From poverty to power - Oxfam-Québec

From poverty to power - Oxfam-Québec From poverty to power - Oxfam-Québec

12.07.2015 Views

I HAVE RIGHTS, THEREFORE I AMThe highest manifestation of life consists in this: that a being governsits own actions.ST THOMAS AQUINAS, THIRTEENTH CENTURYAn old development saying runs: ‘If you give a man a fish, you feedhim for a day. If you teach him how to fish, you feed him for a lifetime.’Fine and good, except that, as the case study on the fishing communitiesof Tikamgarh on page 146 shows, he must have rights to fish the pondin the first place. Moreover, as a village leader from Cambodia pointsout,‘A man is just as likely to be a woman’. She adds:That woman already knows how to fish. She would like her riverleft alone by illegal logging companies or fish poachers. She wouldprefer that her government not build huge dams with the help of theAsian Development Bank, dams that have damaged her livelihood.She would prefer that the police not violently evict communities tomake way for the dam. She doesn’t want charity. She would likerespect for her basic rights. 5Feeling that one has a right to something is much more powerful thansimply needing or wanting it. It implies that someone else has a dutyto respond. Rights are long-term guarantees, a set of structural claimsor entitlements that enable people, particularly the most vulnerableand excluded in society, to make demands on those in power, who areknown in the jargon as ‘duty-bearers’. These duty-bearers in turn have23

FROM POVERTY TO POWERa responsibility to respect, protect, and fulfil the rights of ‘rightsholders’.Rights therefore are naturally bound up with notions ofcitizenship, participation, and power.Rights alone are not enough, however. In the words of Indianeconomist Amartya Sen, individuals need capabilities – rights and theability to exercise them – an ability that is undermined when peopleare poor, illiterate, destitute, sick, lack vital information, or live in fearof violence. Having the ‘right’ to go to school is of no use to girls if thepressure of domestic tasks, prejudice in the home or community, orcoming last in line at family meal-times means that they must spendtheir days hungry, carrying water, cleaning, or looking after youngersiblings. Capabilities determine what people can do, and who they canbe. 6 The ability to achieve material security through productivelabour is a crucial aspect of such capabilities.All rights are necessarily related to responsibilities, constitutingthe web of moral connections and obligations that binds societytogether. All people, however poor, have responsibilities towards theircommunities, but powerful individuals and organisations, notablygovernments, bear a particular burden of responsibility if we are tobuild a society based on equity and fairness.THE ROOTS OF RIGHTSThe idea that all people are of equal dignity and worth, and havenatural rights, developed in Western Europe in the seventeenth andeighteenth centuries as a tool to protect individuals from the arbitrarypower of the state. Some authors speak of two ‘human rightsrevolutions’: the first around the period of the US Declaration ofIndependence (1776) and the French Declaration on the Rights ofMan and the Citizen (1789); the second linked with the post-SecondWorld War era of globalisation with the Universal Declaration ofHuman Rights (1948) which, for the first time in history, acknowledgedhuman rights as a global responsibility. 7 That second revolutionis still under way, as human rights frameworks expand with newtreaties that address gender, ethnicity, and the rights of children.It forms the basis of the emerging system of global governance andinternational law (see Part 5).24

I HAVE RIGHTS, THEREFORE I AMThe highest manifestation of life consists in this: that a being governsits own actions.ST THOMAS AQUINAS, THIRTEENTH CENTURYAn old development saying runs: ‘If you give a man a fish, you feedhim for a day. If you teach him how <strong>to</strong> fish, you feed him for a lifetime.’Fine and good, except that, as the case study on the fishing communitiesof Tikamgarh on page 146 shows, he must have rights <strong>to</strong> fish the pondin the first place. Moreover, as a village leader from Cambodia pointsout,‘A man is just as likely <strong>to</strong> be a woman’. She adds:That woman already knows how <strong>to</strong> fish. She would like her riverleft alone by illegal logging companies or fish poachers. She wouldprefer that her government not build huge dams with the help of theAsian Development Bank, dams that have damaged her livelihood.She would prefer that the police not violently evict communities <strong>to</strong>make way for the dam. She doesn’t want charity. She would likerespect for her basic rights. 5Feeling that one has a right <strong>to</strong> something is much more <strong>power</strong>ful thansimply needing or wanting it. It implies that someone else has a duty<strong>to</strong> respond. Rights are long-term guarantees, a set of structural claimsor entitlements that enable people, particularly the most vulnerableand excluded in society, <strong>to</strong> make demands on those in <strong>power</strong>, who areknown in the jargon as ‘duty-bearers’. These duty-bearers in turn have23

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