71 countries registering a reduction in political rights and civil
liberties ( Freedom House, 2018 ).
All of which puts the viability of global liberal institutions increasingly in doubt. This idea
of a protected place where, regardless of one’s identity (ethnicity, nationality,
religion, gender, sexuality, but also whether or not one is a dissident), one’s basic
rights are secure is constitutively liberal. As fewer and fewer governments, and more and more
people, view the existence of such a sanctuary within society as fanciful, illegitimate and
: Realism and Post-Fordism ’, Critical
Enquiry , 39 : 2 ,
347 – 66 .
T. ( 2011 ),
‘ Harnessing the Poer of Feedback Loops ’,
Wired , 19 June , www.wired.com/2011/06/ff_feedbackloop/ (accessed 19 November
D. ( 2014 ),
‘ The New World Development Report (on Mind, Society and Behavior): Lots
to Like, but a Big Fail on Power, Politics and Religion ’,
Oxfam , 16 December , http://oxfamblogs.org/fp2p/lots-to-like-in-the-new-world-development-report-on-mind-society-and-behavior-but-a-big-fail-on-power-politics-and-religion
Marie-Luce Desgrandchamps, Lasse Heerten, Arua Oko Omaka, Kevin O'Sullivan, and Bertrand Taithe
equation in Nigeria today
appears to be lopsided. If you look at the distribution of power, you discover that
some ethnic groups or geopolitical zones are deliberately schemed out or not
considered relevant to be accommodated. Ethnicity and religion to a large extent
determine who gets what in the country’s political configuration. The
question of ethnicity becomes more prominent when you are dealing with issues
concerning the security of the country. As it stands now, most of
York : Dover Publications ).
Girard , R. ( 2005 ), Violence and the Sacred ( London : Continuum ).
Gray , J. ( 2007 ), Black Mass: Apocalyptic Religion and the Death of Utopia ( London : Penguin ).
Grossman , D. ( 2009 ), On Killing: The Psychological Cost of Learning to Kill in War and Society ( New York : Back Bay Books ).
Pinker , S. ( 2011 ), The Better Angels of Our Nature: Why Violence Has Declined ( London : Viking ).
Said , E. ( 2019 ), Orientalism ( London : Penguin Classics ).
Virilio , P. and Lotringer
Visual Advocacy in the Early Decades of Humanitarian Cinema
the new technology of cinema with the same conviction. The SCF seemed to have been more enthusiastic, being a private charity founded by two activist sisters known for their criticism of government policy during the Great War ( Mahood and Satzewich, 2009 ). Advocacy remained a core value once SCF was founded: ‘it has been our lot to champion children whose parents, country, government or religion happened to be unpopular and this has not made the work of getting funds any easier’ ( Record of the Save the Children Fund [hereafter, Record ], 1921a : 67). Operating
interventions, such as enclosure systems and night raids, but UNHCR describes
resistance to such registration practices as ‘Rejection of registration
practice based on religion, customs or superstition: Disaffected groups in search of
a pretext may reject the use of certain registration practices, such as invisible
ink or wristbands, biometrics, or taking of photographs’ ( UNHCR, n.d.a ).
My second example, inspired by the important work of Scott-Smith (2013) and Glasman (2018) , is the MUAC band
Dispelling Misconceptions about Sexual Violence against Men and Boys in
Conflict and Displacement
Heleen Touquet, Sarah Chynoweth, Sarah Martin, Chen Reis, Henri Myrttinen, Philipp Schulz, Lewis Turner, and David Duriesmith
and differentiation with which it intersects and which shape survivors’
lives, including considering how race, age, ethnicity, class, religion, location,
sexuality and disability intersect with one another and shape sexual victimisation.
These factors are not fixed variables and demand contextual knowledge.
Survivors’ views and insights must be central to understanding how to respond
to their needs. The contextual nature of survivors’ experiences and needs may
euthanasia and to uphold the sanctity of life. All other major religions across the world similarly pronounce on matters of medical ethics. 1 In the UK, in considering the impact of faith on medical ethics and practice greater attention needs to be paid to traditions other than Christianity. 2
The Hippocratic Oath makes interesting reading. Its first premise is that the doctor owes loyalty to his teachers and his brethren. Obligations to exercise skill for the benefit of patients’ health come second. Abortion, direct euthanasia and abetting suicide are prohibited
The book explores the relationship between violence against women on one hand,
and the rights to health and reproductive health on the other. It argues that
violation of the right to health is a consequence of violence, and that (state)
health policies might be a cause of – or create the conditions for – violence
against women. It significantly contributes to feminist and international human
rights legal scholarship by conceptualising a new ground-breaking idea, violence
against women’s health (VAWH), using the Hippocratic paradigm as the backbone of
the analysis. The two dimensions of violence at the core of the book – the
horizontal, ‘interpersonal’ dimension and the vertical ‘state policies’
dimension – are investigated through around 70 decisions of domestic, regional
and international judicial or quasi-judicial bodies (the anamnesis). The concept
of VAWH, drawn from the anamnesis, enriches the traditional concept of violence
against women with a human rights-based approach to autonomy and a reflection on
the pervasiveness of patterns of discrimination (diagnosis). VAWH as theorised
in the book allows the reconceptualisation of states’ obligations in an
innovative way, by identifying for both dimensions obligations of result, due
diligence obligations, and obligations to progressively take steps (treatment).
The book eventually asks whether it is not international law itself that is the
ultimate cause of VAWH (prognosis).
adhesion to traditional Gaelic social principles, the
greater will be the beauty, security and nobility of the restored Gaelic State.13
De Blacam, like Connolly, believed in an independent, democratic, Catholic,
socialist state. Unlike the Bolsheviks, Connolly and his supporters believed it was
possible to reconcile religion and socialism.
There are echoes of socialism in the writings of others at this time also. Collins
wrote that ‘The growing wealth of Ireland, will we hope, be diffused through all
our people, all sharing in the growing prosperity, each receiving