their homes will be demolished or that they will beforced to relocate.On November 10th, Ahmad Amara, a Global Ad-vocacy Fellow with Harvard Law School’s HumanRights Program, moderated a panel on the Bedouinentitled “Invisible Citizens”. Speakers KhalilAlumur and Yeela Raanan outlined the plight of Israel’sBedouin citizens. Alumur, an Israeli Bedouin, servesas the representative of al-Sira, an unrecognized vil-lage in the Negev and home to his family for morethan seven generations. Raanan works with the Re-gional Council for the UnrecognizedVillages, a grass-roots organization created to advocate for villages andcommunities, such as the one whereAlumur currentlylives.Underscoring the depth of the rift betweenBedouins and the Israeli government, Alumur said,that “this is something bigger than misunderstandingor mistrust. There is a crisis between the citizens andthe government.”Alumur described life in his village, which has es-tablished a daycare, built a mosque, paved the dirtroads and laid water pipes. The residents of al-Sira,located just south of Arad, often co-operate to fill one another’s basicneeds.Before we had any regular power,my fridge was like a pharmacy for thewhole village,”Alumur said.Seemingly small tactics often makethe difference between a home’s de-struction and preservation. Alumur’sown home remains grey and un- painted, as he know that, were itwhite, the chances of demolitionwould increase. More permanent-looking structures or those builthigher on the hills are also at greater risk.Each individual feels the impact of life in an unrecognized village deeplyand differently. Ranaan described direhealth consequences, such as chronicdiabetes and widespread asthma.Women living in Wadi al Na'am, avillage close to Ramat Hovav, suffer the highest rate of miscarriages in thecountry. Without schools, childrenmust be bused to out of the villages toreceive an education, a process thatresults in the exclusion of many girls.Unable to marry without homes,young men also suffer.“You don’t want to upset the youngmen,” Raanan said.Sometimes done to send a message, bulldozing also carries strong sym- bolism. Pushed by an audience mem- ber for the reasoning behind homedemolition and the refusal to extendrecognition, Raanan admitted that theanswer would likely be unsatisfac-tory.“Recognition of the villages wouldallow people to stay.” Raanan said.“No government wants to makesomething illegal legal.”Raanan offered the audience a bit of historical context. She described whatshe termed “a process of concentra-tion” by the Israeli government to re-move Bedouins from the larger Negev, originally to Jordan and theninto certain areas of the desert. The1965 Planning and Building Law de-termined the hows and wheres of homebuilding and set out the home registration process, but the law provided no authority to give per-mission to Bedouins.Compounding these tensions, the Bedouin commu-nity has historically operated its own courts, previ-ously recognized under the British, and, given this parallel system, many saw registration as unnecessary.“There was no reason to register,” Raanan said.“They had their own system.”Raanan continued that the government does allowfor registration when a family decides to sell its home.“But you see the table of what the land is worth, andits really just pennies.”Rejecting violence, Alumur does not consider breaking the law a viable advocacy tool. Instead, heorganizes demonstrations and protests at Israel’s par-liament, the Knesset, as well as working to drawmedia coverage and the interest of politicians. “Wewant to fight for rights peacefully, legally. We work from the inside, not only from the outside,” Alumur said.Alumur explained the purpose of his trip to Har-vard, one of several speaking engagements.“I hope to bring the story of the unrecognized vil-lages to you. I will just tell you the story of al-Sira,”said Alumur. “But it isn’t a different story from theothers.”In closing, Ranaan urged the audience to take ac-tion, reminding them that the issues at hand are hardlyunique to Israel.“Canada, the US,Australia, they are all dealing withthis. The question is, how do you deal with indige-nous land rights in a western court? This is a politicalquestion, not a judicial issue.”Clinical Instructor Amara works on numerous ini-tiatives related to Israel and Palestine. More than adozen clinical students have joinedAmara, undertak-ing a variety of projects related to the Bedouin popu-lation.These efforts have included research in supportof cases heard before the Israeli Supreme Court, rec-ommendations to a task force focusing on Bedouinland issues created by the Israeli government, andsubmissions to the United States Department of State.The Middle East Initiative, the Outreach Center atthe Center for Middle Eastern Studies and the HumanRights Program at Harvard Law School co-sponsoredthis event.
November 19, 2009 Harvard Law Record Page 3
Next Record:
December 2
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“How is it that the terrible French, passing racist, sexistlaws, are [also passing laws that are] working out better than[those in] the rest of Europe?”This provocative question wasraised by Patrick Weil, who, in 2003 and 2004, participatedin a commission under former French President Jacques Chiracto determine how France shouldrespond to the harassment of Muslim girls who went withouthijabs, also known as head-scarves, in schools.Weil, a historian and sociol-ogist who is spending a semester as a visiting professor at YaleLaw School, had traveled toCambridge to defend his com-mission’s response – a total banon religious symbols in Frenchschools – before members of Harvard Law School’s HumanRights Program. Human rightsgroups have been critical of thelaw, which they say is an impediment on the absolute right toreligious practice. But five years after the fateful ban, Weilsaid, studies and data collected from other European coun-tries indicated that the law had made a positive impact.Just how he measured the impact of the law, Weil did notsay. He wanted to focus, instead, on defending it against crit-ics who insisted that a law scrubbing schools of religioussymbols was illiberal.At the heart of the debate is the Frenchidea of laïcité, a form of secularism that mandates not onlythe separation of church and state, but state guarantees thatany particular religion will not overrun the public sphere.The roots of
laïcité
go back to the anti-Catholicism of theFrench Revolution, but its more modern manifestation wasevident in a 1905 law that formally separated religion andthe French state. The 1905 law had said nothing about reli-gious practice in public settings, and Weil firmly defendedthe right to practice one’s religion “on the street”. But theschool, he argued, was a different environment. Since the ter-rorist attacks of September 11th, 2001, French school offi-cials had witnessed increasing pressure on Muslim girls towear headscarves, although the majority did not. They con-sidered going after the harassers themselves, but had a diffi-cult time obtaining testimonies.In 2004, the Stasi commission, appointed by Chirac to in-vestigate a solution to the problem , recommended the ban onreligious symbols. Weil, who was a member of the group,outlined three ways he thinks that the ban managed to be con-sistent with religious freedom. First, the law allowed studentsfacing harassment for their choice to wear or not to wear re-ligious symbols like headscarves could use the law as an ex-cuse, rather than suffer for making a personal choice. More-over, those who could not stomach abandoning religioussymbols could always avail themselves of France’s govern-ment-subsidized religious schools. Finally, France coupledthe law with a new flexibility on religious holidays – citizenswould have the option of taking a range of days off, de- pending on their faith.Gerald Neuman ’80, Har-vard’s J. Sinclair ArmstrongProfessor of International, For-eign, and Comparative Law,criticized Weil’s characteriza-tion of
laïcité
– and the ban onreligious symbols – as liberal.Liberalism, Neumann asserted,should be thought of as respectfor the autonomy of individu-als – which individuals should be able to act on themselves.Responsibility for their rights,such as the choice not to wear a headscarf, should not betaken over by the state. Heasked how the state madechoices to support one pressure or another on groups – in thecase of Muslim women in France, toward or against assimi-lation, and why religious symbols were banned when thestate could have taken on other practices that caused harass-ment. Noting that it made more sense to ask government employ-ees, such as teachers, to not wear religious symbols, in order that the government be perceived as neutral toward religion, Neuman said it made less sense to impose a ban on the re-ceivers of a government service for the same reason. Finally,he wondered whether the French law painted too broad astroke – were other religious groups, he asked, the “collateraldamage” of a law intended to focus on a Muslim problem?Weil, for his part, said that the state needed to protect in-dividuals because forces other than the state – such as reli-gion – could be equally oppressive. Still, he took Neumann’s point about other religious groups serving as collateral dam-age, and said that compromises had been found for somegroups, like Sikhs, who were particularly attached to their religiously mandated garments.But Weil’s specific solution appeared to boil down to thefact that
laïcité
was simply the French way of doing things.It demonstrated, he said, that France could not be reduced tothe stereotypes of authors such as Joan Scott or Christopher Caldwell, who had asserted that the French were racist or that their liberalism would lead the country to be overrun byIslam, respectively. “
Laïcité
,” Weil argued, noting thatFrench governments had come and gone, while the principleremained, “is [even] more important in France than the con-stitution”.
French Secularist Defends Country’s Ban onReligious Symbols in Schools
Nice hijab, but don’t try wearing it to a French school. Photo by Flickr user davidChief.
Bedouin
, cont’d from pg. 1
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