After the signing Tuesday, more than 150 Tribes in the U.S. and Canada, including the Nations all along the KXL route in Alberta, Montana, North Dakota, South Dakota and now Nebraska, will have committed to standing together to stop Keystone XL and the other three tar sands pipelines: Enbridge’s Line 3 pipeline through Minnesota, Kinder Morgan’s Trans Mountain Expansion through British Columbia and TransCanada’s Energy East.
“Along with our Indigenous allies all along the KXL route like the Oceti Sakowin (Great Sioux Nation) and all over Turtle Island (North America), we recognize the grave dangers in allowing this ‘Black Snake’ to enter our homelands,” said Chairman Larry Wright Jr. of the Ponca Tribe of Nebraska. “As the State of Nebraska stands poised to make a potentially life-altering decision about permitting this poisonous bitumen to be inflicted on its population, we stand poised to protect all life now and in the future.”
Following the signing of the treaty at the Graduate Hotel in Lincoln, Nebraska, the chairmen of the Intertribal Coalition of Nebraska and other invited guests led a Prayer Walk to the State Capitol of Nebraska. This historic event took place amid the weeklong public hearing on the proposed Keystone XL pipeline before the Nebraska Public Service Commission, which is expected to make a final decision on the pipeline permit by the end of the year.
“We are standing together in prayer. We are aware of the United Nations Declaration on the Rights of Indigenous People and our Treaty Rights as they pertain to the permitting of the pipelines in our present and traditional territories,” added Councilwoman Casey Camp-Horinek on behalf of the Ponca Tribe of Oklahoma. “In solidarity and with respect and love for our Mother Earth and future generations, we say NO to KXL.”
“Always you will find it is people who are from the most impoverished and most disadvantaged communities, who are drawn into prostitution.”
NEW DELHI, Jan 30 (Thomson Reuters Foundation) – From indigenous Canadians to tribal women in India, most victims of sexual exploitation are women and girls from the world’s most marginalised communities, activists said on Monday, calling for an end to prostitution and the global sex trade.
Sexual slavery is widespread in these communities, whether in poor districts of the United States or townships in South Africa, where deprivation leaves women and girls vulnerable to exploitation.
“Prostitution exists everywhere on this earth because of the male demand for it, and a woman’s position in prostitution is simply a response to these dire circumstances,” Rachel Moran, a sex worker-turned-activist told a conference on sexual slavery.
“Always you will find it is people who are from the most impoverished and most disadvantaged communities, who are drawn into prostitution,” said Moran from the charity SPACE International.
From a deprived community in Ireland, Moran was forced into prostitution at the age of 15 and held in sexual slavery for seven years.
While sex work is illegal in most countries across the world, it exists everywhere. There are an estimated 40 million sex workers globally, according to a 2014 report by the French charity Fondation Scelles.
Prostitution abolitionists say most are victims of human trafficking and have been lured, duped or forced into sexual slavery by pimps and traffickers, largely due to their poor socio-economic status.
Once victims become trapped in sexual slavery — be it in brothels, on street corners, in massage parlours, strip clubs or private homes, say activists, it is difficult for them to leave.
For many it is the threat of physical abuse from their pimp which keeps victims in prostitution, but some stay of their own accord – ostracised by their family and friends, and with no one to turn to for support.
“While we operate in different countries, very clear and common themes emerge,” said Sarah Benson, Chair of the Coalition for the Abolition of Prostitution (CAP), an alliance of charities working in countries such as India, France, Ireland and South Africa.
“This include the background and profile of those in sex trade, the circumstances which draw them in, the tactics of pimps and traffickers, the patriarchy, the racism, the gender bias – all of which are sustaining a thriving global sex trade.”
The two-day conference is organised by CAP International and Indian charity Apne Aap, bringing together 250 civil society groups from 30 countries to share experiences and strategies to end prostitution across the world.
The conference had been titled “Last Girl First” because the most deprived and forgotten girls were victims of prostitution, said Ruchira Gupta, Apne Aap’s founder.
“It is always the most vulnerable person who is the victim. This is because she is a woman, she is poor, she is from a low caste or she is a teenager,” said Gupta.
“We want governments to acknowledge this and support their upliftment and their rights… We must put the ‘last girl first’ and there should no compromise on this.”
(Reporting by Nita Bhalla @nitabhalla, Editing by Ros Russell. Please credit the Thomson Reuters Foundation, the charitable arm of Thomson Reuters, that covers humanitarian news, women’s rights, trafficking, property rights, climate change and resilience. Visit http://news.trust.org)
LIMA, Aug 4 2017 (IPS) – Domestic violence is alarmingly prevalent in Peru. Not only is it statistically more common than in other, more progressive cultures, but Peruvian women tend to accept it as simply a ‘part of marriage.’
It was therefore both surprising and understandable that the domestic violence classes at a women’s center in the Cajamarca region, observed throughout the summer of 2016, were always crowded and bustling, teeming with adult women and teenage girls.
“Whenever he sees her with someone, that’s when he starts to get angry. And that’s when he hits her.” –Cecilia
“A lot of women don’t speak out against domestic violence because they aren’t as educated, they don’t know about it as much,” one woman called out during class one afternoon. Her fellow classmates all nodded. “Their husbands will insult them and hit them, and the women believe that it’s their fault, that they deserve that kind of treatment.”
One of the class attendees, Cecilia, was reluctant to speak after initially offering to do so, instead staring down at her skirt while her friend sitting next to her, Yolanda, asked, “Are you ready to talk about it?” To which Cecilia quietly replied, “No.”
(Surnames have been omitted to ensure confidentiality.)
When asked if she or anyone she knew has had experience with domestic violence, Yolanda’s eyes immediately darted to Cecilia.
“Many of my friends have experience with it,” she said in Spanish.
When asked if she thinks that some women don’t object to being subjected to domestic violence because they think it’s simply a part of marriage, or a part of the larger culture, Yolanda whispered to Cecilia, “Come on, tell them, tell them.” Cecilia, however, did not answer.
In many Peruvian families, men’s education takes priority over that of women. According to a report by the United Nations, only 56.3% of women in Peru have received at least some secondary education, as compared to 66.1% of men. According to UNESCO, only 6.3% of adult males in Peru are illiterate – as compared to 17.5% of females.
As with almost any aspect of society, education makes a huge difference, but especially so when it comes to domestic violence. According to a study carried out by Princeton University, the less education you have, the higher your chances of being domestically abused are: 42.04% of women with no education at all, and 42.80% of those with primary school education had been abused – compared to 28.93% of those with tertiary, college or more.
“Mothers teach their boys to not do women’s work, that they don’t cook and clean and that’s the woman’s job,” another woman chimed in during class one afternoon, “If the women doesn’t cook and do women’s chores, then they’ll be abused. They won’t be able to get out of it because they don’t have any education, they don’t have any resources.”
All of the women in the class fell into one of two camps. Some wore jeans and tank tops. Others wore traditional long skirts, button down shirts and cardigans. Some were timid – some were not. The ones who spoke openly, condemning Machismo Culture and lecturing the others on the importance of marrying your best friend, were wearing leggings. The ones with waist-length braids and farming boots stayed quiet.
Contributing to that Machismo Culture is the reality that Peru is a sometimes vision-bending fusion of the Old existing alongside the New. While many in Peru drive cars, have cell phones and wear modern clothing, the simultaneous perseverance of a rural lifestyle that feels like going back in time offers fertile soil for that outdated, patriarchal society to take root in.
Consequently, domestic violence is more prevalent among rural women, as is their willingness to put up with it.
“It’s even worse in the rural areas. There, women are just expected to stay in their homes and that’s it,” Yolanda said. “The women from out in the country are quiet. They don’t talk, they don’t say anything. They were raised in that home. Their father hits their mother, and when they get married they get hit. They see it as normal.”
According to the Pan American Health Organization, physical violence within domestic abuse – as opposed to emotional, sexual or verbal violence – is “used much more frequently on women with fewer economic resources” in Peru.
According to the World Health Organization, the lifetime prevalence of physical violence by an intimate partner is 50% in urban areas of the country, as opposed to 62% in rural areas. And there, more than other countries, domestic violence often becomes fatal.
According to the Peruvian publication La Republica, there have been 356 feminicidios, or ‘women-icides’ in the country within the last 4 years, with an additional 174 attempted feminicidios. What’s more, judges have been markedly lenient in their punishments for perpetrators, with almost half receiving less than 15 years in prison, and two receiving less than seven – that is, if they end up being convicted, which only 84 were.
After staring over periodically at Yolanda while she spoke, and visibly reacting to one of Yolanda’s answers, Cecilia became willing to speak. When asked if she knew any stories of domestic violence, she stared down into her lap for a long silence, then nodded.
“Yes. I could tell you a story,” she said.
She proceeded to describe in detail the situation of a ‘relative’ who happened to be the same age as herself – twenty-nine.
“She got engaged to this man … He is always telling her that he loves her, and that he wants her, all the time right?” Cecilia said. “And always saying how much he loves her, and how he’s willing to give her everything, right? But in reality, I can see that it is not good.
“When he tells her that he needs her, she’ll go and be with him. But she is alone. He says that he loves her so much, and that’s why he doesn’t want her to work. He says she should only dedicate herself to her child. She has a daughter, and because of that she can’t work.
“Every instant the phone rings to call her, he asks, ‘Where are you? What are you doing? Who are you with?’ And he’ll find her.”
She finished, “He forces her to stay with him. She tries to leave, but he’s there always, always behind her, listening and waiting for her. Whenever he sees her with someone, that’s when he starts to get angry. And that’s when he hits her. She has tried to get out, but he’s forcing her. Because right now she lives more in fear, out of fear that he’s going to kill her if she were to have another partner.”
Cecilia’s hesitancy to speak – whether or not she actually was talking about a “relative” – says leagues about her situation, and that of all the women facing the Machismo Culture in Peru. It’s difficult to grapple with an issue that is in many ways tied into the larger economic, political and historical storylines that have resulted in the perseverance of a rural, anachronistic culture.
The education they are receiving at classes like the one taught at the women’s center is a necessary start – but only if paired with empowerment, so that women like Cecilia can know that they don’t have to be afraid to tell their stories.
I was privileged to have participated in a two-day conference on women and migration in Africa, held in Nairobi, Kenya, from 6-8 June. The conference was sponsored by six Catholic Religious Congregations, accredited as non-governmental organizations to the United Nations. Over 90 participants from about 10 African countries attended the conference. Some of the participants were currently engaged in work with migrants, some were migrants, while others were interested in learning more about migration issues. Seven Sisters of Notre Dame de Namur from Kenya, Congo-Kinshasa and Zimbabwe/South Africa provinces participated in the conference. Sister Joan Burke, SNDdeN (Kenya) was among the local organizing team. I personally found this conference both informative and challenging.
We had input from representatives from the United Nations High Commissioner for Refugees, International Organization for Migration, Kenyan Government, Kenyan Bishop Conference, and other organizations and individuals (including refugees and migrants). It was moving to hear from refugees who are now volunteers. I was also very impressed to hear the delegate from the Kenyan Government commend the efforts of Catholic Religious women and men in providing services to migrants and refugees, and their work against human trafficking. He expressed the interest of the government collaborating with them in future.
Input from the different presenters stimulated discussions among participants on issues such as providing adequate protection to migrants and refugees, victims of human trafficking, as well as addressing some of those factors that force people to migrate. During the conference, we went into working groups and worked on different topics for example: environment and migration, migration and public health, human trafficking, and advocacy. I joined 24 other participants to form a group centered on “Countering Trafficking in Person.” The group came up with a 7-Point Action Plan through which we were challenged to continue to work on, within our networks, as we return to our respective countries or regions.
By Bill Firman – The basic things we need for daily living we often simply assume they will be there. Not so in South Sudan where very little can be taken for granted. When I first came to South Sudan in 2009, I lived in Malakal. Most people there cooked on charcoal but we were lucky enough to be able to use gas. It is very convenient to be able just to turn a burner on and off when you like. When gas was no longer available, we used charcoal, a much slower and less convenient way of cooking.
When we turned the generator on, or there was town power, we could use an electric hot plate. At that time there was town power at night in Malakal. In Juba, where I am now, there used to be town power all day; but town electricity is only a happy memory today. It ceased to be available several years ago. We have adjusted and installed solar power but our solar system will not support cooking on an electric hot plate or in an electric oven.
In most of our houses and institutions, charcoal or wood is used for cooking, backed up by gas. Bottled gas is not readily available outside of Juba. We have found ways to maintain a limited supply of gas in Wau, Yambio and Riimenze but only if we use it sparingly. One cannot just go into town to renew the supply. In large towns such as Juba, Wau and Malakal, charcoal has to be brought in from bush areas. It is, or maybe was, a common sight to see trucks laden with bags of charcoal moving into Juba. Making and selling charcoal from wood has been a traditional South Sudan occupation for people in bush areas.
Amid the soaring prices of food, the shortage of diesel and petrol leading to greatly increased public transport costs, the great devaluation of the South Sudanese Pound (SSP) and the general insecurity, we thought conditions for the people could not get much worse. But in the past month, they have. In just three or four weeks the price of a sack of charcoal in Juba has increased from SSP700 per bag to SSP2500. One man living in a UN PoC (Protection of Civilians) camp told me recently that most of the people there have not cooked for several days.
In the PoC camp, the cost of a bag of charcoal is SSP3,500. That is about USD 24. It may not sound much in some countries but when salaries are low, it is a huge problem. The judges in South Sudan have been on strike recently as their salaries are in the range of 8000SSP to 12,000SSP (not even USD100) per month. Most South Sudanese are paid significantly less than this. So how can they afford this inflated price for charcoal?
Why has this happened? Insecurity. Apparently charcoal producers are too easily robbed bringing their charcoal to the city to sell it or when taking the payment for it back to their home place. The rising cost and shortage of fuel may also be a significant factor leading to the high new price. So there is a charcoal shortage. I suppose some may say not burning charcoal is good for the environment but it is certainly an unwanted scenario for those living in Juba who lack alternatives.
The shortage and rising cost of fuel affects everything. Our driver and cook in Juba each have to catch two buses each day, each way, to get from where they live to here. It does not seem long ago that the fare was SSP1 for a bus ride but now it is costing them SSP100 to travel to and from work each day – about SSP2000 per month.
The front cover of a recent Amnesty International Report carried the statement in large bold letters: ‘If men are caught they are killed; if women are caught they are raped’. In another report, Amnesty asserts that ‘A survey conducted in 2015 by UNFPA found that 72% of women living in the Juba PoC sites reported having been raped since the conflict broke out, mostly by police and soldiers.’
These are startling statements and there is fear among the people of becoming victims of violence. There are many traumatized people but most cope by putting it out of their minds and getting along cheerfully with life. But how do you remain cheerful when you can’t even afford to boil the water for a cup of tea? How do you remain healthy if you can’t cook your food or sterilize the water you drink? Many South Sudanese are used to living with a simple diet, and with hunger, but many will find life very difficult if they can’t cook their porridge or enjoy a cup of tea.
MANAGUA, Jun 19 2014 (IPS) – More than 30,000 members of the Mayagna indigenous community are in danger of disappearing, along with the rainforest which is their home in Nicaragua, if the state fails to take immediate action to curb the destruction of the Bosawas Biosphere Reserve, the largest forest reserve in Central America and the third-largest in the world.
Arisio Genaro, president of the Mayagna nation, travelled over 300 km from his community on the outskirts of the reserve in May to protest in Managua that the area where his people have lived for centuries is being invaded and destroyed by settlers from the country’s Pacific coastal and central regions.
In early June, Genaro returned to the capital to participate in several academic activities aimed at raising awareness on the environment among university students in Managua and to protest to whoever would listen that their ancestral territory is being destroyed by farmers determined to expand the agricultural frontier by invading the protected area, which covers 21,000 sq km.
The Mayagna chief told Tierramérica that in 1987 the nucleus of what is now the biosphere reserve had a total area of 1,170,210 hectares of virgin forest and an estimated population of fewer than 7,000 indigenous people.
In 1997, when it was declared a Word Heritage Site and Biosphere Reserve by the United Nations Educational, Scientific and Cultural Organisation (UNESCO), the reserve covered more than two million hectares of tropical rainforest, including the buffer zone.
By 2010, when the indigenous people living in the reserve numbered around 25,000, the jungle area had been reduced to 832,237 hectares, according to figures cited by Genaro. The presence of non-indigenous settlers within the borders of the reserve had climbed from an estimated 5,000 in 1990 to over 40,000 in 2013.
“The y are burning everything, to plant crops. They cut down forests to raise cattle, they log the big trees to sell the wood, they shoot the animals and dry up riverbeds to put in roads,” Genaro told Tierramérica.
Antonia Gámez, a 66-year-old Mayagna chief, also made the trek from her community to speak out in towns and cities along the Pacific coast about the situation faced by her people in Bosawas, whose name comes from the first syllables of the main geographical features that delimit the reserve: the Bocay river, the Salaya mountain, and the Waspuk river.
“All of our families used to live on what nature provides; the forest is our home and our father, it has given us food, water and shelter,” she told Tierramérica in her native tongue, with the help of an interpreter. “Now the youngest ones are looking for work on the new farms created where there was once forest, and the oldest of us don’t have anywhere to go, because everything is disappearing.”
Gámez said that in the forest, her people planted grains and grew and harvested fruit, and hunted what they needed for food with bows and arrows. She added that there were abundant crabs and fish in the rivers and wild boars, tapirs and deer in the forests.
“Now the animals have gone. With each bang from a gun or mountain that is cleared, they either die or move deeper into the jungle. There aren’t many left to hunt,” she complained on her visit to Managua.
Part of the reserve is also inhabited by Miskitos, the largest indigenous group in this Central American country, where by law native people have the right to collectively own and use the lands where they live.
The complaints by the indigenous people were corroborated by Tierramérica in conversations with independent academics and activists as well as government officials.
Anthropologist Esther Melba McLean with the Atlantic Coast Centre for Research and Development at the Bluefields Indian and Caribbean University has led studies that warn that if the invasion by outsiders and destruction of the forest are not brought to a halt, both the Mayagna people and the native flora and fauna of Bosawas could disappear in two decades.
“The destruction of the forest would mean more than the end of an ethnic group; it would mean the end of the site where 10 percent of the world’s biodiversity is found,” she told Tierramérica.
The reserve is home to endemic species like the Nototriton saslaya salamander and the crested eagle, which are listed as endangered by local environmental organisations that point out that there are still many species that have not even been documented.
According to environmentalist Jaime Incer, an adviser on environmental affairs to the office of the president, if the destruction of the indigenous territory continues, “in less than 25 years the jungle will have completely disappeared.”
A study published in 2012 by the German development cooperation agency, GIZ, Nicaragua’s National Union of Agricultural and Livestock Producers (UNAG), the European Union and the international development organisation Oxfam warned that it would take 24 years to lose the forest in Bosawas and 13 years to lose the buffer zone around the reserve, at the current rate of deforestation.
Incer told Tierramérica that in response to the indigenous community’s complaints and the backing they have received from environmentalists, the administration of President Daniel Ortega, who has governed since 2007, has begun to take measures against the destruction of the forest. “But they have been insufficient,” he acknowledged.
Ortega ordered the creation of a military battalion of more than 700 troops to guard the country’s forests and nature reserves. The government also organised a committee of national authorities aimed at coordinating actions and applying a zero tolerance approach towards people and organisations accused of destroying the environment.
Alberto Mercado, the technical coordinator of Bosawas in the Ministry of the Environment and Natural Resources, said at the Central American University in Managua on Jun. 10 that the government has been carrying out actions to curb the destruction of the reserve.
He said the authorities had removed dozens of non-indigenous families from the nucleus of the reserve, and that they had brought people to trial who were dedicated to illegally selling land in Bosawas.
Mercado said dozens of lawyers have been investigated and suspended for allowing sales transactions involving indigenous property. In addition, he said, the authorities have been combating trafficking in local fauna and flora.
“But the struggle is huge…traffickers identify the ‘blind spots’ and that’s where they make their incursions into indigenous territory, fence it in, claim it is theirs, and that’s how the trafficking of land starts,” the official said, sounding discouraged.
The complaints of the indigenous community have gone beyond national borders, and have reached international human rights organisations. The non-governmental Nicaraguan Human Rights Centre also filed a complaint with the Organisation of American States (OAS).
Vilma Núñez, director of the Human Rights Centre, told Tierramérica that she had denounced the situation faced by the Mayagna people during the 44th OAS General Assembly, whose main theme was “development with social inclusion”, held Jun. 3-5 in Asunción, Paraguay.
“The state and the government should guarantee the right of the Mayagna and all indigenous people in this country to live on their own land, and defend them from extermination,” Núñez said.
Vatican City, Aug 7, 2017 / 07:26 am (CNA/EWTN News).- After a bloody attack at a Catholic Church in southern Nigeria left 11 dead and several more wounded, Pope Francis conveyed his sympathy to the victims and their families, assuring the community of his prayer.
In an Aug. 7 telegram addressed to Bishop Hilary Paul Odili Okeke of Nnewi, Pope Francis said he was “deeply saddened to learn of the loss of life and injury following the violent attack in Saint Philip’s Catholic Church, Ozubulu.”
The Pope extended his “heartfelt condolences to you and to all the faithful of the Diocese of Nnewi, in particular the families of the deceased and all those affected by this tragedy,” and offered blessings of “consolation and strength” upon the entire diocese.
The telegram, signed by Vatican Secretary of State Cardinal Pietro Parolin, came after gunmen stormed St Philip’s Catholic Church in the city of Ozubulu early Sunday morning, killing at least 11 people and wounding 18 more.
No one has yet claimed responsibility for the attack. According to BBC News, local terror group Boko Haram, which has burned hundreds of churches and killed thousands during it’s more than decade-long insurgency in the country’s north-eastern region, was not involved.
Rather, the attack is believed to have been the result of either a private feud or that it was linked to drug-trafficking.
Reports conflict as to whether there were one or two gunmen involved, however, police have begun a manhunt in the area in the hopes of finding those responsible.
One of the major problems in Nigeria is transnational human trafficking. Women, primarily from Benin City in Edo State are trafficked to Italy and other European countries for exploitation purposes. It is estimated that 60-80% of the sex workers in Italy are from Nigeria according to Global Sisters Report. Traffickers may use force, deception, coercion, or abduction. Some of the women are told that they will be doing domestic work, while the tales of profitable prostitution in Europe lure others stuck in poverty to traffickers. However, in both of these instances, the women are not aware of the inhumane conditions that the traffickers are willing to put them through for a profit. There are also cases where parents knowingly send their children abroad because they have heard of the fortunes available in Europe and hope for a better life for their kids. However, they are less likely to be fully aware of the true intentions of the traffickers, who they see in some cases as persons giving a rare opportunity to their children.
To win the fight against human trafficking we must understand why it is happening. Among the root causes of human trafficking in Nigeria, we mention poverty, lack of education, globalization, corruption and gender inequality. Globalization allows traffickers to set up complex routes and systems within and across borders. The presence of these complex channels creates a challenge because it is understood that prosecuting one trafficker may only minimally hinder the network of traffickers. Corruption prevents traffickers from being held accountable and can also prevent victims from seeking justice. In fact, when corruption is found within political institutions, the laws in place are not implemented to their full capacity, if at all. Also, corruption leads law enforcement to succumb to bribery or charge victims outrageous amounts of money in order to have access to justice. Furthermore, gender inequality in a society impacts all other factors. This leaves women less likely to be educated, more susceptible to poverty, and therefore, more vulnerable to human trafficking.
Traffickers convince victims that voodoo rituals prohibit them from escaping and if the victim attempts to turn in the traffickers, severe consequences will ensue. This is how traffickers manipulate one of African ancient religions as a means of holding their victims in bondage because they know of the great fear of many Nigerians.
In 2003, the United Nations’ Convention Against Transnational Organized Crime entered into force. Within this document, there is a protocol titled the Protocol to Prevent, Suppress and Punish Trafficking in Persons, Especially Women Children, Especially Women and Children. This protocol is important because it focused on the prevention, investigation, and prosecution of human trafficking. This global crime against humanity is defined by the United Nations as the “recruitment, transportation, transfer, harbouring or receipt of persons, by means of the threat or use of force or other forms of coercion, of abduction, of fraud, of deception, of the abuse of power or of a position of vulnerability or of the giving or receiving of payments or benefits to achieve the consent of a person having control over another person, for the purpose of exploitation. Exploitation shall include, at a minimum, the exploitation of the prostitution of others or other forms of sexual exploitation, forced labour or services, slavery or practices similar to slavery, servitude or the removal of organs.”
Of the 193 member states to the UN today, 171 states have become party to this protocol. Nigeria is one of the countries that ratified this protocol, however the laws that were implemented in Nigeria to comply with this protocol are still not being enforced. The United States Department of State Trafficking in Persons report indicates that Nigeria’s tier ranking has dropped from Tier 2 to Tier 2 Watch list just this past year. This ranking means that Nigeria does not meet the US law’s minimum standards set forth in the Trafficking Victims Protection Act of 2000 and although they are making strides to come into compliance with these standards, Nigeria failed to “provide evidence of increasing efforts to combat severe forms of trafficking in persons from the previous year.”
Addressing the problem of human trafficking in Nigeria and elsewhere around the world will take a communal effort. Because we know and see it, we must do something about it. Silence is not an option. Another key part of prevention is education and awareness campaigns. Every community needs to learn about trafficking because those who are vulnerable are members of our communities. Once individuals are educated on the realities of human trafficking, they need to be empowered to speak out. This holistic approach means organizations and the government must be willing partners. One voice will not be capable of eliminating human trafficking; our combined voices will make the difference.