Building a Culture of Human Rights Workshop by Canadian Red Cross

Building a Culture

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Rights

PARTICIPANT MANUAL

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Table of Contents Introduction and Overview 3 Workshop Objectives and Overview About the Red Cross Fundamental Principles Section 1: History of Human Rights 7 What is Human Rights? History of Human Rights Section 2: A Culture of Human Rights 7 What is a Culture of Human Rights? Mapping a Culture of Human Rights Section 3: Human Rights Principles 13 Universal Declaration of Human Rights Human Rights Principles Related to Equality and Discrimination Evaluation and Debriefing 18 Putting Learning into Action 19 Appendix 1: Definitions of a Culture of Human Rights 20 Appendix 2: Universal Declaration of Human Rights 22 Appendix 3: Fact Sheet on the UN Convention on the Rights of the Child 26 The training workshop is divided into three sections. Section 1: Introduction and Overview This section contains a brief overview of the workshop, mission of the Red Cross and the Fundamental Principles, which are at the basis of the Red Cross Movement. Section 2: Culture of Human Rights This section reviews what the term Culture of Human Rights means. It also explores how different sectors of society can contribute to building a Culture of Human Rights. Section 3: Human Rights Principles This section explores basic assumptions around human rights. Using the Universal declaration of Human Rights as a starting point, the section also explores issues related to equality and non-discrimination.

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Introduction Welcome to Building a Culture of Human Rights Workshop! Dear Participant, Building a Culture of Human Rights training session is approximately 1.5 hours long. This document is your Participant Manual, and throughout the training you will be working with materials and worksheets in this manual, as well as some additional sheets that will be given to you. At the end of this training workshop, you will: •be able to understand and describe the necessary elements for building a culture of human rights •be able to understand and describe the human rights principles related to equality and non-discrimination •feel a deeper appreciation for strengthening respect for human rights and fundamental freedoms. We sincerely hope you enjoy the session and that this training will help you to acquire new knowledge and enhance your current knowledge and skills through increasing your awareness of and respect for human rights as well as the principles and values of the Red Cross and Red Crescent Movement.

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Introduction & Overview This section contains a brief overview of the workshop, mission of the Red Cross and the Fundamental Principles, which are at the basis of the Red Cross Movement.

About this workshop The content of this workshop has been modified from a 3 day workshop on Building a Culture of Human Rights developed by the International Centre for Human Rights Education. A critical aspect of promoting values that contribute to Building a Culture of Human Rights is related to addressing persistent forms of inequalities that exist in society today. Additionally, efforts aimed at the building of a culture of human rights through the imparting of knowledge and skills and the moulding of attitudes is designed to: Strengthen respect for human rights and fundamental freedoms Promote understanding, tolerance, equality and friendship among all nations, indigenous peoples and racial, national, ethnic, religious and linguistic groups Enable all persons to participate effectively in a free society Further the activities of the United Nations for the maintenance of peace. Source: International Human Rights Training Program - Equitas

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About the Canadian Red Cross MISSION AND MANDATE To improve the lives of vulnerable people by mobilizing the power of humanity in Canada and around the world.

How does this workshop relate to other Canadian Red Cross Humanitarian Issues Promotion Activities? 1.

The humanitarian principles of the Red Cross and Red Crescent Movement promote equality, mutual understanding and friendship amongst all peoples.

In your community, the Canadian Red Cross works to promote an environment in which everyone is treated with respect and can live with dignity. Also, establishing on-going dialogue with local communities and with their support networks is a critical component of Red Cross’ work. It helps us to understand better the realities that individuals face.

Finally, there are specific Canadian Red Cross programs that are designed to raise awareness of discriminatory attitudes and behaviour and facilitate integration of underlying values of non-discrimination and human rights in societal behaviour and attitudes. For example, Racism It’s in You(th) to Stop It workshop: • builds knowledge, awareness, empathy and critical thinking regarding issues of racism W.H.O.R.M. activities and workshop • Portrays origins of racist ideas as well as present inequalities, power relationships and conflicts.

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The Fundamental Principles Humanity The International Red Cross and Red Crescent Movement, born of a desire to bring assistance without discrimination to the wounded on the battlefield, endeavours, in its international and national capacity, to prevent and alleviate human suffering wherever it may be found. Its purpose is to protect life and health to ensure respect for the human being. It promotes mutual understanding, friendship, co-operation and lasting peace amongst all peoples.

Impartiality It makes no discrimination as to nationality, race, religious beliefs, class or political opinions. It endeavours to relieve the suffering of individuals, being guided solely by their needs, and to give priority to the most urgent cases of distress.

Neutrality In order to continue to enjoy the confidence of all, the Movement may not take sides in hostilities or engage at any time in controversies of a political, racial, religious or ideological nature.

Independence The Movement is independent. The National Societies, while auxiliaries in the humanitarian services of their governments and subject to the laws of their respective countries, must always maintain their autonomy so that they may be able at all times to act in accordance with the principles of the Movement.

Voluntary Service It is a voluntary relief movement not prompted in any manner by desire for gain.

Unity There can only be one Red Cross or one Red Crescent Society in any one country. It must be open to all. It must carry on its humanitarian work throughout its territory.

Universality The International Red Cross and Red Crescent Movement, in which all Societies have equal status and share equal responsibilities and duties in helping each other, is worldwide.

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Section 1: History of Human Rights This section contains the definition and a brief history of the idea of human rights, how it came about, etc.

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What Are Human Rights? Definition: Human Rights are rights held by people simply they are part of the human species. They are rights shared equally with everyone regardless of race, sex, nationality, and economic background (Micheline R. Ishay, The history of human rights, 2004). Human rights are held by all persons equally, universally, and forever. Human rights are inalienable: you cannot lose these rights any more than you can cease being a human being. Human rights are indivisible: you cannot be denied a right because it is "less important" or "non-essential." Human rights are interdependent: all human rights are part of a complementary framework. For example, your ability to participate in your government is directly affected by your right to express yourself, to get an education, and even to obtain the necessities of life. Another definition for human rights is those basic standards without which people cannot live in dignity. To violate someoneâ&#x20AC;&#x2122;s human rights is to treat that person as though she or he were not a human being. To advocate human rights is to demand that the human dignity of all people be respected. In claiming these human rights, everyone also accepts the responsibility not to infringe on the rights of others and to support those whose rights are abused or denied.

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History of Human Rights Human rights is a concept that has been constantly evolving throughout human history. They been intricately tied to the laws, customs and religions throughout the ages. One of the first examples of a codification of laws that contain references to individual rights is the tablet of Hammurabi. The tablet was created by the Sumerian king Hammurabi about 4000 years ago. While considered barbaric by today's standards, the system of 282 laws created a precedent for a legal system . This kind of precedent and legally binding document protects the people from arbitrary persecution and punishment. The problems with Hammurabi's code were mostly due to its cause and effect nature, it held no protection on more abstract ideas such as race, religion, beliefs, and individual freedoms. It was in ancient Greece where the concept of human rights began to take a greater meaning than the prevention of arbitrary persecution. Human rights became synonymous with natural rights, rights that spring from natural law . According to the Greek tradition of Socrates and Plato, natural law is law that reflects the natural order of the universe, essentially the will of the gods who control nature. A classic example of this occurs in Greek literature, when Creon reproaches Antigone for defying his command to not bury her dead brother, and she replies that she acted under the laws of the gods. This idea of natural rights continued in ancient Rome, where the Roman jurist Ulpian believed that natural rights belonged to every person, whether they were a Roman citizen or not. Despite this principle, there are fundamental differences between human rights today and natural rights of the past. For example, it was see as perfectly natural to keep slaves, and such a practice goes counter to the ideas of freedom and equality that we associate with human rights today. In the middle ages and later the renaissance, the decline in power of the church led society to place more of an emphasis on the individual, which in turn caused the shift away from feudal and monarchist societies, letting individual expression flourish. The next fundamental philosophy of human rights arose from the idea of positive law. Thomas Hobbes, (1588-1679) saw natural law as being very vague and hollow and too open to vast differences of interpretation . Therefore under positive law, instead of human rights being absolute, they can be given, taken away, and modified by a society to suit its needs. Jeremy Bentham, another legal positivist sums up the essence of the positivist view: Right is a child of law; from real laws come real rights, but from imaginary law, from "laws of nature," come imaginary rightsâ&#x20AC;Ś.Natural rights is simple nonsense. (J.Bentham, Anarchichical Follies, quotes in N.Kinsella, "Tomorrow's Rights in the Mirror of History" in G. Gall, ed., Civil Liberties in Canada (Toronto: Butterworths, 1982), p.17.) This transfer of abstract ideas regarding human rights and their relation to the will of nature into concrete laws is exemplified best by various legal documents that specifically described these rights in detail. Source: http://library.thinkquest.org/C0126065/hrhistory.html

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History of Human Rights Summary Human rights is a concept that has been constantly evolving throughout human history and are closely tied to the laws, customs and religions throughout the ages. Note: â&#x20AC;˘Human rights are seen as 'natural' in that every one owns them, not because they are subject to any particular system of law or religious or political administration. They can be asserted against individuals, but they express the political objective: that governments must respect, protect and promote them. Rights are not the same thing as standards of behaviour punishable or required by rules, which may be unfair to individuals or groups. Can you think of a standard of behaviour that is unfair? Share your thoughts of these with the person sitting next to you.

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Quick Notes: History of Human Rights -Human Rights are rights possessed by people simply because they are human beings 17th Century European thought -framework for rules, laws and codes to be established for society. These rules and standards of behaviour emphasised duties and privileges that arose from peopleâ&#x20AC;&#x2122;s status or relationships. -Later, attention moved from these social responsibilities to the individual's needs and participation. These were seen as fundamental to the well-being of society. 18th Century thought God's natural law that no-one should harm anybody else in their life, health, liberty or possessions. These rights could never be given up. 20th Century Universal Declaration of Human Rights.

Quick Note: Has anyone heard of the term International Bill of Rights? The International Bill of Human Rights is an informal name given to two international treaties and one General Assembly resolution established by the United Nations. It consists of the Universal Declaration of Human Rights (adopted in 1948), the International Covenant on Civil and Political Rights (1966) and the International Covenant on Economic, Social and Cultural Rights (1966). The two covenants entered into force in 1976, after a sufficient number of countries had ratified them.

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History of Human Rights 17th Century European thought -framework for rules, laws and codes to be established for society. These rules and standards of behaviour emphasised duties and privileges that arose from peopleâ&#x20AC;&#x2122;s status or relationships. -Later, attention moved from these social responsibilities to the individual's needs and participation. These were seen as fundamental to the well-being of society. 18th Century thought God's natural law that no-one should harm anybody else in their life, health, liberty or possessions. These rights could never be given up. 20th Century Universal Declaration of Human Rights.

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Section 2:

A Culture of Human Rights

This section reviews what the term Culture of Human Rights means. It also explores how different sectors of society can contribute to building a culture of Human Rights.

Image created by Charles Trevelyan is a courtesy of Plus magazineÂŠ.

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What is a Culture of Human Rights? While the term Culture of Human Rights has become common in everyday language, the term itself has not been formally defined. To help you understand the term “Culture of Human Rights” you will examine a number of attempts at defining a Culture of Human Rights. You will also share your ideas and develop your own definition. Also, despite the lack of a formal definition, there seems to be consensus around the fact that building a Culture of Human Rights involves a concerted and sustained effort by all sectors in society. Learning Activity 1: Review definitions of a Culture of Human Rights , Appendix 1 of your Participant Manual found on page 20 . Then, refer to page 9 of this Participant Manual, work with your group to fill in key ideas about a Culture of Human Rights presented in the material, as well as identifying key ideas that you disagree with. Finally, formulate your group’s understanding of a Culture of Human Rights. Part 1 -Group Work – Review the definition of a ‘Culture of Human Rights‘ assigned to your group. – Focus on the key ideas presented in the definition and whether or not you agree with these ideas. Then formulate your group‘s definition of a ‘Culture of Human Rights‘. – Record the results of your discussion on the chart provided on the next page and prepare to present your ideas to the other groups. Part- 2 -Large Group Discussion – Share the results of your discussion with the larger group and try to come to a common understanding of the meaning of a 'Culture of Human Rights'.

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Defining a Culture of Human Rights Key Ideas about a Culture of Human Rights presented in the material

Ideas that you disagree with

The groupâ&#x20AC;&#x2122;s understanding of a Culture of Human Rights

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Activity 2: Mapping a Culture of Human Rights

Using the collaborative thinking tool called concept mapping participants will now construct a visual representation of a â&#x20AC;&#x2022;Global Culture of Human Rights, i.e., a Global Culture of Human Rights Tree. Each group will be responsible for creating one branch of the tree. Activity 2: 30 Minutes This activity is divided into two parts. In Part A, you will outline the role and responsibilities of the sector of society assigned to your working group. In Part B, you will begin mapping a Culture of Human Rights with your working group.

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Mapping a Culture of Human Rights Activity 2 Continued Part A Participants will be divided into groups representing one of the sectors listed below. Each group will be provided with a tree branch. Each group is also asked to consider the specific contribution of women, children and youth in the sector assigned to them. Sectors of Society Family Government Media Civil society (e.g., NGOs, unions)

International Organizations Education Institutions General Public Business

Each group will: • Create, on the tree branch provided to them, a concept map that outlines the role and responsibilities of the particular sector in building a global human rights culture (groups are free to add extensions to the branch as they see necessary) • When considering the specific contributions of women, children and youth in the sector assigned to your group, highlight these in a special way on the branch so that they are easily distinguishable • Write a short paragraph explaining your concept map Part B Each group will add their branches to the tree trunk to create the Global Culture of Human Rights Tree. Each group will be required to submit their written explanation of their concept map, clearly identifying their assigned sector.

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Mapping a Culture of Human Rights Participatory Training Technique Concept Mapping Concept mapping is a structured process that involves one or more persons sharing their ideas on a topic and creating a picture of these ideas and the connections between them. Concept mapping helps people to think more effectively as a group without losing their individuality. It helps groups manage complexity without trivializing or losing detail. "Concept mapping", "mental mapping", "mind mapping", or "concept webbingâ&#x20AC;? are all terms that have been used to describe this technique which results in the creation of a picture of someone's ideas. Six steps in the concept mapping process: 1. Plan the Task Determine the focus, the participants and the schedule. 2. Generate Ideas Participants develop a large set of statements (i.e., words, symbols, images) that address the focus. 3. Select, Rate, and Organize Ideas First, participants make a selection of the statements based on a relevant scale, which they determine. Second, participants organize the statements in preparation for mapping. 4. Create Map Participants display the statements in map form. 5. Interpret Map Participants develop a written explanation of their map. 6. Use Map Participants use the map to help address the original focus. Source: Trochim, W. (2000). Concept Mapping. Adapted from: http://trochim.human.cornell.edu/kb/conmap.html.

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Section 3: Human Rights Principles This section explores basic assumptions around human rights. Using the Universal Declaration of Human Rights as a starting point, the section also explores issues related to equality and non-discrimination.

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Human Rights Principles Universal Declaration of Human Rights (UDHR) The Universal Declaration of Human Rights (UDHR) is a declaration adopted by the United Nations General Assembly (10 December 1948 in Paris). The Declaration arose directly from the experience of the Second World War and represented the first global expression of rights to which all human beings are inherently entitled. It consists of 30 articles. The declaration is listed as Appendix 2, located on page 22 of your Participant Manual. Reasons for the Declaration (also presented as preamble in the Declaration: • recognition of human dignity of all people as the foundation of justice and peace in the world. • disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind and that the four freedoms: freedom of speech, belief, freedom from want, and freedom from fear – which is "proclaimed as the highest aspiration" of the people. • so that people are not compelled to rebellion against tyranny, human rights should be protected by rule of law. • relate human rights to the development of friendly relations between nations. • reaffirm faith in fundamental human rights and dignity and worth of the human person. • all members of the United Nations have pledged themselves to achieve, in cooperation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms. • a common understanding of rights and freedoms is of "the greatest importance" for the full realization of pledges made by nations to recognize the dignity of all people. Summary of the Articles: Articles 1 and 2 are the foundation blocks, with their principles of dignity, liberty, equality and brotherhood. Articles 3–11 constitute rights of the individual, such as the right to life and the prohibition of slavery. Articles 12–17 constitutes the rights of the individual in civil and political society. Articles 18–21 is concerned with spiritual, public and political freedoms such as freedom of religion and freedom of association. Articles 22–27 set out social, economic and cultural rights Articles 28-30 are concerned with the duty of the individual to society and the prohibition of use of rights in contravention of the purposes of the United Nations.

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Human Rights Principles Activity 3 Main Objective: To reflect on your basic assumptions about human rights by discussing your ideas and opinions on equality and nondiscrimination.

This activity is divided into three parts. In Part A, you will work in a small group to formulate arguments to support the position assigned to your group. In Part B, you will discuss your ideas and opinions as a group. In Part C, you will summarize the relevant points of the previous discussion.

Part A: Together with the members of your group formulate arguments in response to the fish bowl question according to the position assigned to your group. You will reflect on whether or not special measures should be taken to raise the number of women in legislatures in order to achieve the equal representation of women and men in decision-making positions in government. You will also examine the implications such measures have on the principles of equality and non-discrimination. To help you, consult Article 1 and Article 2 of the UDHR which outlines the rights to equality and to non-discrimination, including the obligation to ensure the equal rights of men and women. In addition, some examples for each position have been provided in the chart below.

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Human Rights Principles Fishbowl Discussion Question Should the numbers of women in the legislature be raised through special measures to achieve equal representation of women and men in decision-making positions? UDHR Article 1: All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. Article 2: Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.

Equality of outcome

Equality of opportunity

“Since women are vastly underrepresented in most democratic legislatures, applying forms of affirmative action or positive/reverse discrimination is necessary to ensure women politicians are favoured in order that parliaments reflect the gender balance of society and that more women gain access to decision-making positions in government.”

“Even if women are vastly underrepresented in most democratic legislatures, applying measures that promote equality for women by limiting the opportunities for men violates basic human rights principles. Therefore, only means that do not infringe upon the equality of opportunity for all citizens should be used to ensure women politicians are favoured in order that parliaments reflect the gender balance of society and that more women gain access to decision-making positions in government.”

In representative democracy it is vital that every part of the population be proportionately represented. The present lack of women's voices in parliament symbolizes the continuing

Representative democracy is there to represent the interests of every sector of the population. Why must women be equally represented but not every other sector of society – people with disabilities, indigenous peoples, visible and ethnic

unconscious bias towards men in society. minorities? Positive discrimination compensates women for the many years that they were excluded and placed in the political wilderness. Meritocracy only works when candidates are starting from equal positions.

Merely emphasizing positive discrimination does not hide the fact that it is still discrimination. The leaders of nations should be the best people for the job, no matter if a man or a woman.

Source: International Debate Education Association (IDEA), Idebate Debatabase, Rose, J., M. Women in Parliament. http://www.idebate.org/debatabase/topic_details.php?topicID=201

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Human Rights Principles Activity 3 Part B 1.

Five to six participants will arrange their seats in an inner circle (Group A).

The remaining participants will arrange their seats in an outer circle (Group B).

For 10 minutes, Group A will discuss why it is necessary to apply forms of affirmative action‘ or positive/reverse discrimination‘ to ensure women politicians are favoured so that parliaments reflect the gender balance of society and that more women gain access to decision-making positions in government. During this time, Group B will listen and take notes.

The two groups reverse roles, where Group A takes Group B’s seats and vice versa.

For 10 minutes, Group B will address the concerns stated by Group A and discuss why applying affirmative action‘ or positive/reverse discrimination‘ measures that promote equality for women often ―discriminate against men, which goes against basic human rights principles. Only means that do not infringe upon the equality of opportunity for all citizens should be used to ensure female politicians are preferred over males one in order that parliaments reflect the gender balance of society and that more women gain access to decision-making positions in government.

Group B listens to Group A‘s comments and take notes.

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Human Rights Principles Activity 3 Part C Part C Large Group Discussion and Debrief (20 minutes) Your facilitator will synthesize the points brought up in both discussions and lead a large group discussion by addressing some of the following questions. 1. Have your assumptions about equality changed has a result of these discussions? Does equality mean the same to everyone in every context? 2. In the pursuit of equality between men and women, are measures that promote the inclusion and participation of women acceptable even if they result in limiting the participations of and opportunities for some men? 3. During the discussions in the fishbowl, were the opinions held by men and women in the group significantly different from one another? If so, why do you think that was? Participatory Training Technique Group Communication in a ―Fishbowl “Fishbowl” is a training technique that allows one group of participants on the “outside” to observe the discussions or activities of another group that is on the “inside”. Participants are divided into 2 groups, a smaller group and a larger group. The groups are then arranged into concentric circles. The small group in the inner circle, will perform an observable task, e.g., do a role-play or have a discussion. As the name “Fishbowl” suggests, participants in the outer circle, can observe what is happening in the inner circle, and discuss what they see. Participants, then change places. While a shortened version of this technique is presented here, the process can continue with groups trading places for one or two rounds in order to encourage a greater exchange of information and experiences. This technique has many uses: to resolve problems, to generate divergent views, for improving inter-group communication and relations, as well as evaluating a training event. Remember to keep the groups small to give every body a chance to contribute. If the total group is large, you may choose to run two to four “fishbowls” simultaneously. Source: Eitington, J.E. (1996). The Winning Trainer, 3rd ed. Houston: Texas. Gulf Publishing Company.

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Putting Learning into Action What can you do? Become aware of whatâ&#x20AC;&#x2122;s going on. Watch the news. Check it out on the internet. Read the paper. Share what youâ&#x20AC;&#x2122;ve learned with a friend etc. etc..

Make a Pledge: This is what I will do to promote a Culture of

Human Rights

_______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ _______________________________________ Signed:________________ Date:______________

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Appendix 1 : Definitions of a Culture of Human Rights A.

Thus, a major objective of the world campaign is to build up a universal culture of human rights, one that clearly recognizes that human rights are inherent to the human person without any distinction as to race, colour, sex, language, religion, political or other opinion, natural or social origin, property, birth or other status (page 23). Source: UN. (1989). World Public Information Campaign on Human Rights (UN document E/CN.4/1989/21).

A culture of human rights is active practice and implementation of a shared core set of values regarding a way of life developed over a period of time which is inspired by the HR standards and norms that are translated into practice. In everything we have to look towards dynamism – about new tendencies in the culture of human rights – critical analysis and self-criticism are very important. Mario Gomez, Professor of Law, University of Colombo, Sri Lanka.

A culture of human rights is one in which people are not thought of as belonging to anyone, or any entity, other than themselves. This is usually taken to apply to family structures.... [People in such a culture aren‘t seen as belonging to the state either, or to the ideology to which the state adheres, or even dedicates itself.... In a culture of human rights no one should be used as a means to someone else‘s, or to the state‘s ends, without their voluntary informed consent... Bernie Weintraub, Facing History and Ourselves (USA) Taken from: the Human Rights Education Association listserv discussion on defining a culture of human rights. Available from http://www.hrea.org.

`culture of human rights‘ seeks to cultivate a high level of consciousness and compassion for the inalienable rights of all beings. Such growing consciousness within communities around the world will form a universal lens through which we are able to inform our legal, political and moral decisions. Donna Habsha, University of Windsor (Canada) Taken from: the Human Rights Education Association listserv discussion on defining a culture of human rights Available from http://www.hrea.org.

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Appendix 1 :Definitions of a Culture of Human Rights E

[A] human rights culture is where we are free from fear and want. These freedoms [are] encoded by very specific and very detailed norms and standards translated into law on the international and national levels.... A human rights culture, as defined by a multitude of norms and standards, is a way of life, politically, morally and legally, a way of life guided by the human rights framework. Shulamith Koenig, People's Movement for Human Rights Education (PDHRE) Taken from: the Human Rights Education Association listserv discussion on defining a culture of human rights. http://www.hrea.org.

A universal culture of human rights requires that people everywhere must learn this ―common language of humanity and realize it in their daily lives. Eleanor Roosevelt‘s appeal for education about the Universal Declaration of Human Rights (UDHR) is no less urgent decades later: “Where, after all, do universal rights begin? In small places, close to home.... Unless these rights have meaning there, they have little meaning anywhere. Without concerned citizen action to uphold them close to home, we shall look in vain for progress in the larger world. But to uphold their rights, such concerned citizens need first to know them. “Progress in the larger world,” must start with human rights education in just those “small places, close to home.” Flowers, N. (Ed.) (2002), Human Rights Resource Centre, Topic Book 4: Human Rights Education Handbook: University of Minnesota Available from: http://www1.umn.edu/humanrts/edumat/hreduseries/hrhandbook/toc.html.

...[T]oday, public outrage over [violations or] injustices, is so apparent that no government would dare say that it is opposed to human rights, paving the way to develop what has become known as a “human rights culture”. Such a culture is what I call a ‘lived awareness‘ of the human rights principles, particularly, the Universal Declaration, but also its progeny. UDHR consists of four crucial notions: – human dignity – Art. 1 – negative rights – Arts. 2-21: responsibility of Governments not to interfere with fundamental civil liberties; civil and political rights in particular. – positive rights – Primarily Arts. 22-27: responsibility of Governments to intervene with and secure basic rights through promotion and protective measures. – solidarity rights – Arts 28-30: Addressing rights to development, selfdetermination, social justice, peace etc. Source: J. Wronka. (1995). Creating a Human Rights Culture Implications for Peace, Peace and Conflict Studies, V 2 N 1 June 1995.

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Appendix 2: Universal Declaration of Human Rights The Universal Declaration of Human Rights (UDHR) is a declaration adopted by the United Nations General Assembly (10 December 1948 in Paris). The Declaration arose directly from the experience of the Second World War and represented the first global expression of rights to which all human beings are inherently entitled. It consists of 30 articles which have been elaborated in subsequent international treaties, regional human rights instruments, national constitutions and laws. PREAMBLE Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world, Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people, Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law, Whereas it is essential to promote the development of friendly relations between nations, Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom, Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms, Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge, Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.

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Universal Declaration of Human Rights Article 1: All human beings are born free and equal in dignity and rights.They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. Article 2: Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty. Article 3: Everyone has the right to life, liberty and security of person. Article 4: No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms. Article 5: No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment. Article 6: Everyone has the right to recognition everywhere as a person before the law. Article 7: All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination. Article 8: Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law. Article 9: No one shall be subjected to arbitrary arrest, detention or exile. Article 10: Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him. Article 11: (1) Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence. (2) No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed. Article 12: No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks. Article 13: (1) Everyone has the right to freedom of movement and residence within the borders of each state. (2) Everyone has the right to leave any country, including his own, and to return to his country.

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Universal Declaration of Human Rights Article 14: (1) Everyone has the right to seek and to enjoy in other countries asylum from persecution. (2) This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations. Article 15: (1) Everyone has the right to a nationality. (2) No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality. Article 16: (1) Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution. (2) Marriage shall be entered into only with the free and full consent of the intending spouses. (3) The family is the natural and fundamental group unit of society and is entitled to protection by society and the State. Article 17: (1) Everyone has the right to own property alone as well as in association with others. (2) No one shall be arbitrarily deprived of his property. Article 18: Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance. Article 19: Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers. Article 20: (1) Everyone has the right to freedom of peaceful assembly and association. (2) No one may be compelled to belong to an association. Article 21: (1) Everyone has the right to take part in the government of his country, directly or through freely chosen representatives. (2) Everyone has the right of equal access to public service in his country. (3) The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures. Article 22: Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality. Article 23: (1) Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment. (2) Everyone, without any discrimination, has the right to equal pay for equal work. (3) Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection. (4) Everyone has the right to form and to join trade unions for the protection of his interests.

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Universal Declaration of Human Rights Article 24: Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay. Article 25: (1) Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control. (2) Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection. Article 26. (1) Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit. (2) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace. (3) Parents have a prior right to choose the kind of education that shall be given to their children. Article 27: (1) Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits. (2) Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author. Article 28: Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized. Article 29: (1) Everyone has duties to the community in which alone the free and full development of his personality is possible. (2) In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society. (3) These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations. Article 30: Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein. Source: http://www.un.org/Overview/rights.html

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Appendix 3: Fact Sheet on the Convention on the Rights of the Child The Convention on the Rights of the Child (CRC) lays out the fundamental human rights of children. It was adopted on 20 November 1989. The Convention is the most widely ratified (given legal force) human-rights agreement in history. 191 countries have ratified the convention. The Convention sets out your rights in 54 articles and two optional 'protocols', or extra provisions. The Convention is guided by four fundamental principles: 1. 2. 3. 4.

You should not suffer discrimination. Your best interests should be at the top of the agenda when decisions affecting you are being made. You have the right to survive and develop. This includes the right to mental and physical well-being. You should be free to express your views. And these views should be taken into account in all matters that affect you.

In September 1990 the United Nations General Assembly held the first global meeting dedicated to improving children’s lives: The World Summit for Children. In 2001, the UN Secretary-General (UN S-G) issued a report on progress made for children since the World Summit, called We the Children. In this report, the UN SG listed some of the world’s greatest achievements of the decade: by 2000, 3 million fewer children under five died each year, compared with 1990; 4 per cent fewer children in the same age group were underweight; and 82 per cent of all primary school-age children were now enrolled in primary schools. The UN S-G also noted where there was still room for improvement, or “unfinished business”: half of humanity remained desperately poor; 11 million children were still dying before their fifth birthday, often of preventable causes; 150 million were malnourished; and nearly 120 million were not in school.

Building a Culture

of Human Rights