Sunday, July 17, 2022

URBAN WILDLIFE
'Crazy' to put snap trap outdoors with baby skunk latest victim: Wildlife centre

Jane Stevenson - 

© Provided by Toronto Sun
The striped skunk was found with a snap trap clamped onto his neck. The thin and dehydrated patient was given fluids and medicine to ease his pain. Now a healthy weight, he'll soon be ready to scurry off into the wild.

A young male baby skunk is recovering at the Toronto Wildlife Centre after being caught in a painful snap trap usually used for rats back on June 15 in Vaughan.

TWC executive director Nathalie Karvonen says, while the traps are legal, she was concerned this particular one was outside.

“The unusual part is for it to be set outdoors when wildlife can get into it,” said Karvonen.

“Sadly, these snap traps are used a lot but they used more indoors than outdoors. I mean, if you think about it, how crazy is it to put it outdoors? I mean anything could get in there including kittens and children’s fingers. It’s just not a good idea to put such a lethal trap outside.”

The baby skunk had its neck caught and clamped in the trap, which was in turn stuck in a fence, making it impossible for the animal to eat or drink.

“The fact that the skunk was quite thin and dehydrated would suggest it was (trapped for) quite a long time,” said Karvonen.

“Now it is possible that it was an orphan skunk to start with so it was thin and dehydrated and then got into the trap. I mean, really only the skunk knows.”

Animal Control delivered the baby skunk, who first showed signs of head trauma with neurological signs, to TWC but “luckily that resolved within a couple of days and now (the animal) is doing really well,” said Karvonen.

The skunk was given medication, fluid and food and will eventually be re-released within 15 km of where it was found.

The TWC, by the way, loves these animals who are frequently orphaned as the mother may have been hit by a car or trapped and moved away.

Rehabilitating baby raccoons is 'expensive,' says Toronto Wildlife Centre

“We love baby skunks, by the way,” said Karvonen. “They’re super cute. And skunks in general, including adults, are very, very gentle animals. They almost never try to bite us. Why would they try to bite us? ‘Cause they’ve got a little secret weapon, right?’”

Not so much love goes towards the snap traps.

“Of course, we don’t like the use of snap traps and I know they are legal for use. I mean our preferred first line of defence would be, ‘What is the problem that you’re having? And is there a long term solution for the problem?’”

In the case of rats getting into a house, Karvonen said they are usually large so “identify and block the points of entry, and then use humane rat traps and take them outside and release them.”
AUSTRALIA/CAMBODIA
Stolen treasure traders

By Mario Christodoulou with researcher Cathy Beale and illustrations by Teresa Tan for ABC RN’s Background Briefing
Updated 16 Jul 2022, 

I’ve just done something dumb.

I’ve picked up the stone head of Lord Vishnu, the ultimate protector of the universe. It’s heavy, my fingers are slipping, and I think I’m about to drop him.

It’s a sculpture separated by time and space, carved by unknown hands an estimated 1,200 years ago.

Instead of being in its ancient jungle home, perhaps a temple, it’s propping up firewood inside a dusty garage on the NSW mid-north coast.

Hundreds of works like this arrived in Australia in the 60s and 70s.

But the story of how they got here has never been told.

For four months, I’ve been investigating these works for Background Briefing and what I’ve found is alarming: a story of dodgy dealers, looted temples and some of the world’s most exclusive collections.

When I finally heave Lord Vishnu onto the dining table, his unblinking eyes stare at me.

I ask the owner whether this and other artefacts were potentially stolen. He shrugs.

“Possibly. Definitely. Sure.”


Bad karma

In the jungles of Cambodia, Sopheap Meas is lifting old curses.

She’s an archeologist working for the Cambodian government and her job is to find ancient Khmer artefacts stolen from her country.

To many in Cambodia, the artworks are not just stone artefacts but “living” gods. To them, these sculptures weren’t stolen, they were kidnapped.

“It’s like they lost their ancestor, an ancestral spirit,” she says.

“So when they see the temple, they say, ‘I don’t want to go there because the God is not there, the God is living outside of the country.’”

Hundreds, if not thousands, of sculptures were smuggled out in the 60s and 70s, which were violent, desperate years for Cambodia.

Cambodia was a casualty of the Vietnam War, then the Khmer Rouge orchestrated a bloody revolution and herded the population into farming slave camps now known as “the Killing Fields”.


An estimated 2 million people died.

While Cambodia was being pillaged, the trade in stolen antiquities was booming. It was a smuggler’s paradise.

Refugees fleeing the country brought sculptures across the border to Thailand, where there were dealers ready to receive them.

But there was also organised theft of antiquities on a vast scale. In one case, soldiers closed off an entire temple complex, raided it during the night and carried off their spoils by helicopter.

Some looters have never forgotten their past misdeeds. Many feel they are cursed and this guilt has led them to Sopheap.

“Here, we really strongly believe in bad karma: people want to be born with God when they pass away,” she says.

The looters are sharing with Sopheap the stories of their theft, including the disturbing details of sculptures being hacked up and sold off.

As she listens to these stories, Sopheap struggles to contain her sadness.

“I cry, my hands are just shaking a lot,” she says.

“I almost fall down … it’s so painful to hear what happened to those objects.”

While she tracks down the statues in the field, another part of her team traces the journey of these works overseas.

“Australia is on our radar,” says her colleague Bradley Gordon, a lawyer working with the Cambodian Ministry of Culture.

“We know that a number of statues ended up there.”

And as my investigation has revealed, these artefacts have been hiding in plain view.



















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Indiana Doctor Who Disclosed 10-Year-Old’s Abortion Did Not Violate HIPAA: University

Zachary Stieber Jul 16, 2022
An ultrasound machine sits next to an exam table in an examination room at Whole Woman's Health of South Bend in South Bend, Ind., on June 19, 2019. (Scott Olson/Getty Images)

The doctor who performed an abortion on a 10-year-old girl’s fetus and talked about the procedure with the press did not violate privacy laws, her employer said on July 15.

“As part of IU Health’s commitment to patient privacy and compliance with privacy laws, IU Health routinely initiates reviews, including the matters in the news concerning Dr. Caitlin Bernard,” the employer, the Indiana University School of Medicine, told news outlets in a statement.

“IU Health conducted an investigation with the full cooperation of Dr. Bernard and other IU Health team members. IU Health’s investigation found Dr. Bernard in compliance with privacy laws,” it added.

Spokespersons for the university and a lawyer representing Bernard have not responded to requests for comment.

Bernard told the Indianapolis Star in a story dated July 1 that she had a 10-year-old patient who traveled from Ohio for an abortion.

The Health Insurance Portability and Accountability Act (HIPAA), a federal law, prohibits violating a patient’s privacy. HIPAA protects most health information that can be used to individually identify a patient, such as name, address, and birth date.

Indiana law mandates reporting any abortions for girls under the age of 16 and the pregnancies of any girls under the age of 15.

SUNDAY SERMON; GOD DOES NOT CARE

Empathy Dove Hands Peace Freedom Mankind Light Future

An Unlimited God Cannot Commit Suicide – OpEd


When Jews say: “The Hand of Allah is chained.” they meant that there are times when God chooses not to help good pious people who are in terrible distress. 

By 

When I was 12 years old I asked my Rabbi if God can do everything. He replied that God can do everything God wants to do. I replied but God cannot commit Suicide. My rabbi said God does not want to commit suicide.The Torah states (Deuteronomy 30:19) “I call heaven and earth as witnesses against you today that I have set before you life and death, blessing and cursing. Therefore choose life, so that you and your descendants may live”

Then my rabbi surprised me by saying that the Qur’an says something similar but in its own way: “The Jews say: ‘The Hand of Allah is chained. It is their own hands which are chained, and they stand cursed for the evil they have uttered. No! His Hands are outspread; He spends as He wills.” (Qur’an 5:64)

Notice the last part – “His Hands are outspread; He spends as he wills” meaning “He gives out as (as much as) he wills”. Muslim commentators thought the words should be understood literally the Jews were saying that God was being stingy with them; and God responded by saying it was the Jews who had been stingy (for example, they charged high a interest to Muslims and other non-Jews in Madina who borrowed money from them), and that God is very generous.

But this is one of very few verses in the Qur’an that uses an anthropomorphic description for God; so the verse must not be taken literally, but must be taken allegorically. When the Jews said: “The Hand of Allah is chained.” they meant that there are times when God chooses not to help good pious people in terrible distress.

Actually this is what the Orthodox Jews I know believe, that God can do whatever He wishes. If God wishes to restrict His actions in accordance with certain principles using His wisdom, which humans do not understand, God can certainly do that.

Whether to call God’s ‘not to do choice’ “chained” or simply a self-restriction is really just a question of language. The term used in the Hebrew Scriptures for God’s not to do choice is that God hides His Face. Here are a half dozen Biblical examples of God hiding His Face.

The Torah (Deuteronomy 31:17-18) states: ” Then My anger will be kindled against them in that day, and I will forsake them and hide My Face from them, and they will be consumed, and many evils and troubles will come upon them; so that they will say in that day, ‘Is it not because our God is not among us that these evils have come upon us?’ But I will surely hide My Face in that (future) day because of all the evil which they will do, for they will turn to other gods.”

Prophet Micah (3:4) states: “Then they will cry out to the Lord, but He will not answer them.
Instead, He will hide His Face from them at that (future) time because they have practiced evil deeds.”

Prophet Isaiah (54:8) states: “In an outburst of anger I hid My Face from you for a moment,
But with everlasting lovingkindness I will have compassion on you,”says the Lord your Redeemer.

And Psalm 13:1 states: “For the choir director. A Psalm of David. How long, O Lord? Will You forget me forever? How long will You hide Your Face from me?

Even Prophet David felt moments of being forgotten at times in his early years, but he shared Prophet Isaiah hope and belief: “But with everlasting lovingkindness I will have compassion on you,” says the Lord your Redeemer.”

Thus, Prophet Ezekiel (39:29) states: “I will not hide My face from them any longer, for I will have poured out My Spirit on the house of Israel,” declares the Lord God.”

Ezekiel 39:29 says that God hides his face from us as if he is caused or forced to hide his face from us. He does not do it because he wants to but in order to show us His disapproval of our communal evil actions, He is forced to hide his face (presence) from us.

However, there is another meaning to God’s Hidden Face/Presence. The writer of the Book of Esther never mentions the name of God or His existence yet all Jews know that the book of Esther is all about the miracles that saved the Jewish People from massacres in Persia. God’s sovereignty in protecting and rescuing the Jewish people is silently present, even though it may seem that He is ignoring the clear and present dangers facing His people.

God is ‘hiding His face’ (‘hester panim’ in Hebrew), but in no way is Good sleeping or slumbering. God protects us, preserves us and will someday fulfill every prophetic promise to bring the Jewish People back ­both to the Land of Israel; and to bring every repentant individual back to God Himself.

If you had told the Jews of Ethiopia a generations ago that they would someday all fly to Israel in a giant silver bird, they could only conceive of this as a miracle. If you had told Soviet Jews a generation ago that the Communist regime would collapse, the Soviet Empire disintegrate, and hundreds of thousands of Soviet Jews would emigrate to Israel, they would have conceived it only as a miraculous dream.

In our own generation therefore we have seen the dramatic fulfillment of Isaiah’s prophecy: “I will bring your offspring from the (Middle) East and gather you from the (European) West. To the North (Russia) I will say ‘give them up’ and to the South (Ethiopia) ‘do not hold them’. Bring my sons from far away, my daughters from the end of the earth.” (43:5-6)

Isn’t it amazing how people adjust to living in a radically new world and forget the past. Indeed, Prophet Isaiah himself said, “Behold, I create a new Heaven and a new Earth, and former things shall not be remembered.” (65:17)

God has a complex personality. The many names of God are appellations: titles and descriptions of God’s personality. Thus, to say that God is a King or a Judge describes two of many ways the One God acts. To say that God is The Compassionate One, or The Appreciative One, is to describe two of many character or personality traits of the One God.

When Jews say: “The Hand of Allah is chained.” they meant that there are times when God chooses not to help good pious people who are in terrible distress. For true believers this does not mean we should give up and lose hope.


Rabbi Allen S. Maller
Allen Maller retired in 2006 after 39 years as Rabbi of Temple Akiba in Culver City, Calif. He is the author of an introduction to Jewish mysticism. God. Sex and Kabbalah and editor of the Tikun series of High Holy Day prayerbooks.

The Sanaa Palimpsest: A truly fascinating Quranic manuscript

Éléonore Cellard
12 July, 2022
The Sanaa Palimpsest has a number of unique characteristics, not least as an enduring artefact of Quranic scribal methods and of Islamic heritage within Yemen. Yet deciphering the text poses theological quandaries surrounding Quranic tradition.ShareFlipboardRedditWhatsAppTwitterFacebook

In early 1973, a team of workers who were renovating the Grand Mosque of Sanaa in Yemen came upon a hidden trove of manuscripts between the ceiling and the roof.

Reduced to fragments, the books had become unusable and were abandoned, probably after the reorganisation of the mosque library.

While a German-Yemeni team was cataloguing and restoring the tens of thousands of manuscript fragments in the 1980s, they found a unique manuscript – a palimpsest – that almost certainly dates from the first century of Islam.

"The most unusual feature of the Sanaa manuscript is that both texts – the original and the newer, superimposed text – are fragments of the same text, the Quran, and were separated by several decades apart"

Spanning a variety of cultures, palimpsests – texts written over an earlier, erased text that is often nevertheless visible – were a common method of recycling precious parchment and other materials.

The most unusual feature of the Sanaa manuscript is that both texts – the original and the newer, superimposed text – are fragments of the same text, the Quran, and were separated by several decades apart.

According to tradition, the canonical Quran is an irreproachable record of the words revealed to the Prophet Muhammad by God in the mid-seventh century CE. In which case, the obvious question is why the original underlying text was erased only to be replaced a few decades later.

The courtyard of the Great Mosque of Sanʿāʾ

Before considering this puzzle, I will describe the physical traits of the manuscript, particularly the earlier text. The original script is an accurate copy of the Quran written on parchment.

It resembles other large volumes found in mosques – but not school exercises on separate leaves, as has been recently suggested by Asma Hilali. The eighty leaves of the Sanaa manuscript that scholars were able to meticulously reassemble constitute roughly half of the complete original Quranic text.

The writing styles and habits of the two scribes who contributed to the copying suggest that it was written in the latter half of the 7th century.

Carbon 14 dating, however, suggests the first half of the century, although interpreting these data is complex because carbon dating records only when the sheep whose skin became the parchment died instead of when the original text was copied by the scribes.

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N.A. Mansour

Intriguingly, it also becomes apparent that the underlying text, partly deciphered with the help of images in ultraviolet light, includes previously unknown textual variants of the Quran.

Dozens of other Quranic manuscripts dating from the same period – or even older – found in other mosques around the Islamic world faithfully transmit the canonical text, with only slight orthographic differences.

The original text of the Sanaa manuscript, however, contains important differences such as synonyms for certain words and omissions, additions, and transpositions of words or groups of words within verses.

The Surahs are also arranged differently from the canonical Quran, although they nevertheless proceed, in canonical fashion, from the longest to the shortest.

The discovery of the manuscripts in the early 1970s (from P. Costa, La moschea grande di Ṣan‘ā’, Annali, 1974)

Ultimately, however, the deciphered underlying text closely resembles the modern-day Quran, and these slight variations do not interfere with the meaning.

Is it possible that the earlier version was more focused on meaning than on flawlessly conveying literal Quranic text?

This hypothesis is the most interesting – and controversial – feature of the Sanaa palimpsest and has provoked lively debates among specialists because it seems to be the only known example of this type of transmission.




In any case, the older, erased version was unquestionably replaced with a more canonical version, leaving an air of mystery surrounding the erased text.

Was it an earlier version than the canonical text, produced by the circle of the companions of the Prophet? Is it a surviving example of a scribal tradition that somehow coexisted with the canonical text and that dared to take a looser approach to the revealed Word, whether deliberately or not?

The Sanʿāʾ palimpsest, photographed under normal white light (left) and UV light (right.
 (Sanaa, Dar al-makhutat, 01-27.1, f.5a). [Used with the permission of CNRS, DATI]

These questions should be examined against the background of the entire contemporary corpus. Do the world’s Quranic manuscripts represent the history of the Quran, or, on the contrary, are they only one dimension of Quranic tradition?

Did other “non-canonical” manuscripts exist, and if so, were they carefully eliminated, generation after generation? What is clear is that the Sanaa palimpsest survived because it was hidden – not simply in a false ceiling in a Yemeni mosque, but as a ghostly, partially decipherable version that lies under the canonical text.

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Karen Dabrowska

Much research remains before scholars will be able to definitively answer these questions. Including a thorough, technologically sophisticated analysis of this special manuscript, half of which is still stored by the Library of Religious Endowments at the Great Mosque of Sanaa and has not been yet properly photographed.

If the war in the region ends, curators and restorers will ultimately make it possible to decipher the entire underlying text and draw conclusions about the habits and practices of the scribes who copied it.

The findings of this research will enrich our understanding of the circumstances surrounding the creation, use, and recycling of this unique Quranic manuscript.

Eléonore Cellard is a French scholar and researcher who specializes in Arabic palaeography and codicology, particularly Quranic manuscripts.

Follow her on Twitter: @CellardEleonore
Morocco sex abuse case against French tycoon widens

Several young Moroccan women has accused French insurance tycoon Jacques Bouthie of people trafficking, sexual harassment and verbal and moral violence.

The New Arab Staff & Agencies
17 July, 2022

French insurance tycoon Jacques Bouthier is accused of human trafficking and sexual harassment. [Photo credit: Twitter]

Another woman has pressed sexual harassment charges in a case against French insurance tycoon Jacques Bouthier and a seventh suspect has been detained, lawyers in Morocco said Saturday.

Several young Moroccan women had lodged complaints last month against the 75-year-old, one of France's richest men, for alleged "people trafficking, sexual harassment and verbal and moral violence".

Since then, Moroccan authorities have detained several employees of Bouthier, who is under arrest in Paris over accusations of people trafficking and rape of a minor.

"In total, seven cases are now pending against Bouthier and his accomplices," lawyer Abdelfattah Zahrach told a press conference in the northern Moroccan city of Tangiers on Saturday, adding: "The victims have decided to break the silence, and others will follow."

Aicha Guellaa, of the Moroccan Association for the Rights of Victims (AMDV), said a seventh suspect, of French nationality, had been detained and would appear before prosecutors on Saturday.

MENA
The New Arab Staff & Agencies

Five employees of Bouthier's insurance group Assu2000, later renamed Vilavi, were taken into custody in Tangiers on July 6, while a sixth was charged but released.

The women said they had faced repeated sexual harassment and intimidation between 2018 and this year, as well as threats to their jobs, in a country where many struggle to find work.

Guellaa said Bouthier and his co-accused had formed "an organised criminal gang" and that more victims would likely come forward.

Sexual abuse victims often face social stigma, and young women at Saturday's press conference, wearing dark glasses to hide their identities, said they had faced intimidation in the media and online.

"The nightmare continues. They have threatened us, insulted us and even tried to bribe us, but without success," one of them said.

The Role Of Women In Terrorism In Africa – Analysis

 Women holding Islamic State flag.

By 

By Saman Ayesha Kidwai and Sindhu Dinesh*

Africa has been an epicentre of violent extremist activities, for the past few decades. As per the Global Terrorism Index 2022, 48 per cent of the global terrorism deaths took place in Sub-Saharan Africa. The Sahel region is ‘home to the world’s fastest growing and most-deadly terrorist groups’.1 The poor socio-economic conditions, ideological trends, and weak governance have been causes for terrorist outfits laying inroads into African countries. Studies indicate that women play active roles in sustaining and facilitating extremist activities on the continent.2 There has also been an increase in the cases of women being arrested in terror-related incidents.3

Women vis-à-vis Terrorism in Africa

Women play multiple active and passive roles in carrying out terrorist activities. They are strategic as well as tactical actors for a terrorist organisation. Each parental organisation, such as the ISIS, their affiliates, or independent terrorist organisations, have relied on women to varying capacities to attain their goals. Women have assumed the roles of propagandists, recruiters, and participated in combat operations. ISIS, in Kano, Nigeria, has created all-women morality police units, Hisbah, to ensure other women toe the line on issues like dress codes, among others.4

While groups like the Al-Qaeda have restricted women to their societal roles of a wife and a mother, within the African context, groups such as Al-Shabaab in Somalia have exploited the society’s regressive understanding of women to their advantage. Women have been actively used to recruit, gather intelligence, disseminate propaganda, and shame other men into joining the jihadist cause. They have also raised funds and smuggled goods across checkpoints, evading security checks.5

The absence of adequate women’s participation in the police forces has also played into the terrorists’ hands as they are well aware that male officers, due to gender and cultural sensitivities, will refrain from indulging in security checks on women. By February 2022, only 1,400 women had been recruited into the Somali Police Force, for instance, out of the total 14,000 individuals serving as police officers.6 Furthermore, out of 300 members in Darwish, a special unit of the police force, only 30 women have been recruited into the ranks.7

The factors that propel women’s involvement in organisations like the Al-Shabaab stem from avenging the death of their kins on account of state-sponsored violence or due to ideological commitment. Recruiters exploit the fact that everyone in Al-Shabaab-controlled territories are mandated to receive religious education.8 Women have also married into the group for financial and physical security as the Somali state can provide neither.

Groups such as Boko Haram in Nigeria have used coercion to recruit young women into their ranks as suicide bombers. Using a similar strategy as Al-Shabaab’s, they exploit the regressive gender narrative and rely on primarily dispensable foot soldiers, i.e., women and teenage girls, to cause instability and chaos. During the period 2011–17, Al-Shabaab had used 244 women as suicide bombers.9

A predominant factor for women to be involved in violent extremism is economic grievance and poverty. Many women who have joined Al-Shabaab are primarily from poor areas such as Majengo, Garissa and Kwale in Kenya. These women are coerced into joining extremist organisations as fighters or informants, on the pretext of securing job opportunity.10 The terrorist outfits purposefully create a situation where access to resources is denied, rendering the people with no choice but to join the outfit as a means to provide for livelihood.11 Besides, the involvement of their family members and friends in such groups also adds to the pressure. Corruption and lack of political capacities to provide for the people frustrates the local population to join terrorist groups to punish the government and state forces.

Of the several case studies in Africa to understand the role of women in terrorism, security trends in Western Africa and the Sahel provide compelling insights. The region surrounding northern Mali and bordering Niger and Burkina Faso is plagued with multiple violent extremist outfits, including Islamic State affiliate–Islamic State in the Greater Sahara (ISGS), AQIM, Jama’a Nusrat ul-Islam wa al-Muslimin (JNIM) and others.12

The Islamic State has been openly receptive to including women into the rungs of its organisation and it even has a separate female brigade, ‘Al Khansaa Brigade’.13 The JNIM, while publicly denying the use of women as suicide bombers, does include them as informants and for other domestic support.14 The AQIM, on the other hand, has indulged in the practice of ‘jihadi brides’ and encouraged its members to marry the locals to gain local support.

One of the reasons which add to the complexity of the security situation in Mali is the nexus and linkages between local insurgent rebels and external organised terrorist outfits. One dimension of this linkage is that jihadist leaders marry women of the local communities, thus securing a sense of safety, support and belongingness to the people. A classic example is the case of AQIM leader, Mokhtar Belmokhtar, who married four women from Tuareg and Arab Berabiche communities to ‘expand his network of influence’.15

Mitigation and DDR Measures

The foremost step in addressing this pressing issue is the imperative of government authorities and regional organisations acknowledging this phenomenon. Unfortunately, governments are often guilty of dealing with the threat of violent extremism as ‘mambo yavijana’ (Kiswahili term denoting ‘issues of male youth’), a phrase generally used for describing violent extremism. As a result, governments overlook the fact that women are visibly important actors in the domain of violent extremism. Therefore, there is a need for gender-sensitivisation of counter-terrorism activities.

The success of states’ mitigation strategies is contingent on developing and maintaining cohesive and efficient institutional structures which provide swift justice, holistic development, and security, across fault lines. However, this requires a long-term commitment to rebuilding the state capacities by domestic and regional actors—aided by external support, not interference.

The short-term adhesive that should be applied includes gender sensitising ongoing rehabilitation programmes and demobilisation, disarmament, and reintegration (DDR) measures. This is necessary to aid women who have left behind a life of terror voluntarily or due to the death of their husbands and to help them re-assimilate with the mainstream society that would be wary of accepting them. They need additional support in dealing with the mental anguish of surviving abuse, lack of adequate access to issues relating to women’s health, or finding employment to sustain their families.

Without adequate support, such women could suffer in detention camps or go back to violent activities. This will legitimise the propaganda of terrorist groups about the states’ indifference towards ordinary citizens while elites exploit primary resources, as in Syria’s Al-Hol Camp.16 The absence of security measures and deplorable conditions make the detainees susceptible to recidivism or indoctrination by recruiters who have maintained a visible presence. In addition, the terrorists can use such issues to convince the camp residents that they would fare better living under ISIS’ rule rather than under Kurdish control. The prospects of repatriation to their home countries where they would face persecution or be stripped from their families is another big concern.

The role of regional organisations is also equally important. The UN Office on Drugs and Crime (UNODC) held an event on 19 May 2021, along the margins of the UN Commission on Crime Prevention and Criminal Justice, titled ‘Addressing Gender in Preventing Violent Extremism and Terrorism in Africa: Integrating Women’s Diverse Roles and Voices’.17 UNODC’s regional partners in Africa, like the Cairo International Centre for Conflict Resolution, Peacekeeping and Peacebuilding, African Union’s (AU) Centre for the Study and Research on Terrorism and other organisations, participated in the discussions. It was emphasised that there needs to be a greater understanding on the roles women play in order to develop tailored strategies against violent extremism. The need for building institutional and community resilience, empowerment of women, increase in participation and representation of women in counter-terrorism and criminal justice agencies, among others, was stressed.

As part of fulfilling Aspiration 4 of Agenda 2063, the Peace and Security Architecture (APSA) of the AU could take steps to recognise the role of women in terrorism.18 With this as a launch pad, additional DDR measures could be taken. AU could empower governments with guidelines to implement the same. Any counter-terrorism measures that do not consider the subtle yet critical roles women play in extremist outfits would be ineffective.

Conclusion

The involvement of women in terrorist activities in Africa is nuanced, multi-layered, and dynamic. Women have advertently or inadvertently proliferated into terrorist outfits and have played supporting and enabling roles in these organisations. Violent extremist groups like the AQIM, JNIM, and others deal with the involvement of women differently. While some encourage and actively enable their role, others publicly denounce women’s inclusion even while relying on them. Furthermore, while some organisations only include women for tactical roles like cooks, recruiters, others have them for strategic roles like suicide bombers and informants.

It is imperative for affected states to engage in capacity-building through a bottom-up approach, taking on board local religious and community representatives. The AU should play an essential role in recognising the role of women in terrorism and tackling the threat the phenomenon poses. Successful state and civil society initiatives against terrorism are also hinged on measures to ensure their ideological defeat. This is because, even if violent extremist actors are eliminated or their organisations are disbanded, their ideological influence continues to foment fear and instability.

Views expressed are of the author and do not necessarily reflect the views of the Manohar Parrikar IDSA or of the Government of India.

*About the authors:

  • Ms Saman Ayesha Kidwai is Research Analyst at Manohar Parrikar Institute for Defence Studies and Analyses, New Delhi.
  • Ms Sindhu Dinesh is a Research Analyst at the Manohar Parrikar Institute for Defence Studies and Analyses (MP-IDSA), New Delhi.

Source: This article was published by Manohar Parrikar IDSA


Manohar Parrikar Institute for Defence Studies and Analyses (MP-IDSA)

The Manohar Parrikar Institute for Defence Studies and Analyses (MP-IDSA), is a non-partisan, autonomous body dedicated to objective research and policy relevant studies on all aspects of defence and security. Its mission is to promote national and international security through the generation and dissemination of knowledge on defence and security-related issues. The Manohar Parrikar Institute for Defence Studies and Analyses (MP-IDSA) was formerly named The Institute for Defence Studies and Analyses (IDSA).
Mo Farah's Story Draws Horror, Understanding in Somalia

July 16, 2022 8:30 PM
Associated Press
Britain's Mo Farah celebrates his win at the men's 5,000-meter medals ceremony, at the 2016 Summer Olympics in Rio de Janeiro, Brazil, Aug. 20, 2016.

MOGADISHU, SOMALIA —

Many Somalis are reacting with horror — and a sense of understanding — at British runner Mo Farah's tale of being trafficked to Britain as a child and forced to look after other children.

Olympic champion Farah was born in present-day Somaliland, a territory by the Gulf of Aden that has asserted independence from the Horn of Africa nation of Somalia. In a BBC documentary aired earlier this week Farah revealed how as a boy of 8 or 9 he was separated from his family and trafficked from neighboring Djibouti to the U.K. under a new name under which he eventually ran for glory.

Here, in the Somali capital Mogadishu, those who have heard of Farah's account express sadness for what he went through as a child forced to work in servitude. But they also point out that he was not alone in facing exploitation.

Conflict, climate change and economic collapse are displacing record numbers of people around the world, pushing more and more migrants into the hands of criminals who profit by smuggling them into Britain, the European Union and the U.S.

Somalis, like their neighbors in Ethiopia and Eritrea, are often among the desperate — people fleeing conflict and hunger in hopes of safety and a better life. Convinced they have little to lose, the young risk their lives on flimsy boats organized by human traffickers who get them across the English Channel to Britain.

Those who can afford it pay thousands of dollars to reach countries where they hope to find jobs and security. Others fall prey to criminals who force them into sex work, drug crimes and domestic servitude.

Britain's Mo Farah poses near Tower Bridge in London, April 17, 2018.

Wealthier countries lack robust policies to respond to this complicated situation. Britain has welcomed refugees from Ukraine, for example, while proposing to deport asylum seekers from other places to Rwanda. While Prime Minister Boris Johnson says the Rwanda plan will break the business model of criminals who smuggle people across the Channel in inflatable boats, immigrant activists are suing over a plan they describe as illegal and inhumane.

Farah, who represented Britain at three Summer Olympics in 2008, 2012 and 2016, is a rare success story. Many others trying to escape poverty, hunger and violence in countries such as Somalia don't get so lucky — the reason many activists here say efforts must be put into supporting local governments to eradicate the many reasons people wish to go.

"It is certainly sad that Mo Farah had such a bad experience as a boy," said Ahmed Dini, who runs the Mogadishu-based children's rights group Peace-Line. "It has become evident that there are many contributing factors to child trafficking, such as poverty, a lack of adequate education, and insufficient security."

Farah still has family members — including his mother and two brothers — living on a farm near Hargeisa, the Somaliland capital. He said in the BBC film that his father was killed during unrest when the boy was 4.

In the documentary, produced by the BBC and Red Bull Studios, Farah said that when he left Africa, he thought he was going to Europe to live with relatives and had a piece of paper with the contact details. But the woman he ended up with tore his papers and took him to an apartment in west London where he was forced to care for her children.

Britain's Mo Farah poses next to the board after setting a world record during the One Hour Men at the Diamond League Memorial Van Damme athletics event at the King Baudouin stadium in Brussels on Sept. 4, 2020.

Farah said his fortunes in Britain changed when he was finally allowed to attend school. A teacher who was interviewed for the documentary recalled a 12-year-old boy who appeared "unkempt and uncared for," was "emotionally and culturally alienated" and spoke little English.

Farah eventually told his story to a physical education instructor. The teacher contacted local officials, who arranged for a Somali family to take him in as a foster child. He soon blossomed on the track.

Anti-slavery advocates say Farah is the most prominent person to come forward as a victim of modern-day slavery, a crime that is often hidden because it occurs behind closed doors and inflicts such trauma on its victims.

Now that a man of such celebrity has spoken of his experience, there can no longer be any doubt about the horror of child servitude even among ordinary Somalis who otherwise would find his account "unusual," said Bashir Abdi, an academic based in Mogadishu.

"Children consistently face abuses, but the story this renowned athlete revealed has captured the attention of many people, including Somalis," he said. "We often hear of child exploitations, and I believe that significant (numbers of) Somali children go through domestic violence and abuses, but little is exposed to the public."

Amina Ali, a stay-home mother of four in Mogadishu, told The Associated Press that it was tough for her to hear the story of a 9-year-old boy "so weak and helpless forced to clean house and change the diapers of other kids."

"As a mother, I felt sadness for him once I have listened," she said. "Praise be to Allah that he is no longer under those circumstances. However, he is now at some point where he can reveal his story and I wish those (who) committed that abuse to be brought before justice one day."