ethics VOL. 2: THE CORE
Faculdade de Belas-Artes de Lisboa Design de Comunicação DC V 2010 SOS + SMS Sérgio Neves n 4795 chazthecat.pt.vu
ETHICS: VOL. 2
the core
context
Mutual respect and a good ethical treatment allow the individual, and the community he/she is a part of, to
Humans are the foundation of freedom, justice and peace.
fully develop and prosper. The development of a sense of human rights has its roots in the struggle for freedom and equality everywhere in the world. The basis of human rights — such as respect for human life and human dignity — can be found within most religions and philosophies, as guidelines to a “good” and “just” way to live. Throughout History, humanity had a growing concern about the subject, and ensuring that every human stands equal before other humans. These concerns were mostly verbally discussed and put to paper; the signing of such documents ensured the following of some mainly basic and local laws.
* Human rights do not have to be
* The Cyrus Cilinder, issued by the Persian Prince Cyrus the
bought, earned or inherited, they belong
Great around 539 BC, is often thought to be the first human
to people simply because they are hu-
rights artifact; it is thought to be Cyrus’ letter to the Jews, al-
man — human rights are 'inherent' to
lowing them to return to their homeland after “Babylonian” re-
each individual.
clusion. * Sociologists and historicians refer that the ancient Islam
* Human rights are the same for all
was very advanced for its time, and provided its people with
human beings regardless of race, sex,
social reforms that ensured social security, family structure, and
religion, political or other opinion, na-
even women’s rights, slavery, or ethnic minorities. Mostly link
tional or social origin. We are all born free
Muhammad to the role of reformer of the pagan Arab behaviour.
and equal in dignity and rights — human
* The Magna Carta is a british document signed by King John
rights are 'universal'.
and the Pope Innocent II, and was first destined to limit the british king’s rights. It is known as the basis to common laws and
* Human rights cannot be taken away, no one has the right to deprive another
very important documents such as the Bill of Rights; plus its most enduring legacy is the set right to habeas corpus.
person of them for any reason. People still have human rights even when the laws
“No Freeman shall be taken or imprisoned, or be disseised
of their countries do not recognize them,
of his Freehold, or Liberties, or free Customs, or be outlawed, or
or when they violate them - for example,
exiled, or any other wise destroyed; nor will We not pass upon
when slavery is practised, slaves still have
him, nor condemn him, but by lawful judgment of his Peers, or by
rights even though these rights are being
the Law of the Land. We will sell to no man, we will not deny or
violate — human rights are 'inalienable'.
defer to any man either Justice or Right.”
* People live in dignity, all human rights are entitled to freedom, security and decent standards of living concurrently — human rights are 'indivisible'.
Clause XXIX, Magna Carta
It was from the 16th century on, mainly because of the portuguese and spanish overseas expansions and conquests, that the subject of human rights gained new contours. European philosophers, most notably John Locke, developed the concept of natural rights, the notion that all people are naturally free and equal, under the creation of God. The Americas were then the core of the humanitarian rights discussions. And the emerging United States of America, as North American states joined forces and stood up as a nation, brought along a feeling of enpowering, of infinite possibilities, and a need for the setting of a “dos and dont’s” document, to somewhat limit this sense. Thus the Virginia Declaration of Rights was signed, in 1776, which would be the basis for the US Declaration of Independence.
A few years later, in 1789, the French wrote a similar document, intitled Declaration of the Rights of Man and Citizen, in which they define a set of individual and collective “universal” rights. This document also ended up as one of the ignitors to the next few centuries, for philosophers and sociologists such as Thomas Paine, Hegel or Henry David Thoreau to extend theories and defend their own thesis’ around human rights and, ultimately, to promote discussion and thought, and cause it to be one of the central topics for the next centuries. In effect, this discussion resulted in massive foundings of various organizations and parties, and in just as many fights to defend or claim the rights everyone deserves.
* The United States of America, branded as a nation of plenty, of opportunity, and of freedom for all, struggled to grant equal chances and rights for its population. Many fights were necessary to conquer these rights — such as the Women’s Rights movement, the Civil Rights movement, and various ethnical movements (most notably the actions taken from Abraham Lincoln’s reforms through the Black Panters movement and to Malcolm X’s actions and Martin Luther King Jr.’s assassination).
* Mahatma Ghandi’s fight to free his native country India from British rule also represents a fight to protect the rights of his fellowmen, against colonial and slavery abbuse.
The Geneva Convention of 1864 was the first international reunion to discuss humanitarian terms. By then the whole world was at war with itself for possession, for expansion, for colonies or for a hundred other reasons. At this time the treatment given to war victims, both civilian and military, was a major concern for sociologists and humanitarians. The most notable of theses characters was Henry Dunant, creator of the International Committee for Relief to the Wounded, which would soon turn into the International Committee of the Red Cross. Dunant was a concerned merchant who, in his travels, had seen the horrors of war victims, and had appealed to peace, and at the lack of it, universal medical assist for all victims, no matter which side they defended. In 1863 Dunant and the International Committeee held a convention with thirteen countries, in which they established the Red Cross as an official organization, with set humanitarian ideals. In 1864 they convinced the Swiss government to convene a diplomatic conference in Geneva, which they called “Geneva Convention for the Amelioration of the Condition of the Wounded in Armies in the Field”. Twelve government representatives signed this first treaty of humanitarian law, which stated in ten articles the protection and treatment of war victims and prisoners. In 1899 in Hague it was signed the next Convention, adjusting Geneva Convention’s principles to the war-action at sea. In both 1906 and 1907, the ten articles of the First Convention were improved and complemented. But this articles still were not enough, as they were focused in war situations, and so was the world. And in the meantime, the World Wars broke out.
Two more Conventions were held. One after World War I, in 1928, and one after World War II, in 1949. Besides being the first global agreement, its military and war-time focus became clearer in the last of the Conventions, since by the time it was held, with an amazing participance of 149 countries, the Universal Declaration of Human Rights had been introduced. Here are the essencial rules of the humanitarian law:
* Persons who do not or can no longer take part in the hostilities are entitled to respect for their life and for their physical and mental integrity. Such persons must in all circumstances be protected and treated with humanity, without any unfavorable distinction whatever.
* It is forbidden to kill or wound an adversary who surrenders or who can no longer take part in the fighting.
* The wounded and sick must be collected and cared for by the party to the conflict which has them in its power. Medical personnel and medical establishments, transports and equipment must be spared. The red cross or red crescent on a white background is the sign protecting such persons and objects and must be respected.
* Captured combatants and civilians who find themselves under the authority of the adverse party are entitled to respect for their life, their dignity, their personal rights and their political, religious and other convictions. They must be protected against all acts of violence or reprisal. They are entitled to exchange news with their families and receive aid.
* Everyone must enjoy basic judicial guarantees and no one may be held responsible for an act he has not committed. No one may be subjected to physical or mental torture or to cruel or degrading corporal punishment or other treatment.
1919. the world was still at war. The Allied Union, whose major participants were France, England and the USA, still fought Germany and the Central Powers, but this was a tiring and destructive war. At Germany’s low, a chance for peace was uttered. In 1919, a global diplomatic reunion was organised to sign a document that would mean the end of the battle — the Treaty of Versailles. The League of Nations was established as well, with the purpose “to promote international cooperation and to achieve peace and security.” Once World War II broke, the League of Nations was dismanteled, for failing to prevent it. In 1945, in the aftermath of World War II, representatives of 50 countries met in San Francisco, USA, at the United Nations Conference. All 50 participants, plus Poland in a later occasion, approved the creation of the United Nations, an organization with the same values of the League of Nations, but with a wider range, more active powers and bigger responsabilities in social and political scenarios, focused on maintaining peace. The UN headquarters was set in New York City, USA. A balance of the war’s true and grotesque consequences lead the UN and its members to adopt the Universal Declaration of Human Rights, as a common standard for all nations. It consists of 30 articles which have been elaborated in subsequent international treaties, regional human rights instruments, national constitutions and laws, and “built” upon the Four Freedoms: freedom of speech, freedom of assembly, freedom from fear and freedom from want.
The Universal Declaration of Human Rights is the core of the general assembly know as the International Bill of Human Rights. The International Covenant on Civil and Political Rights (1966) with its two Optional Protocols and the International Covenant on Economic, Social and Cultural Rights (1966) are the remaining constitutes of the bill. As some criticism is often appointed to certain articles of the Declaration, due to cultural and religious adaptabilities, the adding of more articles (such as the Right to Refuse to Kill), or even debate about the actual reliability in such a document, the truth stands and claims it as the first true international agreement on the rights of every man. Here are a few of its articles: 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-selfgoverning or under any other limitation of sovereignty.
Article 3. * Everyone has the right to life, liberty and security of person.
Africa has, in more than one way, missed the train of evolution. The continent was treated as a colonial site to support european countries and their allies for centuries. To earn their independence, most african countries had to fight. Centuries of slavery, poor investment, colonial issues and constant conflict has set it back drastically, mostly in their economical, political and social outcomes. This, of course, affected their human and living conditions. North Africa always seemed to be a notch above this problems. Center African countries were isolated, had little resources, and had their hands full constructing or recontrustructing their structures. But North African countries were connected to Europe and seemed to have good relationships with the rest of the world. Their prosperity was well documented, their resources plentiful, their people, dedicated. What could go wrong?
Underneath what seemed like a well-balanced zone, North African countries had a sentiment of despair and unease with their lives and their community’s. The reason: oppresion. Nearly every country in North Africa was ruled by a series of obscure and corrupt dictators, that passed along their powers to their families or piers for generations. The result was a great trench dug between the wealthy class (amongst which was the leader himself) and the poor. Not only in wealth, but also in social support, in health, in every human condition, there was a standard for a few, and a completely diferent one for the remaining people. Not only that, but dictators refuged themselves behind powerful moguls, a strong military force, and international alliances, which enforced their dictatorship and their role as leaders. North Africa was, basically, in their hands.
Located by the seaside, bathed by the Mediterranean, Tunisia was one of these countries. In the recent years, Tunisia was ruled by Zine El Abidine Ben Ali, a military dictator who usurped power from the fair and adored president Habib Bourquiba, who ruled his country for 30 years, from 1957 to 1987. Ben Ali, at the time Prime Minister, forged papers that indicated that Bourquiba was unable to lead his country due to medical problems, thus ending his reign and forcing his people to live under his ruling. Of course, the country would soon realise that this was an unfair and oppressing ruling, controlled by the powerful, in prejudice of the little people (the masses). But his ruling would go on for more than 20 years. Mohamed Bouazizi was a local street vendor in Tunisia, who a few months ago got his goods confiscated, and plus was harassed and abused by the local police, not for a single isolated time, but for a series of times. At the lack of help or even any attention from his governor or from any figure of power, and in dispair, he chose to light himself on fire in protest.
Bouazizi’s protest against the abuse and disregard for his (and his people’s) well being ignited the revolt and injustice that the Tunisian had been standing for ages. It motivated people to leave their homes and start public demonstrations and riots against political and social figures in the country, against corruption, social injustices, lack of freedom and poor living conditions. He is credited with galvanizing the frustrations of the country, and truly the region’s youth against their governments into mass demonstrations, revolts, and revolutions. Bouazizi is considered a martyr. In effect, Zine El Abidine Ben Ali stepped down on January 14, 2011, after 23 years in power. Ever since then, the people have been making their voices heard, and their will fulfilled, as they try to reconstruct their country with balance, freedom and justice for all. When civil revolution broke, Tunisian and North African authorities tried their best to contain and silence it, so the rest of the world wouldn’t notice it, and so they could take care of it as they wanted. But in a “global village” such as the one we all live in today, such attemps are futile. The Internet, and social networks in specific, such as Twitter or Facebook, were the medium for the Tunisian broadcasts, videos, photos and reports on what was happening in their country. This allows us to realise how much the world is united, yet divided. This sharing also allowed the Tunisian people to not go unnoticed, as they carried out a revolution of a lifetime. And not only that, but they managed to inspire other countries and communities to revolt and fight against such injustices as well.
scenario
Map of the protests: in dark blue, concrete revolutions; in dark red, armed conflict; in light blue, protest followed by governmental changes; in purple, civil uprising; in dark yellow, minor protests; and in orange, major protests.
The Tunisian revolution was such a powerful event that it inspired other countries to revolt agains opression, repression and injustice. It ignited a fire that burned through everyone. Neighbour populations united and rebelled against their own governments, against their tyrans and regimes, demanding much better living conditions, equality, freedom and justice for all. Egypt followed Tunisia and got out on their streets to rally against their president Hosni Mubarak, and to overthrow his regime. These eventually gathered in Tahrir (=Liberation) Square, in the capital Cairo, with
* Tunisia was the first nation to claim
protestants camping out in the square, exerting
their rights in the streets, and the most
pressure through both their actions, media coverage
accomplished by their acts. Since the for-
and outside negotiations. They eventually succeeded,
mer president and prime minister both re-
with Mubarak resigning in February, after weeks of
signed and were forced to leave the coun-
intense pressure.
try, the rulling party, RCD, was dissolved, and its assets liquidated, political prisoners were released, and elections to a Constitutional Assembly were booked to July 24.
* Algeria was actually the second coun-
Many nations followed the North African revolution wave. Algeria, Jordan, Sudan, Oman, Yemen, Armenia, Syria or Morocco are a few of the many countries where there has been civil uprising, governmental opposition, protests or even conflict. The most violent case is definitely Lybia, now drowned in a civil war to
try to rebel, following Tunisia. “Replicas”
overthrow Muammar Gaddafi, and currently with the
of Bouazizi’s self-immolation were repro-
direct participation of the United Nations and NATO in
duced, along with major protests, strikes
the conflict, siding with the “rebels”.
and road blocks. The result so far was the lifting of the “state of emergency” the
This situation reveals a global necessity for a call for
nation was in for the last 19 years.
arms, not in the most literal meaning of the expression, but as a reflect of the intention to stop the
* Meanwhile, the region of Djibouti and the nation of Lybia are still fighting towards their objectives. In Djibouti the opposition leaders were arrested, and international observers were expelled off the land. And in Lybia, a greatly proporcioned civil war is taking lives everyday and destroying the country’s landscape.
* The core of the revolutions is not in the reaction, but in the actions taken by the leaders, hurting the people they were supposed to defend and make happy, only to their and their friend’s benefit. An incredible lack of ethics. A disregard for what is good, to do what is bad. It all comes back to ethics.
abuse, opression and injustice, and a need to help the helpless, to defend and protect the innocent, to treat the wounded in these conflicts, etc.
the core
The CORE is created following the North African and Middle Eastern revolutions, under this purpose. To be an organised help to the particular need to fight against oppression and injustice, and any major threats to a community’s human rights. Fighting doesn’t mean fight, in the sense of using brute force or psychological wars of any kind. The CORE stands for fighting in a way that sides with the underdogs, and shows the oppressors that we are human beings, that we deserve equal and fair treatment, that we are the people and our will is strong. We strongly encourage people to leave their homes and take the streets, making their voices heard, unite, grow and show their unsatisfaction, demand a change and do not stop until their demands are met. The CORE is created to support this fight. Our intention is to act both locally and globally, and thus our strategy has two parts to it. The first one, of course, is to support the fight in a pro-active way. For example, with the population of Egypt, who rallied the streets and ended up camping outside the President’s office, we would then act and bring them supplies, medical assistance, basic health and resting supports, information stands, etc. Our members and volunteers are ready to act whenever a call for help is uttered. Even in countries like Lybia, where the situation is critical and conflict between liberation forces and the oppressors is true, we are ready to provide medical treatment to those who are injured, protection measures to innocent bystanders (which include temporary housing and secure transportation), and even exit strategies to other regions or countries.
The second part consists of an external action. This, essencially, means promotion. Setting up an online platform (thecore.pt.la), and completing it with both a discussion page on the social network Facebook, and a news feed and commentary blog on Blogger, making a tri-ffecta to inform the world of what is going on, to incite discussion on the subjects presented, maybe even get to constructive and possible solutions. Since we are primarily a pro-active organisation, this second part also denotes outside action as diplomatic encouragement. Which means we intend to, while helping the people in the field, promote discussion and conversation between the international powers responsible for maintaining peace, the countries that can help our cause (from donating, to exerting pressure, to helping the field action), and the oppressing forces. We prefer to use negotiations and pressure to demove these last ones. And how, you might ask, do we plan on materializing such great and idealistic plans? Well, we are glad you asked. Your fight is our fight. And just as you are not alone in your fight, we are not alone in supporting it. We count with the support of Amnesty International, an organisation dedicated to defend and preserve human rights worldwide. In fact, this is our “mother� organisation; The CORE is branched from it. Thus we are able to get recognised, gather the donations and volunteers we need in our fight, and help in our campaigns and promotion.
We have also established a connection with the Red Cross association. They focus on getting medical assistance and secure transportation in any situation, to everyone in need (page 8). And our third “partnership”, shall we call it, is with the United Nations, an international comitee dedicated to maintaining peace and justice in the world (page 10). The combination of all three organisation’s powers gives us the leverage to act wherever we are wanted. The Red Cross is welcomed in every part of the world, and can supply us with the medical equipment, experts and supplies needed to help populations. Plus, they can transport any pacient, and have a free pass to travel to any country when on a humanitarian mission. The United Nations specialize in diplomatic dialogue and peaceful negotiations. Much can be done there to help communities in trouble, by reaching out to their oppressors, exerting pressure near them, negotiating solutions with them and with other creative/powerful forces. Their powers would be very appreciated in the external strategy of The CORE. Combining these three forces into our organisation, gives us the possibility to truly make an impact and to help the people who reach out for help. Our sole purpose is to enforce justice, freedom, equality and every article of the Universal Declaration of Human Rights. Our objective is to encourage others to stand up and fight for their rights, whenever they are put at risk. Our mission is to help them achieve it. In a nutshell, it’s about revolution. This is a project about human rights.
sentiment without action is the
Edward Abbey
ruin of the soul it’s about revolution, and always
Jessica Forman
has been: the great cycles within and without standing naked before our opressors reveals their injustice
Matthew Herrman
Welcome to The CORE Website: thecore.pt.la Blog: sos-sms.blogspot.com Facebook page: facebook.com/pages/TheCORE/214558831901727 David B. Berman, Do Good Design: How Designers Can Change The World, 2009. Lucienne Roberts, GOOD: An Introduction to Ethics in Graphic Design, 2006. Steven Heller & VĂŠronique Vienne, Citizen Designer: Perspectives on Design Responsibility, 2003.
www.amnesty.org www.redcross.lv www.un.org www.ethicsingraphicdesign.org www.hrw.org/en/home www.bbc.co.uk www.visionofhumanity.org www.designglobalchange.virb.com www.livingprinciples.org www.adbusters.org (mag 91&92)
references