, Herve Renard, welcomes the decision by Dutch-born winger Oussama Idrissi to represent the Atlas Lions at international level.

By Jan Lundius
STOCKHOLM / ROME, Feb 25 2019 (IPS)

On January 25, 2017, the Trump administration signed Executive Order 13767, instructing the Government to begin new constructions and replacements of walls between the US and Mexico. From December 22, 2018 to January 25, 2019, the federal government was partially shut down due to President Trump’s declared intention to veto any spending bill that did not include $5 billion in funding for a border wall. It was with good reason the Congress withheld such an enormous sum of money. As the European experience indicates, building walls between countries has proven to be both obsolete and disastrous.

On the 3rd of March, 30 years have has passed since a wall splitting Europe in two parts began to crumble. This happened after a US president had pleaded with his Soviet counterpart: “Mr. Gorbachev, tear down this wall.” After receiving an informal clearance from Mikhail Gorbachev, the seventh and last leader of the Soviet Union, the Hungarian Government did on the 3rd of March 1989 initiate the lifting of the Iron Curtain by ordering the demolition of border barriers. This was the beginning of the disappearance of a dark shadow that for almost four decades had haunted the minds of all Europeans.

I grew up within a divided Europe and after several times having visited the Soviet satellites I was well acquainted with the control and repression that reigned there before the opening of their borders. Nevertheless, back then I could not have imagined another world order. In those days the so called Iron Curtain was not only a physical boundary dividing Europe into two separate areas, it was also a mental division between us and them. An open wound stretching straight across the continent. A visible proof that World War II had not really ended, that the suffering it caused was far from healed and forgotten.

Physically, the Iron Curtain took the form of border defences cutting through Europe. After World War II the Soviet Union had annexed Estonia, Latvia and Lithuania, turning them into parts of The Union of Soviet Socialist Republics. Eastern parts of Poland and Finland, as well as northern Romania had been incorporated into Soviet republics. Furthermore, between 1945 and 1949, The People´s Republic of Bulgaria, the People´s Republic of Poland, the Hungarian People´s Republic, the Czechoslovak Socialist Republic, and the People´s Republic of Romania had all been turned into Soviet satellite states.

It was after 1950, when over 15 million people had emigrated from Soviet-occupied countries, that boundaries between East and West became fortified and almost impenetrable. For example, the border zone in Hungary started 15 kilometres from the actual frontier. A double, barbed-wire fence was installed 50 metres from the border line and the space between the fences were laden with land mines. Similar structures were erected along the borders of East Germany, Czechoslovakia, Norway, Finland and Greece.

The change came sudden and the relief felt all over Europe was exhilarating. In April 1989, after the Hungarian Government had opened up the nation´s western borders, the Polish Government legalised the Solidarity movement, which in June captured 99 per cent of available parliamentary seats, culminating in the fall of Communism. On 9 November tens of thousands of East Berliners flooded the checkpoints into West Berlin and began tearing down the wall. The same day as the Berlin wall was broken through, the Communist leader Todor Zhikov was ousted from power in Bulgaria. On the 25th of November Ladislav Adamee, the Czechoslovak prime minister, resigned. The only former Soviet satellite state in which the demolishment of the Iron Curtain resulted in violence was Romania, where approximately 1 000 protesters were killed in the country´s third biggest town, Timoşoara. However, on 22 December 1989, the Romanian military sided with the protesters and turned against Communist ruler Nicolae Ceauşescu, who was executed after a brief trial three days later.

I was reminded of these eventful months when I came across the paperback magazine Granta, which in December 1989 had asked several European writers about their impressions of that tumultuous year.1 The contributions could all be headed by the Polish Noble Prize winner Czesław Miłosz´s question: “What will happen next?”

Several of the authors´ fears have actually come true. The Russian dissident Andrei Sinyavskij wrote that when a multi-national empire like the Soviet Union disintegrates and its satellite states suddenly become “liberated”, it will result in xenophobia and ethnic conflicts. The old Communist myth of “bourgeois encirclement” might be supplanted by nationalism and fears of infiltration from unwanted immigrants. Others, like the East German Jurek Becker, wrote that the fall of Communism and an increasing distrust of Socialism, Religion and State Power might result in a lack of guiding principles, something to believe in, and people might lose themselves in consumerism and alienation.

Josef Škvorecký declared that as a Czech he could not avoid doubting the outcome of the radical changes – when he was fourteen years old he had experienced how the Nazis occupied his country, ten years later Czechoslovakia´s Communist party staged a coup and assumed undisputed control over the Government, marking the onset of four decades of Soviet backed communist rule. Twenty years later Czech hopes for a change were thwarted by a Soviet invasion, and twenty years after that Škvorecký feared that ethnic tensions between Czechs and Slovaks would rip the nation apart.

The French-born American critic George Steiner foretold that Yugoslavia would become fragmented and suffer from ethnic violence, while the “prim neo-isolation of Thatcherite Britain” might have disastrous results. The German Hans Magnus Enzenberger warned that “Western democracies are facing an unprecedented dissolution” and that they could not expect that a crumbling Soviet Union would remain weak and powerless. Enzenberger also reminded the “new Europeans” that:

We must also withdraw from our untenable position in the war of debt against the Third World, and the most difficult retreat of all will be in the war against the biosphere, which we have been waging since the industrial revolution.

The Russian-British historian of ideas, Isaiah Berlin, wrote that it was quite possible that the European euphoria might prove to be illusionary. Change must reach the depths of the human mind. The people of Eastern Europe did not rebel in the name of a great cause. They rebelled against the regimentation and dreariness of life. They wanted the consumer goods, the entertainment and freedom from arbitrary authorities offered by the West. They were raging at a system that had cheated them all their lives. According to Isaiah Berlin a sudden, overwhelming change like the fall of Communism had to be analysed, felt and understood by as many people as possible, not only by intellectuals and a privileged elite. What happened in Europe 1989 could not be allowed to become a “Revolution of the Intellectuals”, like the upsurge of liberal and democratic feelings that in 1848 toppled governments in Paris, Rome, Venice, Berlin, Dresden, Vienna and Budapest, only to be crushed by armies of conservative forces, which thus maintained the status quo. Berlin´s observation reminded me of the mainly unsuccessful Arab Spring, which in many places resulted in thwarted hopes and bloodshed.

All contributors to the Granta magazine wished that the euphoria created by the fall of European walls would not be a temporary phase, but encourage a free market, freedom of speech, compassion and human interaction. The Iron Curtain had hindered people from leaving their country, while it was promoted as a protection from Western capitalism. The raison d´étre of the Mexico-US barrier is the opposite – to keep people out.

Several of the prognostications presented in Granta proved to be accurate. Sinyavskij predicted that when a political ideology ceases to be considered as a threat, we will embrace other fears, like dangerous immigrants threatening our lives and culture. Enzenberger assumed that Russia would expand again, something that has been demonstrated by its annexation of Crimea and claims to other territories. It would have been fortunate if the Europeans after the demise of the Iron Curtain instead of embracing xenophobia and nationalism, had been able to remove mental and tangible barriers while embarking on a joint effort to foment sustainable development, reverse climate change, stop the predatory use of natural resources and other threats to humanity´s survival. We continue to hope for a better future, then and now.

1 New Europé! Granta No. 30, 1990.

Jan Lundius holds a PhD. on History of Religion from Lund University and has served as a development expert, researcher and advisor at SIDA, UNESCO, FAO and other international organisations.

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South Africa will play six-time winners Argentina as Africa's four representatives are handed a tough draw for this year's Fifa U-20 World Cup in Poland.

Modern Day Slavery. Credit: UN images

By Thalif Deen
UNITED NATIONS, Feb 25 2019 (IPS)

After an exhaustive study of modern day slavery, the Geneva-based International Labour Organization (ILO) concluded there are over 40 million people who are victims of slavery, including 25 million in forced labour and 15 million in forced marriages – with at least 71 percent of them comprising women and girls.

The current figures are reportedly even higher since the release of the 2017 landmark study titled ‘Global Estimates of Modern Slavery,’ which was a collaborative effort with the Walk Free Foundation, in partnership with the International Organization for Migration (IOM).

The Chicago-based Safe Haven Network has described human trafficking as “the largest international crime industry– exceeding that of illegal drugs and arms trafficking.”

The United States outlawed the importation of African slaves by an act of Congress back in 1807. But it took another 58 years before there was a complete ban on slavery in 1865 following the end of the Civil War.

In the US, modern day slavery and racial discrimination are two sides of the same coin—and racism has raised its ugly head under the nationalistic banner of “white supremacy” under the current demagogic Trump administration.

Still, despite historic milestones, slavery is still prevalent in a variety of disguises—including human trafficking, child soldiers, forced and early child marriages, domestic servitude and migrant labour—both in the global South (read: developing nations) and the global North (read: Western industrialized nations).

The New York Times ran a frontpage story Feb 23 about a billionaire owner of a famous American football team who was charged on two counts of soliciting sex as part of a wide-ranging investigation into prostitution and suspected human trafficking in the US state of Florida.

The bottom line is: modern slavery is very much alive– and thriving– both in the world’s poorest and richest countries.

Karolin Seitz, programme officer on corporate accountability, business and human rights at Global Policy Forum based in Bonn, told IPS that modern slavery still persists both in countries of the global South and also in countries of the global North.

Especially migrant workers, may it be on orange plantations in Italy or Qatar’s construction sector, are at risk of coerced into exploitative and forced labor.

Modern Day Slavery. Credit: UN images

She said experience has shown that voluntary commitments by multinational companies are not enough.

Some countries, like the UK with its Anti-Slavery Act, Australia with its Modern Slavery Act or France with its loi de vigilance, have come to the conclusion that only binding rules are appropriate, Seitz added.

As the recent World Health Organization (WHO) report on the health of refugees and migrants in the European Region has shown, migrant workers are more likely to work long hours, in high-risk jobs and without necessary safety measures, and to avoid complain¬ing about hazardous conditions.

Those affected by trafficking or forced labor, said Seitz, are often not recognized by the authorities and therefore have no access to justice. Affected individuals can rarely enforce their claims to pay and compensation.

To eliminate competitive advantages based on modern slavery, human trafficking and environmental pollution, human rights due diligence must go beyond national borders, declared Seitz.

Sharan Burrow, General Secretary, International Trade Union Confederation (ITUC), told IPS that inequality and modern slavery go hand in hand for millions of people.

“Modern slavery is everywhere, from the kafala system in Saudi Arabia and the United Arab Emirates; from cattle ranches in Paraguay to fisheries in Thailand and the Philippines to agriculture in Italy,” she noted.

“The supply chains of clothes, food and services consumed globally are trained with forced labour, with migrant workers and indigenous people particularly vulnerable to exploitation,” said Burrow, a former President of the Australian Council of Trade Unions (ACTU) (2000–2010).

She said ending modern slavery is possible.

“It’s a matter of political will to deliver legislative changes and freedom of association, which will be driven by the exposure of scandal and campaigning from workers, consumers and unions. Governments needs to stare down corporate pressure, people demand it.”

Dima Dabbous, Director of Equality Now’s Middle East/North Africa (MENA) office, told IPS the ILO estimates that there are 1.6 million migrant women in the Middle East living under kafala sponsorship.

Situated in the Gulf States, Jordan and Lebanon, these workers are particularly vulnerable because they are located within private homes doing domestic jobs such as cleaner, housekeeper or nanny, and are excluded from local labor regulations.

They are bound to one employer and are unable to resign, move jobs, or leave the country without consent from their sponsor, who is able to threaten deportation if their employee questions the terms of their contract, she added.

“This imbalance in power relations has created a system whereby employers are able to exploit immigrant household workers with little risk of consequence”.

As a result, mistreatment such as restricting movement, withholding payment, and physical and sexual abuse are widespread. In extreme cases women have been murdered, said Dabbous, a former director of the Institute for Women’s Studies in the Arab World.

In Lebanon, she said, previous lobbying by local and international NGOs has led to some improvements in the type of labor contract that regulates the work of domestic migrant women, such as imposing a period of weekly rest, employers to pay the wage on a regular basis, helpers who are abused complain to the authorities.

However, none of these “improvements” have made any difference because the new contract was not translated into languages spoken by domestic helpers and was not enforced by the Lebanese government.

“Women have continued having their passports confiscated by their employers, are still being denied a day off per week, and have little possibility of complaining about or reporting abuse.”

She said the ILO and other international NGOs (INGOs) should continue their advocacy around the kafala system that binds these migrant women to their employers like slaves.

The international community should also support the local NGOs that work on abolishing or replacing the kafala system.

These NGOs remain very few and underfunded. “The problem is compounded by existing racist attitudes in the Middle East region regarding migrant domestic workers, and this also needs addressing,” said Dabbous.

Seitz of the Global Policy Forum said while still facing shortcomings and difficulties in their implementation, the laws, however, require big companies to publish statements outlining the risk of slavery in their supply chains and actions taken to address this.

Other countries still believe in voluntary measures. The German National Action Plan for the implementation of the UN Guiding Principles on Business and Human Rights lacks any liability, also because of the massive lobbying of business associations.

In order to close the gaps and set common and robust standards globally, states should support the current process at the UN Human Rights Council to establish an internationally binding treaty to regulate transnational and other business enterprises with respect to human rights, she said.

It should require states to establish mandatory human rights due diligence for its companies, to hold companies legally accountable for breaching their due diligence in case of human rights violations and to remove barriers to access to justice for victims of human rights violations by transnational corporations, said Seitz.

Burrow of the ITUC said globally, work is more insecure with a predominance of short-term contracts, and both informal work and modern slavery are growing.

Inequality of income and between those who can access decent work drives people to work under exploitative conditions, and the inequality of the relationship between employer and worker stops you being able to exercise your rights.

“Where wages are low and there is no decent work, where there are no unions to represent workers’ and defend their rights – we see the conditions which lead to modern slavery”, she noted.

The Fight Inequality Alliance of social movements, NGOs and trade unions are deeply concerned by rising inequality and modern slavery.

“A minimum wage on which you can live, decent work, and rights to form unions and collectively bargaining are key to ending the crisis of inequality and ending slavery.”

For migrant workers, recruitment fees from unscrupulous employers trap workers into bonded labour. Migrant workers, many of whom are vulnerable to conditions of slavery can rate the recruitment agencies and companies with the ITUC’s platform. www.recruitmentadvisor.org

She pointed out that UN Special Rapporteurs can help expose the scandal of modern slavery, the joint condemnation by four special rapporteurs of Ireland’s migrant fishing workers scheme adds pressure to the legal cases taken by trade unions.

https://www.theguardian.com/world/2019/feb/19/un-experts-condemn-irelands-migrant-fishing-workers-scheme

Lasting change will take the rule of law. Due diligence and transparency is the key to ending modern slavery in supply chains.

Where corporations take responsibility for due diligence and consequently make their supply chains transparent, it is possible to establish grievance procedures that can facilitate remedy of any violations of rights at work – from forced labour to paying below the minimum wage.

She pointed out that new mandated due diligence legislation is being adopted in France with other countries including Germany, the Netherlands preparing to follow.

The writer can be contacted at thalifdeen@ips.org

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