Topic Guide - Academy Model United Nations

AMUN XVII
February 4-5, 2016
President Barack Obama addresses the 69th General Assembly at the U.N. headquarters in New York in
September 2014 condemning ISIL and denouncing Russian encroachments on Ukraine.
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A Background Guide for the
Social, Humanitarian, and Cultural
Committee
Chairs: Jenny Lee, Angela You, and Elizabeth High
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AMUN XVII
February 4-5, 2016
Contents:
Letters from the Chairs .………………………………….……………………….. 4
Topic A: The Death Penalty - National Sovereignty and the Right to Life……….. 5
Introduction………………………………………………………………… 5
Topic History……………………………………………………………….. 5
Past UN Action …………………………………………………………….. 7
Current Situation and Possible Solutions ………………………………….. 7
Bloc Postions ………………………………………………………………. 7
The Americas ……………………………………………………….. 7
Europe ………………………………………………………………. 8
Middle East and Africa …………….……………………………..… 8
Central and Southeast Asia …………………………………………. 8
Questions to Consider ……………………………..………………………. 8
References …………………………………………………………………. 9
Topic B: Cultural Genocide and the Preservation of Heritage ………………….. 10
Introduction ………………………………………………………………. 10
Topic History .…………………..………………………………………… 10
Past UN Action …………………………………………………………… 12
Current Situation and Possible Solutions ………………………………… 13
Bloc Positions …………………………………………………………….. 14
North America .…………………………………………………….. 14
Central and South America .……………………………………….. 14
Europe .…………………………………………………………….. 14
Middle East .……………………………………………………….. 14
Africa ……………………………………………………………… 15
Central and Southeast Asia .……………………………………….. 15
Questions to Consider ……………………………………………………. 15
References .……………………………………………………………….. 16
Topic C: Consequences of Harmful Traditional Practices on Women ………….. 17
Introduction ………………………………………………………………. 17
Topic History .…………………………………………………………….. 17
Past UN Action …………………………………………………………… 18
Current Situation and Possible Solutions ………………………………… 19
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Case Study: Malawi ……………………………………………………… 20
Bloc Positions ……………………………………………………………. 21
Countries with High Prevalence of Harmful Traditional Practices .. 21
Countries Opposing Harmful Traditional Practices .………………. 22
Countries Lacking Infrastructure ………………………………….. 22
Questions to Consider ……………………………………………………. 23
References .……………………………………………………………….. 23
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AMUN XVII
February 4-5, 2016
Bergen County Academies Model United Nations
- The 17th Annual Conference Hello Delegates!
Welcome to AMUN XVII and to our committee, SOCHUM. My name is Jenny Lee, and I will be one
of the chairs for this committee. I am a senior in the Academy for Business and Finance at BCA and from
Cresskill, NJ. I’ve been involved with the Model UN Travel Team since my freshman year, participating in
different conferences throughout the years. Last year, I staffed AMUN and I’m so excited to chair SOCHUM
this year! I believe that all three problems addressed are pertinent to our world’s society, so I am looking
forward to hearing all our delegates’ incredible ideas. I look forward to meeting all of you and if you have any
further questions/concerns, please don’t hesitate to email me. at yujujlee@gmail.com!
Sincerely,
Jenny Lee, Co Chair, SOCHUM
yujujlee@gmail.com
Greetings Delegates!
My name is Angela You, and I am one of your chairs for SOCHUM at AMUN XVII. I am a junior in
the Academy for Business and Finance, and I live in Ramsey, NJ. Ever since freshman year, I have been an
active member of the BCA Model UN Travel Team, attending conferences at Yale, Princeton, George
Washington University, and more. In my sophomore year, I served as the Director for External Relations at
JAMUN I, BCA’s first ever Model UN conference for middle school students. My fellow chairs and I selected
these topics with great care, so I am looking forward to two days of stimulating debate with you all. If you
have any questions or concerns, please feel free to email me.
Sincerely,
Angela You, Co Chair, SOCHUM
hajyou@bergen.org
Welcome Delegates!
My name is Elizabeth High, and I will be one of your chairs for SOCHUM at this conference. I am a
junior in the Academy for Visual and Performing Arts with a theatre concentration and I currently reside in
Montvale, NJ. I have been involved in Model UN since my freshman year, as both a member of the BCA
Model UN club and of the travel team attending various conferences. Last year, I participated in JAMUN I,
BCA’s Model UN conference for middle school students, as a member of the staff. The topics you will be
debating are incredibly relevant in the world today, so I hope you all find the debate exciting as vibrant, new
ideas are introduced. I hope you find your time at AMUN XVII fun and fulfilling. If you have any questions or
concerns, please don’t hesitate to reach out to me.
Sincerely,
Elizabeth High, Co Chair, SOCHUM
elihig@bergen.org
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Topic A: The Death Penalty - National Sovereignty and the
Right to Life
Introduction:
There has always been
controversy and debate over the Death
Penalty, national sovereignty, and the
right to life in all nations. The
Universal Declaration of Human
Rights, Articles 3 and 5, state that
every individual has the right to life
and shall not face cruel, tortuous or
unusual punishment. However,
according to the United Nations
Charter, all nations are granted the
right to national sovereignty. Through
various treaties and organizations,
nations have created laws to abolish
the Death Penalty. However, not all
countries have agreed upon this, thus
stirring turmoil and debate amongst
citizens. The Death Penalty
abolishment must be addressed, while
considering the need and importance of
national sovereignty. This issue
becomes even more crucial as
important issues including the right to
life, who deserves the Death Penalty,
and to what degree the crime must be
to result in the Death Penalty emerge.
What is more important, a country’s
right to national sovereignty, or a
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human’s right to life? The Social,
Cultural, and Humanitarian Committee
(SOCHUM) must address this issue on
the Death Penalty, and to what extent it
is vital to have or to not have to bring
the world and individuals together.
Topic History
The start of the stir about the
death penalty falls back to the 18th
century. John Locke once said, “the
right of making laws with the penalties
of death.” Before the controversy over
the death penalty, death was the normal
punishment for every single crime such
as robbery, fraud, idolatry, and
blasphemy. The death penalty was
performed publicly, giving off a
horrific, traumatic atmosphere to other
citizens crowding around. Throughout
the 18th century, the death penalties
have decreased due to various reasons
such as religion, politics, and the
international treaty law. In addition,
there is still continuous debate on
whether or not the death penalty should
be abolished in our nations. In relation
to religion, the Jewish Torah, states that
“thine eye shall not pity: life for life,
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eye for eye, tooth for tooth, hand for
hand, foot for foot.” There are other
scriptures that are not only related to
the torah, but the Old Testament in the
Christian Bible as well. One scripture
is written that, “the land cannot be
cleansed of the blood that is shed
therein, but by the blood of him that
shed it.” Later on, after Christianity
became the official religion of Rome,
the death penalty was determined to be
the safeguard and the sanctity of life
“by executing murderers who had not
respected it.” Moreover, in an Islamic
perspective, they instituted the death
penalty as well for different offenses
and crimes. The common saying and
the principle of “a life for a life,” was
followed by the Koran and thus,
through religion, many people agreed
upon that there should not be an
abolishment to the death penalty.
Although many supported the
death penalty, and instituted it in every
way, there were others who opposed
this decision. For example, in 1999 in
Turkmenistan, they wanted to abolish
the death penalty due to the drastic
increase in execution of their people.
Following the Turkmenistan
government, other countries such as
Kyrgyzstan decided to abolish the
death penalty as well.
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There were also influences and
reminders of national sovereignty. In
1994, during the International Criminal
Tribunal for Rwanda (ICTR), the UN
Security Council refused to allow the
government of Rwanda to execute
those responsible for the 1994
genocide of 800,000 people. Capital
punishment was also disallowed by the
Security Council for the International
Criminal Tribunal for the former
Yugoslavia and the Special Court for
Sierra Leone. The first permanent
international criminal tribunal, the
International Criminal Court (ICC)
disallows capital punishment for
genocide, war crimes, and crimes
against humanity. The Rome Statute,
the founding document of the ICC,
went into force in 2002. Article 77
outlines applicable penalties, including
fines, imprisonment, and in especially
grave cases, life imprisonment.
Finally, in 2007, UN Secretary
General Ban KiMoon firmly stated,
“The issue of capital punishment is for
each and every member state to
decide.” Many within the international
community were surprised by this, as
Ban took the national sovereignty side
of the debate instead of the human
rights approach usually taken by UN
leaders. Up to now, there is still
discussion over the abolishment or
institution of the death penalty.
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Past UN Action:
As a whole, the United Nations,
with its various committees have
created numerous amounts of treaties,
laws, and resolutions to help with the
abolishment of the death penalty in our
nations. Primarily, the most successful
and powerful treaty is the “Second
Optional Protocol to the International
Covenant on Civil and Political Rights,
aiming at the abolition of the death
penalty,” which has been ratified by 75
countries and entered into force in
1991. The General Assembly has also
passed several resolutions on capital
punishment, the most recent being
resolution 65/206, “Moratorium on the
use of the death penalty.” Not only
through treaties or resolutions by the
UN, but there are also many
international non-governmental
organizations (NGOs) that seek to end
the use of the death penalty. Two major
NGOs are the Amnesty International
and Human Rights Watch. These
NGOs monitor the use of capital
punishment around the world and
organize campaigns to help end
individuals being subjected to capital
punishment.
Current Situation and
Possible Solutions:
The first step in forming any
solution for issues that the Third
Committee faces is to establish a
comprehensive resolution on the
abolishment of the death penalty. As
mentioned before, the Death Penalty
abolishment must be addressed, while
considering the need and importance of
national sovereignty. Existing UN
legislation must be amended to more
clearly outline the causes, effects,
decisions, and solutions to the death
penalty and capital punishment. In
addition, delegates of the Third
Committee must decide on how to take
on the death penalty, answering various
questions arising. Moreover, delegates
have to choose the way crimes will be
addressed and handled with or without
the death penalty in act. Lastly,
delegates should address this issue on
the Death Penalty, and to what extent it
is vital to have or to not have to bring
the world and individuals together.
Bloc Positions:
The Americas
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The United States have
continued to implement the death
penalty with the exception of children
under the age of 18. Up until today, the
US is still in favor for the death
penalty. Most of its population had
agreed that there should be the death
penalty, and is widely favored by the
public still. However, on the other
hand, Canada is strongly against
capital punishment. Mexico is still
developing, but it does not practice
capital punishment.
Europe
In Europe, the death penalty is
abolished. They are all opposed to
capital punishment, strongly against
execution. Although there are a few
countries still involved with the death
penalty, they are trying to prevent and
get rid of it. The European Union (EU)
opposes the death penalty in all
circumstances. Amongst individuals in
Europe, it is stated that they plan to
“work toward the universal abolition of
the death penalty...[and] where the
death penalty still exists, to call for its
use to be progressively restricted and
to insist that it be carried out according
to minimum standards.”
The Middle East and Africa
believe that it is wrong to implement
the death penalty, as they believe that
killing an individual to show that
killing is wrong does not make logical
sense. The African Commission on
Human and People’s Rights urged
African states to work towards a
continental moratorium. According to
South Africa’s constitution, “Everyone
has the right to life.”
Central and Southeast Asia
All over Asia, there are differing
views for each nation. Specifically, in
Japan, they continue to put the death
penalty into use although some do
oppose. In China, they implement the
death penalty and are in full support of
capital punishment. Moreover, India is
also in support of the death penalty,
and along with China, the nation is not
considering to abolish execution.
Questions to Consider:
1.
What is your country’s position
on the death penalty?
2.
Is the death penalty a human
rights issue?
Middle East and Africa
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3.
Does it have legal provisions
about the right to life or the role
of the death penalty?
5.
Does your country use the death
penalty to deter murder and/or
other crimes?
4.
Does your country have a high
rate of violent crime?
6.
If not, what types of punishment
are used to deter criminals?
7.
To what degree should the crime
be to involve the death penalty? References:
1.
2.
3.
4.
5.
6.
7.
http://www.deathpenaltyinfo.org/getcat.php?cid=3
http://www.hrw.org/en/taxonomy/term/744/all
http://www.un.org/Docs/journal/asp/ws.asp?m=A/63/293
http://www.ohchr.org/Documents/Publications/FactSheet2Rev.1en.pdf
http://deathpenalty.procon.org/view.resource.php?resourceID=002000
http://www.bbc.co.uk/ethics/capitalpunishment/intro.shtml
http://www.deathpenaltyinfo.org/
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Topic B: Cultural Genocide
Introduction:
The cultural heritage of a nation
is what determines the identity of its
people, and neglecting the preservation
of a country’s original culture leads to
the loss of its individuality.
Ethnocentrism, or the idea that one
culture is superior to all others, has
been a prevalent and deleterious trend
in the world for centuries. Examples
range from Hernán Cortés’ decimation
of the Aztec capital and cultural centers
in 1521, to Brazil’s violent attempts to
integrate, pacify, and acculturate their
indigenous populations from 1950 to
1968. It is important to note that the
mistreatment of a country’s people also
entails the genocide of its cultural
heritage and identity. Countless
cultural artifacts have been lost due to
a prevailing attitude of ignorance and
aggression. During the Iraq War of
2003, the National Museum of Iraq
was ransacked and lost invaluable
pieces that can never be restored. In
more recent history, the militant group
ISIL has been destroying significant
ancient relics and archeological sites in
Iraq and Syria. Despite the efforts of
many to protect culture, the arts and
artifacts that represent over 3,000 years
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of history can be destroyed in a second.
The Social, Humanitarian, and Cultural
Committee (SOCHUM) must address
these cases of cultural genocide, as
well as formulate an effective
resolution that provides prevention
frameworks and restoration strategies.
Topic History:
The oppression and mistreatment
of native populations date back to
ancient times. In fact, the enslavement
of conquered nations is a prevalent
theme throughout history. During the
Classical Era, the Roman Empire
would enslave entire nations as it
expanded, often oppressing these
people and suppressing their cultural
identities. Ethnic groups such as the
Gauls, Germans, Britons, Jews, and
Arabs were forced to provide labor, as
well as entertain Roman citizens
through sexual slavery and acting as
gladiators. However, the mass
annihilation of cultures and ethnic
groups was not prevalent until the
colonization of the Americas. The
most notable example is the
devastation of the Aztec, Maya, and
Inca populations as a result of
European invasion. Although the
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significant decreases in population
were attributed to disease, many
invaluable parts of their cultures were
lost forever due to such events. Hernán
Cortés’ attack on Tenochtitlan lead to
the destruction of innumerable Aztec
cultural centers and artifacts. The ruins
left today serve as indicators of what
Aztec life was like, but they do not tell
everything. In 1830, the US
government passed the Indian Removal
Act, which legalized the forced
relocation of various Indian tribes from
the East Coast across the Mississippi
River. This movement is known as the
Trail of Tears, and resulted in
approximately 2,500 to 6,000 deaths.
The uprooting of these populations by
the American government in 1830
robbed Native Americans of essential
parts in their cultural identities.
According to historian Jean
Brownfield, the 1638 Treaty of
Hartford was a "clear and explicit
historical example of a cultural
genocide, in which the Pequot
language and name were outlawed and
there was a clearly stated intention that
this cultural entity would simply cease
to exist." Other historical instances of
Native American abuse have lead to a
diminished modern population and
sense of cultural identity.
In the last hundred years, the
systematic massacre of an ethnic group
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was employed by various governments
and extremist groups, the more
prominent being the Nazi party in
twentieth century Germany. Under
Adolf Hitler’s regime, approximately
six million Jews were slaughtered as a
result of Nazi ideology concerning
genetic perfection and ethnic cleansing.
However, the Third Reich also targeted
groups such as the Romani people
(colloquially known as Gypsies),
Poles, physically and mentally disabled
people, homosexuals, and more. The
Nazi government took increased
actions to the suppress the culture of
Poland as a part of its General Plan Ost
(GPO), or Master Plan East. GPO was
a secret Nazi German plan for the
colonization of Central and Eastern
Europe. Implementation would have
necessitated genocide and ethnic
cleansing on a vast scale to be
undertaken in territories occupied by
Germany during World War II. The
Polish population had restricted access
to theaters, cinemas, cabarets, radio,
and press; its education systems were
heavily regulated to support Nazi
propaganda as well. Moreover, the
German government also started
looting Polish museums and
confiscating Polish cultural artifacts by
1939. The materials taken included
over 14,000 paintings and sculptures;
22,000 books; 75,000 manuscripts;
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25,000 maps; and hundreds of
thousands of other items of artistic and
historical value. The number of looted
or destroyed books is estimated to be
as high as 15 or 22 million, and the
total cost of the Nazi theft and
destruction of Polish art is estimated at
11.14 billion dollars.
In 1944, lawyer Raphael Lemkin
coined the term “cultural genocide” as
a subcategory of genocide. Although
the phrase is used liberally, cultural
genocide is formally defined as “acts
and measures undertaken to destroy
any nations’ or ethnic groups’ culture.”
It is different from other variations of
genocide in that it is the systematic
destruction of traditions, values,
language, and other elements that make
a one group of people distinct from
other groups. In addition to the events
of World War II, violent examples of
cultural genocide include Japanese
occupation of Korea in the early
1900’s, the 1915 Armenian Genocide,
and the 1975 Khmer Rouge “reeducation programs” in Cambodia.
However, cultural genocide is often not
explicitly violent. Robert Badinter, a
French criminal lawyer, described the
disappearance of Tibetan culture in the
presence of the 14th Dalai Lama as
cultural genocide. In addition, attempts
by the Chinese Communist Party to
suppress the usage of Cantonese have
been labelled cultural genocide as well.
When formulating resolutions, the
United Nations must take into account
hundreds of years of history that have
contributed to this issue. Past UN Action:
After the defeat of the Nazis, the newly established United Nations adopted
the Convention on the Prevention and Punishment of the Crime of Genocide in
1948. While the term “cultural genocide” was considered by drafters of the
Genocide Convention, it was replaced by “genocide” due to a lack of formal
definition for the phrase. It was also mentioned in Article 7 of the 1994 United
Nations Declaration on the Rights of Indigenous Peoples draft. However, it was
also replaced with “genocide” due to a lack of formal definition. The draft article
read as follows:
“Indigenous peoples have the collective and individual right not to be
subjected to ethnocide and cultural genocide, including prevention of and
redress for:
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a. Any action which has the aim or effect of depriving them of their integrity
as distinct peoples, or of their cultural values or ethnic identities;
b. Any action which has the aim or effect of dispossessing them of their
lands, territories or resources;
c. Any form of population transfer which has the aim or effect of violating or
undermining any of their rights;
d. Any form of a assimilation or integration by other cultures or ways of life
imposed on them by legislative, administrative or other measures;
e. Any form of propaganda directed against them.”
Other past UN resolutions and pertinent documents include the 2001
Universal Declaration on Cultural Diversity, the Convention for the Protection of
the World Cultural and Natural Heritage, the 1954 Convention for the Protection of
Cultural Property in the Event of Armed Conflict, and the 1972 World Heritage
Convention. The United Nations also established the World Heritage Centre in
1958 to act as a headquarters for cultural preservation, and conducted the
International Expert Group Meeting on Indigenous Peoples, Development of
Culture and Identity, and Articles 3 and 32 of the United Nations Declaration on
the Rights of Indigenous Peoples.
Current Situation and Possible Solutions:
The first step in forming any solution for issues that the Third Committee
faces is to establish sound legislation. As mentioned before, the United Nations
Declaration on the Rights of Indigenous Peoples and the Convention on the
Prevention and Punishment of the Crime of Genocide, both crucial documents
concerning cultural preservation, do not mention cultural genocide. Existing UN
legislation must be amended to more clearly outline the causes, implications, and
solutions for cultural genocide. In addition, delegates of the Third Committee must
agree upon a universal definition for cultural genocide. Frameworks for the
protection of cultural artifacts in extreme circumstances and the protection of
indigenous cultures must be established. Lastly, delegates should seek to formulate
new prevention and preservation measures, as well as improve upon past ones.
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Bloc Postions:
North America
The United States and Canada
have recently come under fire for their
oppressive policies towards Native
American populations. Historically,
North American governments have
forced indigenous populations to
assimilate to Western standards; from
the nineteenth to twentieth centuries,
thousands of Native American children
were forced to attend Christian schools
and subjected to various types of
abuse. Due to the criticism of the
international community, North
American Nations have attempted to
place a larger emphasis on preserving
indigenous heritage.
South and Central America
Most South and Central
American nations place a high
importance on preserving indigenous
populations and cultural heritage. As a
result of European colonization and
exploitation, many indigenous
populations such as the Aztecs and the
Mayans were decimated, and with
them parts of their culture lost. Various
Latin American nations have opted to
replace Columbus Day with a holiday
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to honor and remember indigenous
populations. In response to criticism by
the international committee, nations
such as Brazil have started to increase
measures for the preservation of
cultural heritage.
Europe
Although cultural genocide has
been a prevalent part of European
history, it is currently not a common
occurrence in European nations.
However, certain countries that have
extensive histories concerning the
issue, such as Bosnia and Herzegovina
and Poland, place a high importance on
cultural preservation. Most European
nations gain significant revenue from
their tourism sectors, which are
supported by their numerous heritage
sites. This makes cultural preservation
a notable concern for European
nations, further delineated by the
European Commission’s recent efforts
to digitally preserve cultural items in
databases.
Middle East
The Middle East has a
tumultuous history and is a constant
location of cultural conflict. During the
Iraq War of 2003, the National
Museum of Iraq was looted of
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invaluable cultural pieces that can
never be recovered nor restored. More
recently, the militant group ISIL has
been destroying significant ancient
relics and archeological sites in Iraq
and Syria. Home to some of the most
volatile states and dangerous
organizations, Middle Eastern nations
have struggled to preserve its heritage
sites and cultural items. The issue of
cultural genocide is extremely
prevalent as well, and many nations
have certain ethnic and religious
groups that are systematically abused
due to differences in ideology.
Central and Southeast Asia
Asia also has an extensive
history of neglected indigenous
cultures. Dating back to the Chinese
tributary system and Japanese
occupation of South Korea, the Asian
continent has experienced its share of
ethnocentrism and cultural conflict.
Because these prejudices are ingrained
in the societies of many Asian nations
as a result of historical precedence,
delegates must realize that the root of
the problem is much more complex
than it seems. However, preservation of
heritage sites is a concern for more
developed Asian nations with larger
GDP’s, such as China and Japan.
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Africa
As many African nations do not
have enough resources to allocate to
cultural preservation, many heritage
sites and cultural artifacts are at risk.
However, many traditional practices of
indigenous tribes are frowned upon by
the international community for being
harmful or detrimental to the lives of
citizens. As a result, the preservation of
indigenous cultures must be
approached with caution by
representative delegates.
Questions to Consider:
1.
2.
3.
4.
How should cultural genocide be
defined? Should a new term be
established?
How can the United Nations
effectively respond to nonviolent
acts of cultural genocide while
respecting national sovereignty at
the same time?
Has your country ever conducted
the cultural genocide of an ethnic
group?
Is there a specific group of people
residing in your country that is
oppressed by the government? If
so, what is the reason behind this
treatment?
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5.
6.
What is your country’s
government’s stance on cultural
preservation?
How can the United Nations
prevent the destruction of cultural
artifacts and heritage sites?
7.
How will the United Nations
respond to the actions of
emerging extremist groups and
terrorist organizations that
threaten cultural heritage or
artifacts?
References:
1.
2.
3.
4.
5.
6.
7.
8.
http://www.researchgate.net/publication/
232897265_Cultural_genocide_and_indigenous
http://www.endgenocide.org/learn/pastgenocides/
http://legal.un.org/avl/ha/ccpwcnh/ccpwcnh.html
http://unesdoc.unesco.org/images/0000/000010/001054EB.pdf
http://whc.unesco.org/en/convention/
http://undesadspd.org/IndigenousPeoples/
EGMDevelopmentwithCultureandIdentity.aspx
http://www.amnestyusa.org/node/87342
http://www.academia.edu/1033291/
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Topic C: Consequences of Harmful Traditional Practices on
Women
Introduction:
For many years, traditional
cultural practices on women have had
detrimental effects. To address these
practices, the UN Office of the High
Commissioner for Human Rights
(OHCHR) published Fact Sheet No.
23, Harmful Traditional Practices
Affecting the Health of Women and
Children in 1995. This fact sheet
defines traditional cultural practices as
practices that “reflect values and
beliefs held by members of a
community for periods often spanning
generations.” The practices addressed
in the document include those such as
female infanticide, son preference,
force-feeding, dowry conflicts, and
child marriages. These practices and
others including acid throwing, feet
binding, and virginity tests are all still
prevalent today; twenty years after the
introduction of the document. These
issues have been addressed in UN
specialized agencies and human rights
bodies beginning in the 1950s. The
harmful practices have continued in
spite of their violation of human rights
because no actions have been taken to
address them and they are simply
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traditions to those practicing them. The
Social, Cultural, and Humanitarian
Committee (SOCHUM) must address
these traditional practices negatively
affecting women’s health in the world
today in order to prevent the same
traditions continuing for future
generations.
Topic History:
Harmful traditional practices on
women have large impact on the
health, physical, social and
psychological well-being of the women
affected. The practices are defined by
the InterAfrican Committee on
Traditional Practices Affecting the
Health of Women and Children as
practices done deliberately by men on
the body or the psyche of other human
beings for no therapeutic purpose, but
rather for cultural or conventional
motives and which have harmful
consequences on the health and the
rights of the victims. The practices
include female infanticide, son
preference, force-feeding, dowry
conflicts, acid throwing, feet binding,
and child
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marriages. The committee goes on to
state that the origins of these practices
remain remote and mysterious, but that
they are based on irrational reasons.
More often than not, these practices
can be considered violence against
women, and this violence leads to
harmful consequences on the health
and rights of the victim. Many of the
harmful traditional practices persist in
an environment where women and the
girl child have unequal access to
education, wealth, health and
employment, most often these are
underdeveloped countries. The
developed countries where women and
girls have access to education are still
affected by the harmful traditional
practices through immigrants. In spite
of their harmful nature, many of these
traditions persist as those practicing
them do not question them since they
view them as tradition rather than a
crime causing serious consequences to
the victim.
Past UN Action:
In 1948, The Universal
Declaration of Human Rights was
adopted by the General Assembly. The
document has served as guiding
principles on human rights and
fundamental freedoms in the
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constitutions and laws of many of the
Member States of the United Nations.
The Universal Declaration prohibits all
forms of discrimination based on sex
and ensures the right to life, liberty and
security of person; it recognizes
equality before the law and equal
protection against any discrimination
in violation of the Declaration. The
declaration itself states that 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.
Recently, there has been an
increasing amount of international
awareness on harmful traditional
practices, such as child marriages,
force-feeding, and son preference,
affecting women primarily in
underdeveloped countries. The UN has
taken actions to address the issues
being brought to light. In 1995, the UN
Office of the High Commissioner for
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Human Rights (OHCHR) published
Fact Sheet No. 23, Harmful Traditional
Practices Affecting the Health of
Women and Children. The fact sheet is
momentous as it marks the first time
the UN officially recognized the
harmful implications of traditional
practices on women and girls. Son
preference is a topic concentrated on in
the document. It is recognized that this
practice of son preference leads to
selective abortion, in some cases, and
in others, female infanticide. In India,
the preference for male children is very
strong. This leads to a high number of
abortions as families will stop the
pregnancy if they find out the fetus is a
girl. It was reported that in 2012 there
were 620,472 reported abortions in
India, but the true number of abortions
performed should be approximately
seven million with two-thirds of them
performed in unauthorized health
facilities. Even if these extreme actions
do not occur, the female child is often
neglected; denying the female child the
right to good health, education,
recreation, economic opportunity and
the right to choose her partner. Another
major topic concentrated on within the
document is early, or child, marriage.
The child marriage is believed to have
persisted in certain areas due to the
continued practice of son preference.
Child marriage leads to early
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pregnancy, which more times than not
has detrimental effects on the mother.
Recent efforts have been made by
governments to increase the legal age
for marriage, but in traditional societies
these efforts have had little or no avail.
Though there have been few
documents or reports focusing on
harmful traditional practices as a
whole, there has been an increased
number of UN-related parties and NonGovernmental Organizations (NGOs)
that specifically protect women from
harmful traditional practices in recent
years.
Current Situation and
Possible Solutions:
Delegates should understand that
this is an issue that requires both short
term and long term solutions. Short term solutions can focus on helping the
women who already have health
problems access the medical care and
protection they need and long term
solutions should focus on addressing
the reasons why the women are put
into that situation in the first place.
Some specific ideas addressed in the
1997 meeting of the General Assembly
included the need for national
legislation and measures prohibiting
harmful traditional as well as for their
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implementation, through appropriate
measures against those responsible, the
need to improve women's position in
society and their economic
independence, the importance of
education and information
dissemination in raising awareness in
all sectors of society of the serious
consequences of traditional practices
affecting the health of women and
girls, the necessity of involving, among
others, public opinion leaders,
educators, religious leaders, medical
practitioners, women's health and
family planning organizations and the
media in publicity campaigns, with a
view to promoting a collective and
individual awareness of the human
rights of women and girls and of how
harmful traditional or customary
practices violate those right, that
information and education with regard
to harmful traditional or customary
practices should also be targeted at
men and that they be encouraged to be
responsive to such information and
education, and the need for financial
and technical assistance for developing
countries from United Nations funds
and programs, as well as from
international and regional financial
institutions and bilateral and
multilateral donors, so as to assist
Governments in combating such
practices. The committee should
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address the two main issues of
government accountability and
education.
Case Study - Malawi:
The UN defines child marriage
as “ a formal marriage or informal
union before age 18.” Child marriage is
a reality both males and females,
though it affects females at a
disproportionately higher rate. Though
child marriage is widespread, the
November 2014 UNICEF database
shows the highest percentage of child
marriages occur in South Asia. Those
numbers are closely followed by the
percentages of child marriages in the
West and Central Africa region. In
these regions, nearly half of all girls
marry before the age of eighteen and
nearly a fifth of the girls marry before
the age of fifteen. Child marriages lead
to lesser education, life skills, and
vocational skills, but, most importantly,
there are many harmful health
problems that stem from child
marriages. In many cases, child
marriage leads to child pregnancy.
Child pregnancy presents
complications in pregnancy and
childbirth are leading causes of death
in girls aged fifteen to nineteen in low
and middle income countries.
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Stillbirths and newborn deaths are 50
percent higher among mothers under
twenty than in women who get
pregnant in their twenties. Girls under
fifteen are five times most likely to die
in childbirth than women aged twenty
to twenty four. These facts show the
severe consequences of child marriages
on girls’ and women’s health. The
NGO Human Rights Watch published a
report on child marriage in Malawi, a
small country in southeastern Africa
where child marriage is deeply rooted
in their country, in March 2014.
According to the UN, one out of every
two girls in Malawi will be married by
her eighteenth birthday. This is due to
the belief throughout communities that
child marriages are in the best interest
of the girl and her family. In the report,
the Human Rights Watch had
interviews with several girls who
experienced child marriages firsthand
to gain a deeper understanding of the
issue in Malawi. A large number of the
girls stated their marriages ended their
education because there was not
enough money or time, or because their
husbands banned them from going
back to school. Many of the girls also
said that they suffered emotionally
because they were unhappy in their
marriages. Some reported that their
husbands and in-laws verbally or
physically assaulted them, while others
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said that their husbands abandoned
them, leaving them with no financial
support. The Malawi government has
adopted several major legislative and
policy reforms addressing women’s
human rights in the past few years. In
2013, the state passed a Gender
Equality Act that promotes gender
equality in the education and
reproductive health areas. The age of
sexual consent was also raised from
thirteen to sixteen by the government
in 2011. Malawi’s laws have also been
updated to prohibit forced marriages.
Despite these improvements on paper,
the Human Rights Watch found that the
government has yet to explicitly
prohibit child marriage and provide
assistance to the girls who need help to
escape their current situations.
Bloc Positions:
Countries with High Prevalence
of Harmful Traditional
Practices
This bloc mostly consists of
countries in Africa and the Middle
East, but also includes some countries
in South Asia and South America
including India and Columbia. Many
instances of harmful traditional
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practices usually occur within the
different ethnic groups in some of the
countries. Due to the fact that these
countries are still developing and
generally have unstable political
environments, many of these
governments do not or will not abide
by policies or guidelines that protect
women. Those that do have legislations
often have trouble implementing the
regulations. Religious and cultural
beliefs are deeply rooted in many of
these countries, which often can
harmfully influence the women living
in the countries. The delegates of
countries in this bloc should focus on
improving government accountability
and increasing education.
Countries Opposing Harmful
Traditional Practices
This bloc consists of countries
that have been affected by harmful
traditional practices and influences and
are attempting to address the issue.
Many of these countries see harmful
tradition practices among their
immigrant populations. Many
immigrants bring their traditional
customs with them and have the
possibility of influencing large
populations. It is important to
understand that it is the immigrant
populations that are causing the
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increased attention on harmful
traditional practices and to push the
governments to take measures to
prevent the practices from spreading.
The delegates of countries in this bloc
including the Unites States, Australia,
and many countries in Europe and
Micronesia should focus on helping
countries with high prevalence of
harmful traditional practices to prevent
the spread to their own countries.
Countries Lacking
Infrastructure
This bloc includes countries that
are aware of their cultural, social and
political problems from women who
are victims of traditional practices, but
are not able to ameliorate their
condition due to a severe lack of
infrastructure. These countries, largely
found in Central America and Asia,
might recognize the existence of a
problem but they haven’t found a way
to address the issue appropriately.
Delegates of countries in this bloc
should focus on receiving aid from the
world community, so that they can
move forward in addressing and
eradicating these issues.
Questions to Consider:
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1. How and to what extent do
4.
What law and policies can be
implemented to create a mindset
in which traditional practices
that are harmful to women and
girls are not the cultural norm,
but rather a crime? 5.
When new laws and policies
regarding the harmful traditional
practices on women are
formulated, what can be done to
reduce the delay in
implementation? harmful traditional practices
affect your country?
2.
3.
Has your country addressed
harmful traditional practices in
the past? To what extent does the public
have the right to intervene in
private matters (i.e. child
marriage)? References:
1.
2.
3.
4.
5.
6.
7.
8.
http://www.ohchr.org/Documents/Publications/FactSheet23en.pdf
http://www.un.org/en/documents/udhr/
http://www.unicef.org/protection/57929_58008.html
http://www.un.org/ga/documents/gares52/res5299.htm
http://www.girlsnotbrides.org/themes/health/
http://news.nationalgeographic.com/news/
2002/02/0212_020212_honorkilling.html
http://www.advocatesforyouth.org/publications/
http://www.unhchr.ch/Huridocda/Huridoca.nsf/(Symbol)/A.RES.54.133.En?
Open
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