The first Freedom Across Borders conference was held in London on 6 July 2019. Read more.
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Contents

Transcripts from our 2019 conference

Preserving Syrian memory, resisting denialism
Participants: Juan delGado, Qisetna; Sama Kiki, Dawlaty; Emily Oliver, PositiveNegatives; Journalist Pierre Vaux.

Why do we need legal accountability? What can we do in the UK?
Participants: Aisha Dennis, Women Now for Development; Hanan Albarmawi, Families For Freedom; Ibrahim Olabi, Guernica 37, Syrian Legal Development Programme.

Accountability challenges for humanitarian aid
Participants: Kholoud Mansour, Lund University; Rouba Mhaissen, Sawa for Development and Aid; Salama Mohammed Mubarak, humanitarian practitioner from Yemen; Ruairi Nolan, The Syria Campaign.

Military accountability
Participants: Dmytro Chupryna, Airwars; Jennifer Dathan, Action on Armed Violence; Dearbhla Minogue, Global Legal Action Network.

Accountability versus normalisation
Participants: Ibrahim Olabi, Guernica 37, Syrian Legal Development Programme; Kate Ferguson, Protection Approaches; Bushra Gamar Hussein Rahama, Human Rights and Development Organisation; David Taylor, Labour Campaign for International Development; Ana Zbona, Business & Human Rights Resource Centre.



Videos from our 2019 conference






2019 programme (PDF)

Preserving Syrian memory, resisting denialism

An edited transcript of a discussion in the Survivor Strategies strand of the Freedom Across Borders conference, London, 6 July 2019.

Participants: Juan delGado, Qisetna; Sama Kiki, Dawlaty; Emily Oliver, PositiveNegatives; Journalist Pierre Vaux.

Transcript by Amr Salahi and Kellie Strom.

Art from Khalid’s Story, one of a trilogy of short comics collectively titled A Perilous Journey, illustrated by Lindsay Pollock for Positive Negatives in 2015.



Facilitator:
Thank you very much for being here today. Today’s session is about preserving Syrian memory. There are two kinds of war happening today in Syria. One war is with bullets, rockets, barrel bombs and the other war is a war of memories. Bouthaina Shaaban, one of the advisors for Bashar al-Assad, the dictator—

Question:
Is she here?

Facilitator:
No! Bouthaina Shaaban, the advisor of Assad, the dictator, just started an oral history project, which tells you that they understand very well how to play this game. And if we don’t do everything we can for the memory of those who sacrificed a lot, who have died for freedom, who have chanted, ‘Yes we still want freedom,’ it will be lost.

So, keeping all that in mind, we are happy to have this excellent panel. And with us today is Pierre Vaux, a journalist, and he has covered Ukraine and Russia, so he’s familiar with the Russian aspect which we can relate to Syria.

And we have Sama Kiki of Dawlaty. The word Dawlaty means ‘our state’ and they are working on their oral history project. And we have Juan delGado from Qisetna, and Qisetna is a project to select stories of Syria.

And finally we have Emily Oliver of PositiveNegatives, which is a very exciting project that combines between art, narratives of refugees, and academic concerns. And today I’m going to ask for people on the panel to talk about their work and after that we can discuss in detail the issue of preserving the Syrian memory. So, would you like to start please, Juan?

Juan DelGado:
Well, I’m so happy that Qisetna is on the panel today. We started this project, Qisetna in Arabic means  ‘our story.’ We started this project in 2013, quite a while ago, because from the very beginning we thought that memories and stories were extremely important to share. We remember talking in Brussels to international foundations, arguing that in the case of Syria, culture is also a priority. We have, more now than ever, culture as a priority for Syria, and what is important, politics are important but also the memories of a people, the intangible heritage of the memories and the stories of a people, that’s really one of the main causes why we started Qisetna in 2013, yes.

Facilitator:
Sounds really exciting. Pierre, would you like to tell us about your work?

Pierre Vaux:
Yes, so I started covering Russian military support for the Assad regime going back to the beginning of the war, but particularly once Russian groups in Syria started appearing in August 2015. And what rapidly became a case of covering—it wasn’t just covering the military aspects of the war, it was covering the information war, because the entire Russian operation was contrary to what they were claiming it was. They claimed they were fighting ISIS, most of their—almost all of their airstrikes targeted areas that were controlled by non-ISIS opposition forces. And we rapidly saw that there was a confluence here. It wasn’t just an information war in Syria, it was a conflict where it was tied to their relationship with far-right actors in Europe, encouraging xenophobic sentiments, working to both amplify the refugee crisis by bombing people at home, but at the same time stirring up hatred against those people fleeing fighting, to the narrative about where they were coming from, but that’s—yeah—basically focusing on trying to map that out and track it.

Facilitator:
It’s a very important to highlight the role of Russia in all this. The Syria Campaign did a report about disinformation in Syria [Killing the Truth, December 2017] and they found out that I think three quarters of the Twitter accounts responsible for spreading propaganda in America that led to electing Trump were also very active in spreading lies on Syria.

Emily, would you like to talk about your work?

Emily Oliver:
I’m very grateful—and thank you—that if you sort of go to the middle of these beautiful booklets [Freedom Across Borders conference programme] you get to see our work, which is far better than my words, so please do have a read.

We work by bringing together people with deep contextual knowledge of different issues that are informing our headlines today, and that might be because they’re actively in the headlines so often because of the result of disinformation. That’s why we work with researchers to try and bring pressure for those headlines, for public discourse, to be accurate, to be evidence-based.

We work with artists. Often we’ve got lived experience bringing them together with people, in the case of this story, that can have the power to kind of spark through their common humanity, and re-spark humanity in these often very dehumanising situations, and hopefully spark some empathy.

We know how dangerous empathy is. Empathy tends to reinforce in group mentalities, and so again we go back to why we work with researchers to try and really rigorously bring in critical thinking into the public discourse, so that people are thinking for themselves, and have the skills to critically analyse, which is why we also work in education as well.

Facilitator:
Thank you very much. Sama?

Sama Kiki:
So for Dawlaty, ‘My State’ in Arabic, it’s a Syrian civil society organisation, and focuses on building the capacity of the Syrians about civic engagement, which is something we have never experienced before in Syria, and learning about their point of view about justice, and how they see justice in Syria in the future.

But about our work on oral history, we have a Syrian oral history archive which should be launched in November. We will have a platform where testimonies should be online, people could hear or listen to those testimonies, and also researchers could use them to analyse and come up with some recommendations for policy makers, and also for reports.

Mainly we are focusing on listening to people who lived through violations in Syria, but also to listen about very personal stories from different areas, especially that we know how hard the regime worked to split even small cities like Homs or Daraya, cities and neighbourhoods who are very close to each other but they lived two different experiences. And by doing so, we are bringing stories, personal stories from neighbouring areas who have been through two different lives or two different realities, but also to listen to each other and understand, like, even if you are not under siege you will have your own struggle because you see the neighbour that’s next to you living under that siege, which is bringing people more together to hear about their own experience and also help maybe see each other as human beings with our own struggle.

But the idea behind the oral history came when young people were giving interviews for another report and they started saying that no one is hearing us, no one cares about how we see things or what are our demands, so that’s why actually we thought maybe it’s very useful, and very precious to listen to the youth, and also women.

Question:
I would just like to ask Juan about the platform Qisetna which is not political, a project for Syrians where anyone can access and read and write and publish, so can you tell us about this more, that Qisetna is not political, like who writes and who shares his memory from Syria as a refugee who left the country, he doesn’t need to show this political opinion, so can you tell us about that?

Question (Amr Salahi):
Okay, we’re talking about denialism, but there is something else you know, which the news media does, which is to emphasise certain aspects of a situation at the expense of others, and sometimes we don’t just have to confront lies, we have to confront the truth as well. Like for example the current war, you know the media portray it as between Assad and Al-Qaeda, and that’s something very beneficial to the Assad regime because the Assad regime can portray itself as the alternative to HTS which used to be Al-Qaeda. Well, you know, when the conflict in Syria is reduced to these terms, how can you bring back the people’s story, the actual story of civil activists on the ground, the actual story of people in Syria, the actual story of what the Assad regime does to its own people, which probably from a Syrian perspective is much worse than what Al-Qaeda or HTS, or even ISIS have done in Syria?

Juan DelGado:
OK, well, we are an online platform. From the very very beginning we wanted to promote the Arabic language, we wanted to focus on the human side of Syria, the Syrian community. You know there are many, many other projects that focus on politics. We wanted to reclaim a space where Syrians could feel safe and talk about their stories. That is really the uniqueness of our approach.

We’ve been talking to people from Daraya, we’ve been talking to people from Yarmouk, we’ve been trying to work with children in many areas using social media, and accessing and collecting their stories. I remember talking to one of the boys that had been collecting the books in Daraya library, and he wrote an extraordinary story about Daraya library. We published the story in one of the magazines that one of our collaborators worked in, the New Statesman.

You know, when we were talking to these young people, we were using the social media, trying to access the human story, something that many people in the UK and Europe were not accessing at the time because the media, the mainstream media, were portraying Syria, or the situation in Syria, by just focusing on, you know, one aspect of reality.

I remember talking to one of the boys, and he said, ‘I can’t talk to you right now because my father was killed yesterday.’ So we were extremely aware of how some of the children we were working with in Yarmouk in 2014, November 2014, we asked them, we said, ‘We want to do a workshop with you,’ a storytelling workshop with the children, with the Jafra Foundation. You know that was something extraordinary for us to do, because I’d never been in Yarmouk, I don’t know these children, but we were trying to use social media to penetrate, and trying to access and really encourage these stories to be coming so we could disseminate it in our Qisetna online.

Facilitator:
And the second questions to our panel, what would you like to add to that?

Pierre Vaux:
Well, in terms of the media representation of the war between Assad and Al-Qaeda, this is a self-fulfilling prophecy because that’s always been the position of the regime, and that’s something that was engineered as well if you look at how airstrikes were distributed.

But I think concerning media representations, it’s worse, because ISIS was a threat to people in the West, therefore for a long period of time the war was presented entirely as an ISIS-orientated conflict. When that ended at Baghouz, and at the same time that the Syrian regime has compressed everyone into a tiny pocket in Idlib. It gives the impression where you meet plenty of people who will tell you, ‘Oh I thought the war was over,’ because the media attention has dropped off so much.

And I think in a way that news portrayals will show you the ever-shrinking sections of front line on the map, it doesn’t really demonstrate that it’s not a single conflict with a front. There’s still a conflict and struggle going on in areas that the regime retook. And I think for example much more media attention could be focused on the resistance going on in Daraa going on in recent weeks where you have activists protesting and toppling the statue of Hafez al-Assad. That sort of thing, where even in areas that for quite a while now have been recaptured, showing that level of struggle still going on, I think that’s something that would make a huge difference in portraying the war as a struggle for individual rights and the ability to express that, rather than a war between front lines, or troops here and troops there, etcetera.

Facilitator:
Emily, through your work, even if it’s not on Syria, have you noticed that the people telling their stories manage to contradict some of the disinformation coming through media?

Emily Oliver:
Yeah, and in some ways it’s hard to pick a story. One of the comics we created went to Parliament as part of a review on modern slavery, and hearing back from some of the parliamentarians,‘Oh! Even though I was sitting there reviewing this I’d never really engaged with it,’ was interesting.

It is always prolifically difficult to track change, you know? It’s slow, it’s really messy. We all know that it never happens fast enough, and some of the moments just recently I found most inspiring, it was at a school I went to in east London. It was a comic for different—it’s not in a Syrian context but we take a kind of broad systemic view about some of these issues, and it’s about UK citizenship, and it was created with some young UK migrant activists, they’re brilliant—Let us Learn—look them up. And they created a story, it’s about someone called Ola, about her experience of having irregular migration status in the UK, and it’s a love story.

And going into a classroom and mentioning this comic, and then seeing hands popping up, going ‘Oh, I’ve been reading that in my spare time,’ and not that they’d ever thought of it as educational, this comic has gone viral, and they’d been speaking to their teachers, who said for the first time that people felt able to talk about their experience in this class, and the level of the conversation significantly shifted, and then the role of the teacher being able to bring in, ‘And this is what the law means.’ And it’s that critical kind of questioning, I draw a lot of inspiration from that. And I hear the Syrians I speak with—I think I mentioned Diala Brisly who’s an artist we’re working with, a Syrian artist, whenever I speak to her, her commitment to education and to learning, I really drawn a lot of strength from that.

Facilitator:
Sama, so you work with Syrians, and you mostly work with Syrian women, right?

Sama Kiki:
Women and youth.

Facilitator:
Women and youth. Have you noticed that they have their own priorities in terms of storytelling, things that you might not have perceived but things that they think are important. How do they see their priorities?

Sama Kiki:
Yeah, mainly the people providing their testimonies will be kind of driving the discussion because they will be speaking about personal stories, and trying to describe what happened with them, but not by just telling facts or describing things, but also about remembering the colour of the car that got them to the detention centre, and all these things when they speak, and they remember things, they kind of filter the things that they don’t care about and emphasise the other things they want to speak about. And we only encourage them to talk about their own story. For example, while speaking we encourage women not only to focus on how the detention of her husband happened, not the story of her husband but more about how that affected her, or how she felt, or how she struggled, or how she survived, or how she overcame all of these things.

So they are identifying their own priorities, which is sometimes very surprising. For example, for youth, we discovered that leaving their partner, the girl that this guy loved, it was their priority that day, and they wanted to tell us that. ‘It was very painful, because I couldn’t see her for a long time, because I am besieged, and she can’t really communicate with me, and at the end we lost this relationship.’ And it was one of the priorities. And other things—a lot of youth emphasise the importance of education, and how they see justice through giving them back the five-six years that they lost without education. Most of them were detained, but they didn’t speak about detention, they talked more about the importance of education for them.

Facilitator:
I’m going to invite questions, so I think I saw you first.

Question (Dr Mustafa Alachkar):
Thank you. So we did something up in Manchester, in Rethink Rebuild Society, we did a project for the Home Office called ‘Memories from Syria’ where we had fifty-odd people talk, like recording short videos about their experiences in Syria, during the refugee journey if you like, coming to the UK, being in the UK, that was a brilliant project.

When I kind of go away and think a little more honestly about it, I kind of wonder whether we used those people, their narrative, their stories, to advance our own—as an organisation—our own political cause which we think is just, fair, and we should advance it. And I guess I’m using our own, my own reflection, and our own experience which I still think was worth doing, I’m thinking how can we keep the people’s stories very close to them, and keep them from being exploited, sometimes by us to advance our own causes, however just and fair they may be, but also to stop them from becoming and being used in this kind of counter-propaganda as well. It’s almost like counter-propaganda against this anti-refugee rhetoric, against the Russian propaganda, against the regime’s propaganda—those people, I think their stories are so precious, sacred, and important for us not to maybe use them in that way.

I don’t know if I have an answer to my question. I mean Emily was talking about using researchers so that we try to be objective to what’s going on, but it’s really difficult, if you’re definitely going to use some of those really personal stories to advance something that matters to you more than to the person with the stories.

Question:
Yeah, I wanted to ask a question and also to reflect a little bit on what the gentleman, Mustafa, just mentioned. How—from your experience, if you highlight a little bit more—how do you see the differences between the individual and collective memories? Because there is always this fine line between the individual and the collective memories, and also the imagination. Because also after eight years of the conflict, we as Syrians, we do have our own imagination about our own conflict, or our own history, childhood, all of these things, so this is also—I always think about it that it’s very tricky.

And at the same time, reflecting on what Mustafa just said, I always think about the representation of the Syrian people in different ways, through pictures, through their telling of their stories, telling their narratives, and how much, at least in the humanitarian action for example, we know that the pictures of the Syrian women, and the Syrian refugees, or from any other conflict, would be used basically to get more funds.

So how, again, how to be ethical towards people in need, and how can we be more ethical towards, and also held accountable towards their narratives and stories without again exploiting them for various interests?

Juan delGado:
Well, I mean Qisetna, I have to say, it’s a volunteer-run independent project. We don’t receive money from anybody. We have been approached after four years of working by UNESCO, BBC, Amazon. They want the stories that we’ve been producing. We haven’t been producing the stories, we’ve been mentoring normal people who are not writers. We are approaching them and talking to them. And some of the stories take about two months to produce.

Some people say to me, ‘You are not even Syrian, why are you interested in Syria?’ Well this is my own reflection as a Spanish person, my country also went through a war, and my grandparents have a trauma that I inherited through my parents, so maybe after two generations of the Spanish Civil War, the war in Spain, I’m trying to find answers through something that other humans are going through.

So maybe, because I have dedicated seven years of my life to this project without receiving any penny, and really going through a lot of experiences where people say, ‘Who is it that’s telling my story?’ Well, I am, and we want the people in the UK, we want people in the UK to know who we are. That it’s not the media that’s portraying the Syrians. We’re taking the risk to listen, and sometimes we’re listening for more than two months until the story starts coming out.

Somebody said to me, ‘You know Juan, you asking me to write a story has put me back into my human side. Now, right now, I’m realising how disconnected I’ve been from my human side.’
So we want to work with that. I think that there are many other projects that are working, collecting stories, which is amazing. But we wanted to share that. And some people have come and said, ‘We want to buy your story.’ We say, ‘Our stories are not for sale. Our stories are for the people who want to know who the Syrians are.’

Sama Kiki:
I would like to answer Mustafa’s point. It is exactly how he described it. It is a propaganda to bring someone’s story and try, like, to finish your own puzzle. You have already a framework, you are working on something ,and you bring the story and fix it here because it suits this framework, it’s exactly propaganda. You shouldn’t do that, and if you want to use this story later, you should bring those people who told this story and make them part of the whole process from the beginning until the end. They should be part of the whole, the design you are trying to, or the outcome you want to create. They should be part of it, they should be empowered and then given the power just like Zrinka mentioned today, it’s not only about empowerment, I want to have the power. And that’s why you need capacity building and education. And you need to—at the end if you really want not to use this story as part of your propaganda, you need to include those people from the beginning, and let them lead until the end.

And actually, at Dawlaty, we have been aware of this, because even if you listen as an artist for example, if you listen to this story and then you create your own drawing, and show it, it’s not ethical. Because at the end of the day, you interpret that story in your own way without even getting back to the person who gave his or her story to you, so you should work with them. Maybe you can as an artist can interview this person, work together, listen to each other, and then come up with something about them. So I just want to tell you that it is a propaganda if you just wrote the stories and fix it or put it somewhere.

Emily Oliver:
I live in a state of constant radical anxiety, and I’m down with that because that’s how it needs to be, to constantly question, the politics of questioning representation, ‘is this story essentialising?’

I absolutely agree with you, this is why we are bringing together artists, researchers, people with lived experience. And increasingly as we create comics our animating force is radicalising the creation of knowledge, because it must be people who are experiencing the sharpest end of the suffering who are setting the agenda, who are shaping it.

And I’d say increasingly, the stories the stories we are creating, we have got no idea at the beginning what they are going to be like, because they are so different to what I would have guessed, because people are taking them, they are shaping them, they are writing to us to say, ‘This is what I want, it’s got to be done here, researching that field,’ and I think that’s essential, and it’s probably still not good enough.

Facilitator:
Kholoud, and then Clara?

Kholoud Helmi:
Thank you. Just in case we have to differentiate between two things, if I may use the verb which is ‘using’? So, using the stories of these people——
Me, personally, I would love to tell my story to everyone if I am the one who is telling my story, if it’s my own version, and no-one is interfering with that, or interpreting this according to their own point of view. And we share this, like, if—I am a journalist, I forgot to introduce myself, I’m sorry—so if you go and speak to people, a lot of Syrians, they do love to tell their story. If you go and sit with anyone in any gathering, old women, young women, and men, they love to tell their story because they feel that they expand in this, because they have lost all their history, they have lost all their memory.

I have nothing to connect me with my past, not even a little photograph of myself in my home. If I tell my story, it could be in the head of another one, and then they can tell my story, and I really relive again in the heads of other people. I have a right to tell my story because no-one else is going to tell this story if you don’t listen to this and retell the story of my suffering.

At the same time, I am really against abusing, because most of the media and the charity organisations, when they are telling the stories of people, they only concentrate on the suffering of the kids of the camps, and how they are struggling, and how women are crying, and how they are all in black, and they are just desperate for a spoonful of something, for a hand from the generous people, and thanks to them they are helping them survive.

I am against this because most of the time when somebody is there to interview me and the camera is only concentrating on my eyes, and they are only waiting for the moment when I can remember something very emotional, and they only grab that moment, and they film me when I’m crying—I’m against this. I don’t want to be crying in front of everyone—unless I choose to, because I want to cry sometimes. So there is a huge difference between using these stories to tell their own rhetoric or abusing them in a very bad way.

Facilitator:
Clara?

Clara Connolly:
I just wanted to move it more away from the individual to the collective in the sense of, one, asking Amr’s question again, what is denialism? And two, what is the purpose of these wonderful collections of stories?

Because I kind of have a feeling in the accountability workshops they’re saying, hm, accountable in the future, because there’s no forum at the present. I’m sort of thinking of that denialism in the present, but maybe saving these memories for the future, because it’s always the victor that tells the stories, and Juan’s illustration of the Spanish Civil War is a really good example, now that the most interesting fascinating stories are coming out of Spain told by the losers and not only by the victors, and if you have a project where it’s let’s admit it for now, it’s the losers’ stories that you’re telling, you’re preserving something precious for the future, so that the victor doesn’t get to tell the stories.

But I think Amr was thinking more like in the present, or I was initially thinking, how the hell are we going to get the politicians and the journalists to not just listen to the individual stories, but hear the narrative of what’s really going on in Syria? I’m not sure, that’s a much broader question than I think what you’re engaged in, but I do want to repeat, are you doing this work for the future or for the present?

Batool:
Can I respond to Clara’s question? The reflections are amazing, and it’s really important to think about it in this way. But also on a practical level, we have the victors writing their own narrative now, and we have different projects, as we can see here, of people writing Syrian memories. Is there an opportunity or a space to have a concerted effort, where instead of having individual small different independent organisations doing this, versus the regime, and several regimes, Russia’s and Syria’s etcetera, writing this. This is not going to be as powerful—we don’t have the same tools, we don’t have the same resources—so how do we go forward to organise a concerted effort to be able to resist this?

Facilitator:
I’m going to take some questions.

Question:
Since this is a discussion about, let’s say storytelling, first, I cannot say how important it is, but one of the reasons—I met an amazing Syrian youth about two months ago, and he’s now about sixteen years old. We forget sometimes something—we as people who have lived eight years of war in a time where we can look at things, and we can critically analyse what’s happening, and have our own opinion—there are many of the younger generation who have lived war in a totally different mind state, and they have very little knowledge about the very early days of how things started, and they only see the very end of it.

That’s one of the topics. Second, about the collective and the personal stories, both are important, but—I think we are all aware of the studies that were used for campaigning, for money—but it’s important how stories affect people. Of course collective stories of a society are very important, but personal stories, always they have a totally different experience for people reading them. And that’s important.

Now the two points I want to discuss, one of them is this. One of my friends in Germany once wrote on Facebook something saying that, ‘I’m not going to answer anyone who asks me to tell them my story anymore.’ He had a very interesting story.

‘Because all I am going through is meeting some people who record my story, and then it ends with me crying, and I come back home needing a whole week to recover from that. So if you know any activist, anyone who wants to know of my story, I don’t care, I’m not interested.’

That’s important.

And second, different amazing projects, they have amazing stories. I’m quite active on Facebook and on different social media. How are these stories reaching these younger generations, and reaching people who need to read them? Because if we have an amazing story and it’s not accessible, or it doesn’t reach as many people as possible, that’s a failure.

Facilitator:
I think we’ve got time for one more question, so I’m going to give the priority to Families For Freedom.

Hanan Albarmawi of Families For Freedom, via interpreter:
Good afternoon. I believe that saving these memories is very important for our Syrian revolution. As I’ve said before, and I reiterate that the Syrian revolution is totally different to any other revolution. So my personal belief is that keeping this memory, the Syrian memory, is an individual responsibility for every Syrian or anyone who is interested in the Syrian revolution.

These challenges that we face, from the regime supported by their allies, it’s a very big challenge because they are aiming for us to lose these memories, to forget them, so it’s the role of everyone at all levels in all organisations, individually, personally, and I insist that it starts with the individual, as a mother, as a father, as a teacher, a doctor. They are all responsible to teach this revolution to anyone, to keep it in the memories of everyone.

Facilitator:
Thank you so much. I’m going to go back to our panel. I’m going back to you, Pierre, and the issue of denialism.

Pierre Vaux:
Well, there are two main forms of denialism that are a threat to maintaining the memory of what’s happened in Syria. The first is disinformation, which is the more widely covered in the media aspect, through social media campaigns, propaganda from state-aligned broadcasters.

But the first thing I’m going to say—there’s so much of that has been covered anyway, all the different narratives of different actors put forth—but the reason that’s got such a fertile environment is that there’s a vacuum created by the two main spheres of control.

If we’re talking about Idlib for example, where you’ve got regime controlled areas where you’re only going to get people who are friendly to the regime, or you’re going to get Western reporters or people from reliable outlets who are limited by the requirements of access, and so will restrict themselves in how they cover the conflict there. On the other side of the front line you’ve got HTS controlled areas where there’s a similar restriction. You have to work with someone like Bilal Abdul Kareem, following you around the front line. That creates an incredibly rich environment in which you can spread false narratives, because no-one’s actually able to produce reliable reports out of the area, except for actually taking reports from Syrians there, which is the main thing, and you know, compiling them and trying to look at it objectively.

And this is where the second form of denialism is, I think, more frightening for me long term, which is annihilation of memory through omission or through deletion. And we’re seeing that at the moment. There’s a huge problem where people are using the Digital Millennium Copyright Act to take down YouTube videos. It’s incredibly easy, and one of the big problems is that a lot of YouTube content which was uploaded, the authors are now dead, or they are unable to access, they’re in jail, or they’ve moved on, they don’t have access to the internet anymore. It only takes a small number of requests made to delete an account for copyright infringement and it will automatically be deleted, and the account holder, if they are not alive, they are unable to counteract that.

You also see that with Twitter, and people mobilise the response that we’ve got towards extremism and disinformation from governments, especially with tech companies like Twitter and Facebook, this actually is being utilised by bad actors.

You saw that recently with other conflicts. The Indian government were able to pressure Twitter to remove accounts with a whole load of open source intelligence, of analysts who were reporting on the brief clashes earlier this year between the Indian and Pakistani air forces. And they got a whole swathe of Twitter accounts deleted, simply by claiming that they were posting extremist content or whatever, or engaging in inauthentic activity, which is a really frightening element to the new Twitter terms and conditions. It could hypothetically be used to target activists coordinating any form of Twitter campaign.

So there’s that side of it. There’s also a side where using the wider forms of shared memory, things like Wikipedia. If you look at the Wikipedia article for Aleppo right now, there is no mention whatsoever of any regime atrocity during the siege and assault. There is a brief mention of rebel forces shelling Sheikh Maqsoud for example, but no mention whatsoever of the complete obliteration of the city, or the forced population transfer at the end of that. So I think this is where these other projects for maintaining Syrians’ own accounts, rather than relying on media accounts, are vital, because these platforms are being utilised to destroy this.

Facilitator:
Sama, do you have any thoughts?

Sama Kiki:
I just want to share that a part of the categories inside the Dawlaty archive, which should be announced soon, it’s focusing on preserving content development memory, and the uprising memory, because a lot of people are really struggling to tell the story of the conflict, because in many ways we say that this story is political, so we focus on political stories because it’s preserving the meaning of the uprising, because the regime is working so hard, and the Russians are working so hard, to let us forget, or let the people who din’t live through these amazing months, who din’t see peaceful demonstrations in the street, they want to work hard to let us forget this.

So in Syria I don’t think anyone could tell the full story without being political. It is our life. That’s how the regime made it. Every single day is political. And so I just wanted to emphasise that.

Preserving the memory of the conflict, how it developed, how it started, it is very crucial for Syrians.

Facilitator:
Emily, do you have any thoughts?

Emily Oliver:
Finding the story, the individual story in that wider collective, is so important. It’s imperative in order to be able to understand the system, but it’s also important for that individual. We increasingly find in this thing that we call trauma, where people are experiencing it collectively, they are able to move through it. So while we might focus perhaps with an individual—though increasingly we are looking at how stories are co-created by groups—it’s always in that wider context, and we are working always with researchers, and trying to work with those researchers who are doing the really brilliant practical stuff, so also those stories are contextualised in a kind of evidence base, so that they can then go on and potentially be used in policy.

Someone asked about how stories are used, and I would say in some ways I’m always really nervous about anything as a means to an end, always. And that a story in itself—sorry, this lady talked about it, and I loved how you said it: ‘Yes, I want to tell my story, if it’s me, and if I feel like it,’ and if you can tell it in your way. I really appreciated that.

And when I speak with people, sometimes they’ll say, ‘I’m sick of telling this victim story.’ They’re often people who have got incredible humour, and that’s how they choose to tell their story.

And oftentimes I think, as much as you say it’s the victors who often tell the story, I think it was Kellie, one of the organisers, who said one of the most enduring narratives of the Spanish Civil War is Guernica, and art can have this potential to puncture through these discourses, and it might only be far into the future that they live, but I think often there are opportunities to open up conversations in the political sphere, even online, in different areas, and we have to always be constantly looking for them.

Facilitator:
Juan?

Juan delGado:
With Qisetna, we are always open to collaboration. We are always talking to Sama, and the Syrian society in Manchester, in Nottingham, in Leicester. We are trying to engage, you know, and build community. We need to have, rather than having one individual project, trying to join forces, because one of the things that we need is to really be clear about what kind of message we want to send. We in Qisetna, from our humble perspective, we identify for example the racism going on in Turkey, we want Qisetna to be translated into Turkish, so the Turkish people can read the stories of Syrians. We want to do that, and it’s something that we don’t have any money for, but we have the heart and determination for that to happen, so we’re talking to the Turkish university, and we’re telling them, this is extremely relevant for the time now, because the Syrians living in Istanbul, in Bursa, in Gaziantep, they need their stories to be heard by the Turkish people.

Facilitator:
Thank you so much everyone, really amazing.


Rouba Mhaissen of Sawa for Development and Aid, interviewed at the Freedom Across Borders conference, London, 6 July 2019.

Rouba took part in our discussion on refugees in countries neighbouring Syria, and also on accountability challenges for humanitarian aid.



Ibrahim Olabi of Guernica 37, and of the Syrian Legal Development Programme, interviewed at the Freedom Across Borders conference, London, 6 July 2019.

Ibrahim took part in our discussion on why we need legal accountability, and also on accountability versus normalisation.



John Elo of the Oxford Kurdish Association interviewed at the 6 July 2019 Freedom Across Borders conference in London.

John took part in our discussion on refugee journeys to settlement in the UK.

About Freedom Across Borders

The first Freedom Across Borders conference was held on 6 July in London, organised by Syria Solidarity UK with Amnesty International UK, the Syrian Legal Development Programme, Dawlaty, Migrants Organise and others.

We talked about refugee experiences in the UK, in Europe, and in the countries neighbouring Syria.

We talked about surviving trauma, and seeking justice.

We looked to connect Syrians’ experiences with others in the UK who have been forced to cross borders in their search for freedom.

You can see a PDF of the full programme here.

You can find transcripts and videos from the conference here. We are preparing more. Please subscribe to our email list for updates.




2019 programme (PDF).



Tweets from the 2019 conference



































September 2019 updates

We have posted two transcripts from our July 2019 conference. Both are from the accountability strand, and more are on the way.

We have also posted the video of our Mr Gay Syria screening Q&A with Mahmoud Hassino, chaired by Brian Whitaker.

Mr Gay Syria screening, Manchester, Tuesday 1st October 2019 at 6.30pm
There will be another chance to see the film Mr Gay Syria, and to hear Mahmoud Hassino, in Manchester on 1st October. The Manchester screening is organised by a group of Manchester-based Syrians, in collaboration with Superbia and Rainbow Noir. See Superbia’s website for full details.

To get email notifications of Freedom Across Borders updates, please subscribe to our email list.



Accountability challenges for humanitarian aid
Participants: Kholoud Mansour, Lund University; Rouba Mhaissen, Sawa for Development and Aid; Salama Mohammed Mubarak, humanitarian practitioner from Yemen; Ruairi Nolan, The Syria Campaign.

Read the full transcript.


Military accountability
Participants: Dmytro Chupryna, Airwars; Jennifer Dathan, Action on Armed Violence; Dearbhla Minogue, Global Legal Action Network.

Read the full transcript.


Mr Gay Syria Q&A



Q&A with Mahmoud Hassino, chaired by Brian Whitaker, at the Freedom Across Borders conference, London, 6 July 2019.

The film Mr. Gay Syria follows two gay Syrian refugees who are trying to rebuild their lives. Husein is a barber in Istanbul living a double life between his conservative family and his gay identity. Mahmoud a Syrian LGBTI activist and is a refugee in Berlin. What brings them together is a dream: to participate in an international contest as an escape from their trapped lives and as a response to their invisibility.

Directed by Ayse Toprak, Mr Gay Syria won the Silver Hugo at the Chicago International Film Festival 2017, the Human Rights Award at the Sarajevo Film Festival 2017, Best European Documentary at Tirana Film Festival 2017, Best Documentary at Amsterdam LGBTQ Film Festival Roze Filmdagen 2018, the 4th OCAÑA Award to Freedom at the Festival de Sevilla, in Spain, and Grand Prix at the Paris Gay and Lesbian Film Festival. Mr Gay Syria is distributed in the UK by Taskovski Films.

Mahmoud Hassino is a journalist and blogger. He started Syria’s first LGBT magazine, Mawaleh. He is a refugee working with LGBTI refugees in Berlin.

Brian Whitaker is a journalist, former Middle East editor of the Guardian, and author of Unspeakable Love, Gay and Lesbian Life in the Middle East.

Why do we need legal accountability? What can we do in the UK?

An edited transcript of a discussion in the Accountability strand of the Freedom Across Borders conference, London, 6 July 2019.

Participants: Aisha Dennis, Women Now for Development; Hanan Albarmawi, Families For Freedom; Ibrahim Olabi, Guernica 37, Syrian Legal Development Programme.

Facilitated by Kellie Strom. Transcript by Zoë Ranson. Interpretation by Bayan Abughaida.

Image: Families For Freedom in Geneva, February 2017.



Kellie Strom:
Thank you everyone for being here. I think we’ll start. For this first session, which is on why we need legal accountability, and what we can do in the UK. We have Hanan from Families For Freedom, we have Aisha from Women Now for Development, and we have Ibrahim, who we just heard speak downstairs, from the Syrian Legal Development Programme, and Guernica 37.

So, this first topic is called, why do we need legal accountability? What can we do here, in the UK? And it was Ibrahim who said to me, when we were developing this, that we need to put this question ‘why’ right at the start. And to many of us, the ‘why’ would seem obvious: with these crimes, these mass atrocities, there is a moral imperative that demands justice. But as Ibrahim pointed out to me, legal accountability is not the same as justice. Legal accountability can’t possibly deliver justice to balance the scale of these crimes. So, this brings up something that we’ll be looking at in the last session. When the moral imperative for legal accountability seems less certain, if it can’t deliver justice, then, there’s a temptation of a so-called realist argument, that maybe we can give up legal accountability for something more useful, more practical, realist, and, we may argue that we should give up legal accountability for peace or for stability—forget the crimes, let the dead bury the dead, for the sake of peace and stability.

For this, I came across—I’ve been reading Niccolò Machiavelli recently, who was writing in 16th century Italy. And he wrote as a political realist. He was a diplomat, who when the government he was working for fell became a political prisoner, he was a victim of torture. He understood power. And he wrote about why a state needs legal accountability. Not from a moral point of view, but because a state needs legal accountability for stability. If people in a state can’t get legal redress, they have to go outside of the law. If they can’t get legal redress, within the state, they will go to outside forces, they will go to foreign forces.

So we can see in Syria, the reason why everything has happened in Syria, the reason why there was a revolution, the reason why there was a war, the reason why outside forces are now occupying different parts of Syria, is because there was not legal accountability to begin with. So, to have stability in Syria, we need legal accountability.

We also need legal accountability here in the UK for our own stability. And as part of that need for legal accountability, we need that people in the UK who are victims of crimes in Syria, have some means of legal redress.

So, we’re going to begin with Hanan, from Families For Freedom, to say a little bit about the organisation, how it began, what it does.

Hanan Albarmawi:
Hello, I’m sorry that I’m going to be using Arabic, and that I’m going to be using the help of an interpreter, but I wanted my message to be clear, and more accurate. My name’s Hanan Albarmawi, I’m a Syrian refugee. I arrived to the UK five years ago. I’m currently with the Families For Freedom movement. I’m going to be talking—I have other activities—but I’m going to explicitly talking about this movement, today. So, this Families For Freedom movement, is based on Syrian women, women who have lost family members, husbands, fathers, any other family members, due to arbitrary detention and disappearance.

The idea was very important that it was based on just women, in this movement. It was very important that we as Syrian women have this message to deliver, as a role of the Syrian women in the Syrian revolution.

Second, that the person who has the right is stronger and more efficient in delivering their message. That’s why the Syrian woman is more capable of delivering her struggles, because of losing her family members due to enforced disappearance.

Families For Freedom movement started with five families, and reached eleven families. Currently, it has hundreds of voices from families from Syria. Our movement started in February 2017. We definitely have goals, aims, messages and demands, and we definitely have a message that we want to deliver to the UK people as women, most of living in the UK, and we can discuss later on our demands and calls.

Kellie Strom:
And Aisha now, from Women Now for Development, you’ve also done work in specific—you do a broad range of work, but you’ve done specifically work on detainees with Dawlaty. So could you tell us a little bit about Women Now, and also about some of the work you’ve done specifically on detention.

Aisha Dennis:
So, Women Now is an NGO that was set up in 2012 by Samar Yazbek, who is a Syrian journalist, who is living in exile in France. Women Now works inside Syria and in Lebanon. And basically in 2016, Women Now and another Syrian CSO called Dawlaty, started to conduct interviews with female relatives of the detained and the disappeared, to build a Syrian oral history archive. And so this kind of relates back to some of the conversation earlier about preserving memory, and resetting the narrative, so that was all part that effort. And today, we’ve interviewed over 200 women in different parts of Syria and also Syrian refugees in Lebanon and Jordan.

At the time, there were no family groups campaigning for the disappeared. As women were talking about their experiences, and all their trauma and emotional pain was coming out, there was this energy as well, at the same time, and this feeling that women wanted to do something, about the issues that they were facing, and call attention to the situation. And by the way, through this process, we integrated psychosocial support into the interview process, that they were conducted by social workers.

So then we wanted to support women in setting up Families For Freedom. This is the campaign that they wanted to set up, so we supported that process. So Women Now, Dawalty, and The Syria Campaign formed a coalition to support the Families For Freedom campaign. And we do that through access to stakeholders, whether that’s the UN Human Rights Council, or the Commission of Inquiry, or the ICRC. And also on media appearances, we support that, and also through community mobilisation, so now there are local chapters of Families for Freedom in different countries, and in different communities. Women Now also provide a social support network, and have a particular interest in connecting Families For Freedom, with other women-led campaigns. So for example we organised a trip to Bosnia, so that women who are part of Families for Freedom could also meet Mothers of Srebrenica, campaigning for the disappeared as well.

More recently, Dawlaty and Women Now have published a report together called Shadows of the Disappeared, which contains fifty semi-structured interviews with women whose relatives are missing.

Kellie Strom:
So, Ibrahim, when you’re coming to this from a legal accountability angle, and material has been collected, which is to do with understanding the problem, reporting on the problem, on advocacy, and there’s also psychosocial, all of that. And you come into it with a legal accountability view, how does that fit in?

Ibrahim Olabi:
I think, in the context of Syria, and perhaps in many other contexts, we have over-promised when it comes to international justice and law. While I was in Gaizantep, or even in Syria, where the majority of the trainings happened, and a lot of our organisations rushed in to talk about traditional justice, and tribunals, and the Yugoslavian tribunals and the Rwanda tribunals and the International Criminal Court, and universal jurisdiction, everything seemed like, it sounds like this amazing system that exists to hold perpetrators to account. Unfortunately, they left the bit out that says, law does not operate in a vacuum, especially international law. There is a political context to it.

And so the difficulty that we had when we came in with the kind of legal style of things, I would say the most difficult was managing expectations. Because if they would go through this process of giving you a witness statement, going into the amount of depth and detail, horrifying detail, that they would need to go to, to kind of satisfy the evidential threshold of any sort of prosecution, they’d expect something to come out of it. I’ve collected many witness statements, where myself and the witness, both broke down into tears. And towards the end, she would tell me, so, what’s going to happen now? And I don’t have an answer for that. I can tell you what I will be able to do. I will be able to tell you how far I can push, but, because law operates in a political sphere, here in the UK there is a public interest argument that needs to be met in order for a prosecution to go forward. There needs to be approval from the Director of Public Prosecutions. I can not control that narrative. I cannot guarantee for certain what would happen.

And so you have two types of people. First, people who have given up, ‘what’s the point of this,’ you know, ‘no-one’s going to hold them to account, the world is complicit, if they wanted to take them down, they would have,’ all sorts of that kind of approach, and so ‘no I will not meet with you, no, I will not discuss anything with you, there’s absolutely no point, all of you are there’—in a worst case scenario—‘to make money on our behalf, you’re all paid legal fees, and you’re funded by these fancy governments and charities,’ and whatnot. Or that ‘you’re kind of cute for trying, but nothing’s going to come out of it.’

So, you’ve got that on one side. And then you’ve got the other side, who have huge expectations for the legal process. And actually, I would know, because I was delivering a training to Families for Freedom and a lot of victim groups and survivor groups, and I tried to make criminal accountability, criminal litigation to really narrow the scope, as one tool of something that could be done. Because I think a lot of lawyers, myself included, would fall into the trap of saying it’s all about the law, and the court room, and the wigs and gowns, and you know, I do enjoy wearing my wig and gown, I’m not going to lie, but not in this context.

Because, I think, when I was being taught criminology at university, even criminology, the social science of it, has not advanced to deal with the kind of crimes that we’re talking about now. As, one quote goes, and I’m not going to attribute it to someone, because everyone has taken credit for it, you kill a person, you murder a person, you might end up with the death penalty, or life imprisonment, but you kill 400,000, and you’re invited to a peace conference in Geneva. So, how should you deal with the criminality of this? Even from a social science point of view, I don’t think we’re there yet. I think we are working towards it.

So, my point would be that yes, legal accountability is important, because it’s a strategic tool, that would help us achieve certain things. Get something on record, get something from a judge from a respectable country. Just to give you an example, in Germany, when the arrest warrants started coming up against generals of the Assad regime, at the same time the World Cup was taking place, and a lot of Assad war crime apologists are fans of Germany in football. And when Germany started doing these arrest warrants, they could not say anything, because Germany does not have a colonial past, they couldn’t say, look at Iraq, Afghanistan, which is all the kind of nonsense they use in our case, and so it’s helped us to say well, look, it’s not imperialist Britain that’s issuing a case, it’s Germany, the football team that you’re supporting, in that sense.

So it has some strategic added value, that we could use that court, but, by no means should it be the only one. And I think as NGOs, as human rights activists, we have the duty to make sure that when we’re talking about litigation, criminal litigation, to add the word strategic to that, and not just approach it from a very narrow point of view.

Kellie Strom:
Thank you. Thank you Bayan, for your translation. Hanan, I think that then brings us back to you, for Families for Freedom, what your calls are, what your demands are, your aims. How does accountability fit into that, and how do you go beyond that, what do you look for other than accountability?

Hanan Albarmawi:
Definitely, as a movement we have our demands, and our main message. So, our main message is to keep this file of the forcibly disappeared and detained in Syria in the discussions, all international discussions, and it is very important not to leave it behind in any of these discussions.

So, it is clear, that each one of us would see it in their own point of view, which is a normal thing, for any one of us. So, for example Ibrahim, might see it in the legal point of view, if we want to talk about the enforced disappeared, or detainees. As a person in the psychology field, I focus on the psychology part of it. Specifically, as working in Syrian relief inside Syria for three years, I personally saw this, with my direct contact with the families, women and children who have lost someone. So our aim is not just to end the war, our aim is to have a healthy Syria, an inclusive, comprehensive community in Syria. And because of me noticing this effect on people who have lost someone who are forcibly disappeared or detained, I’ve seen this effect on the community, starting from the individual, to the family, to the community.

One of the personal situations as an example, there was a doctor who was a close friend of mine. I used to depend on him in following medical cases in the centre I used to work at. He was arrested at his clinic in Damascus four years ago. He has children, a girl and a boy. Until now, his fate is unknown, and until now, it is the most difficult thing to look at the eyes of his children not knowing what to do.

So, this demand for accountability, for accountability for Syrian detainees is not just legal, it is humanitarian, it is psychological, it’s social, it’s moral. It’s in all these important levels. One of our goals is to have as Syrians the right to know the fate of our family members. It is the most basic right, that you need to know where your family members are. Okay, we understand he’s detained. Yes, okay, but where is he detained? And why are they detained?

The most basic right for them is to have a fair trial. The most basic right is to have access to medication and food. We have the right for the humanitarian organisations to be able to go into these prisons, or places of detention, for legal monitoringin the prisons and detentions, to monitor so that they would decrease that level of torture that the prisoners and detainees are suffering from. So we are calling for the disclosure of the fate of all the detainees from all parties, without differentiation between them, without exceptions, it is a right of every Syrian.

We are calling for the expanding of judicial authority. Ibrahim has mentioned an example in what happened in Germany. This is a very important factor. So, the accountability in my point of view and in the point of view of the movement is a very important element. And we can say it’s a pillar. It’s a very important base to be able to go back and build a healthy Syria, a democratic, healthy Syria.

Kellie Strom:
Thank you very much. Aisha, we’ve been focusing on detentions, forced disappearances and with that, torture. But it’s part of a larger picture of, basically, organised crime. I wonder could you sketch in for us a bit of that larger context, and the reasons for it, the impact of it?

Aisha Dennis:
So, we’re talking about indiscriminate bombing campaigns, targeting civilian populations, attacks on civilian objects, whether it’s hospitals, or schools many other residential areas. Chemical attacks, siege and starvation, dispossession, and systematic sexual and gender-based violence. And all of these things tie together to form a strategy of forced displacement and demographic engineering.

So, if we look at the targeting of civilians and the impact that that has on civilian movement within the country, for example, last year in Idlib, in the first six months of last year 100,000 people moved into Idlib, and this is a governorate that already had 900,000 IDPs, mostly living in IDP camps, with very limited access to humanitarian aid. And then later on in September, there was the expectation that there would be a large scale assault in the same way that we saw in Ghouta earlier in that year. And just with the expectation that that would happen, there were 33,000 people that were internally displaced within three weeks. And a huge, huge humanitarian need at the same time.

This also has impacts on women. There is a rise in the number of women who are the heads of their households, they’re more vulnerable to sexual and gender-based violence. We are talking about one in three schools that are fully operational, and half of the hospitals having been destroyed. We had a colleague who died a couple of weeks ago because she gave birth at home. There are women giving birth through c-section without anaesthetic.

We are talking about multiple chemical attacks, with hundreds of casualties. We’re talking about a policy of siege that was implemented in multiple governorates in the country until very recently and that led to starvation amongst the civilian population. So, a lack of medicine and food being allowed into areas, for example Eastern Ghouta. People were living under siege for over four years, and trying to eat bread made out of sawdust. One of my colleagues, country manager for Syria, Loubna, when she was living in Ghouta, she now lives in Turkey as a refugee there, but she ran a local campaign to try to make sure that women had sanitary pads, things that are so taken for granted and clearly cannot be used for any military use, were just not available.

Kellie Strom:
So, to be clear, they were being deliberately blocked?

Aisha Dennis:
Yes. And the whole economy in the area was completely distorted. Unemployment in some besieged areas reached 100%. And then for example, if we’re still talking about Eastern Ghouta, when it was bombarded—throughout that four years, it was suffering bombardment and artillery fire—but when there was a very, very extreme level of sustained attack in February to April last year, then we saw huge, huge numbers of people being displaced with nowhere really to go. Most people went to Idlib and some to other areas, areas that were already overwhelmed with IDPs, as I already gave Idlib as an example, where there were already 900,000 IDPs living there already.

Then we’re talking about the systematic use of sexual violence, whether that was in detention, or at checkpoints, or during ground offences. Both of women and girls, and of men and boys. This also leading to huge stigma within their community, people being rejected from their families, and the psychological toll that that takes, as well. And different forms of sexual violence, as well, so rape, use of electrocution on genitalia, searches that are basically sexual assaults, very severe sexual assaults. People being humiliated, by being forced to walk in front of tanks naked, for hours in some cases.

And then also sexual violence by armed groups, including marriage and enforced marriage, within communities that are suffering high levels of poverty, so that there’s an incentive, and people are trying to survive so there’s an incentive to marry off their daughters in that situation. So that’s it. Obviously, there’s a lot more to it.

Kellie Strom:
So Ibrahim, it’s a very full load. And you were talking about how in what you do, the word ‘strategic’ has to be at the centre of all of that, because you have something that is so overwhelming. You’re running one small organisation, trying to tackle this, for the last few years, and now you’re working in one chambers, but it’s an epic task, and it’s hard to even comprehend it, never mind get to the point of saying where do you begin, what are your priorities with your limited capacities?

Ibrahim Olabi:
So, I want to begin with a quote from the infamous Minister of Foreign Affairs of Syria, in 2011 or 2012, when he said, when the observers from the Arab League were coming to look at what was happening in Syria, he said, ‘We will drown them, with the details.’ I think we’ve moved to an interesting era, Kellie. An era, where the perpetrators are no longer hiding their crimes, but over-burdening the system. Commit all sorts of crimes, against a wide variety of people, tick every single crime possible, overload the internet, so that people become confused, don’t know what to do, and then they can get away with it. Ironically, at a time where we have more access of information. So, instead of trying to hide the information, they’re overflowing the system. Which is a phenomenon that I think we need to be able to grasp and deal with.

Now, there are a few thoughts that I would like to make on that point. I mean, growing up, I always hated the question of which comes first, the chicken or the egg. And by analogy, I have a similar question now: who comes first, the lawyer or the politician? And in my opinion, from what I’ve seen, the politician makes the decisions, and then tries to get the lawyer to justify it, or work within the remits of the law. Then you have lawyers resigning, that happened with the war in Iraq, you had Elizabeth Wilmshurst, deputy chief legal adviser at the Foreign Office said, no, this is illegal.
And so I really think our work needs to be with the policy makers, because laws change, laws evolve, according to the will of the society, the community, people who are lobbying for change. And, ironically, yes, you know automation is taking a lot of jobs away, but politicians are still people. There is no computer that you are dealing with on Syria, luckily, yet. Which means people can be lobbied. People can be pushed. They have weak points, they have strong points, they have interests. And that’s why I’m really excited to be amongst this group today, because this is where we can push to trigger that interest, and not let them off the hook.

And, it’s interesting that again we’re living in an era, where some terms are being put forward, some concepts, that are also undermining our ability to do any sort of accountability work, or certainly any sort of legal accountability work. Such as neutrality. All parties to the conflict have committed crimes. Wrong. Yes, all parties have committed crimes, but at a completely different scale of range of crimes, diversity of crimes, severity of crimes. That does not mean for a second that I would condone the crime of any party, but you ask me about a question of strategy and scant resources, and instead of saying, oh no, it’s too complicated now, I need to be able to allocate my energy towards a party, a perpetrator, that ticks the majority of my policy considerations when I’m choosing this case. Do they have the highest responsibility? Was this organised? Is it systematic? Does it serve the victims? Am I able to get more evidence out of it? There are a lot of things that we take into account before choosing a case, or choosing a topic. But, then you get an attack of, why are you focusing just on Assad?

No-one would condone any crimes, as Hanan said, we’re talking about enforced disappearances by all parties. But again, I have a limited amount of hours a day. I have limited sources of funding. And we cannot go after everybody. So, who do we go after? And whatever your answer is to that question, as long as it’s justified, and you have a proper rationale for it, I don’t mind. But, what I do mind is taking a step back and saying, you know, ‘all parties, too complex, not going to touch this, too complicated.’

I always say, I do not mind in Syria, for anyone in this room, or anywhere else, to say, I do not know who to support. I myself do not know who to support, politically. But, I know who to oppose from a human rights perspective.

I do not know the ins and outs of Sudan. But I care about those who were killed on the sit in. I do not know the tribal dynamics. I do not know whether it’s as they say, communist, socialist, Islamist, I do not know. But my measurement is a human rights standard. So, if we’re muddying the waters and making things so blurry—because what has happened now is if you’re opposing the crimes committed by one party, automatically people are seeing you as supporting the other. Myth. Untrue. A lie that they’ve put together in order for us to constantly be on the defence and say, no, I do not support that, I do not support that, I don’t do that.

The other problem is the issue of the narrative of the conflict. Because the narrative of the conflict makes it very difficult to trigger any sort of public interest argument that allows us to push thepolicy makers. We see the envoy of the UN, and the majority of the states talking about the solution for Syria as a constitutional committee, as if four hundred thousand people have died, and the horrendous crimes that you’ve heard from Hanan, and from Aisha, here today, happened because I happened to disagree about Article 52 of the constitution. Syria is not a political problem. Brexit is a political problem. This is not a matter between Conservatives and Labour, Republican and Democrats. That’s not why people are being tortured. We’re talking about pure human rights. If the narrative is being distorted, we will not be able to move one step forward, towards any sort of accountability, legal, or otherwise.

Kellie Strom:
I was watching my clock, because I’m aware that we haven’t had other people in. So, I want to see if anyone wants to come in with any questions, or comments? Jonathan.

Jonathan Brown:
Jonathan Brown. I chair the Liberal Democrats for Free Syria. I used to live in Syria between 2004-2007. So, I lobby for policy changes within the party. Probably the most common barrier to getting support amongst the general public, or political activists in this country, is the feeling that it’s just so awful that the best thing is for it to be over,as quickly as possible, no matter how that happens. So, you often hear people saying, we just want the war to be over, it’s better for people to live under oppression than for war to continue. That doesn’t appear to be an option for Syrians, even if they wanted to take it, but you must obviously get that question too. What’s your response to that?

Kellie Strom:
Aisha, this is probably also a question you’ve heard before.

Aisha Dennis:
Okay, so we’re talking about whether it’s best to try to stop things happening immediately. I think the thing is that if the violence in terms of bombing stops, that doesn’t mean that the violence has stopped. People are still disappeared, they’re still detained, we don’t know if they’re dead, we don’t know if they’re alive, we don’t know if they’re being tortured.

The economic situation has been completely turned upside down, and that isn’t solved by pumping money into regime controlled areas, that have always been supportive of the regime, for reconstruction. It’s a matter of how that happened. You have to look into the details of what we’re talking about. The question is erroneous, that would be my feeling.

Tony:
Hi there, my name’s Tony I’m a lawyer as well. And what I haven’t got a sense of from anybody in this room is what is the roadmap from your perspective? It’s a long journey that everybody’s taking, but are you promoting any particular process?

Kellie Strom:
Ibrahim, did you want to answer?

Ibrahim Olabi:
Yes, can I tackle the first one very, very briefly. I don’t mind any war to be quickly over, but we’re not talking again about a war where two parties are fighting, citizens are collateral damage, and that’s it. I share an office with a Libyan organisation, you can imagine the depressing working environment that we have. But for them, the battle for Tripoli is a political issue where there’s two parties fighting. Up until recently, up until a few days ago, there weren’t so many war crimes that were committed, and people over there were saying, we want this to be over as quick as we can. We need to distinguish that from a war where there is deliberate torture and enforced disappearance. These are completely two different types of wars that would need to end differently.

And, as Aisha rightly said, even when war is over—because people link that to return of refugees, right? Look at Jordan. Daraa, in the south of Syria, that has been taken by the Syrian army, and refugees are not returning. Lebanon, people are not returning. The World Bank finally published something saying it is not money and bombs, that were the trigger for people to leave, and it will not be the trigger for people to come back. It’s torture, arbitrary detention, enforced disappearance. The things that Hanan was talking about. So, that sense of security beyond the bombs, which I concur with Aisha on.

In terms of the roadmap. Well, the problem is that the roadmap for Syria involves so many states now, that not one state has the answer. It’s no longer a Syrian problem. As much as I would like to think it’s all about us, it really isn’t. I always tell that to UK policy makers. When Russia breaches international law in Syria, that is not a message to Syria, that is a message to the UK: ‘You can stand up with as many Geneva conventions as you want, and ratify whatever Rome statutes you want, and I can break it, and I can get away with it, so who’s the world power now?’

So, that kind of roadmap is so complicated, because it has a lot of state interests. But, on the other hand, that also means that if we manage to lobby and galvanize the states that are with us, then we might be able to get somewhere.

So, I think the most complicated in the roadmap is the issue of the detentions and the enforced disappearances. So, I think that is the first thing that needs to be settled. Because they’ve been suffering the most, since 2011. Their families have been suffering the most. We don’t know where they are, we don’t know what’s happening to them, and that’s the file that the regime has not moved an inch—for many reasons, which we can go into later.

Then, you have the issue of stopping the bombs. And I actually put the detainees before stopping the bombs, because I think it causes far more damage. And then you can look into issues of a kind of reform and get into the political side of things: security sector reform, and justice approaches, and all of that. Constitution, elections, the rest of it. But, again, it’s no longer a Syrian issue. It’s a Russia, US, UK, Saudi, Turkey, Lebanon, Jordan issue. Israel to add to the mix.

Kellie Strom:
Could I just jump back to something we had earlier. Hanan was talking abut the arrest warrants that have been issued in Germany, and also in France. Could you just give us a little idea, of why that’s happening in Germany, why it’s happening in France, why, when we’ve heard there are also victims in the UK, why haven’t we yet seen something like that happen in the UK, or, is there a possibility of it?

Ibrahim Olabi:
Well, I could give you the legal answer, but I’d much rather give you the political answer. There is no political will in the UK. The UK has been busy for a long time with other matters. Germany has a much higher refugee population. They want to show that they’re doing something for Syrians, you know. It’s also an anti-extremism tool, in a sense. ‘Look, our country is doing something for you, so don’t take matters into your own hands.’ Which the UK tried to do. I used to YouTube things related to Syria, the first sponsored video, that appears on my YouTube list is about what is the UK doing for Syria, and has the special envoy saying we’re doing this, we’re doing that, and all of this.

There are different legal challenges in the UK. And again, it also matters that the legal sector has huge funding cuts at the moment, the courts are a mess, there are huge challenges, so how do we justify looking into a conflict that doesn’t affect us? Or, so they think. So, our role is to show how the Syrian conflict does indeed affect the UK. This is the first step that we need to do. I think there have been excellent organisations in Germany and France that have been pushing with this. And to get an arrest warrant at that level requires approval from the highest authority in the country—the Chancellor of Germany—I’ve checked about that fact personally. While in the UK, we don’t even know what’s going to happen in the next couple of days, or who can take that decision, and it’s politically sensitive as well.

Hanan Albarmawi:
So, my answer to your question about the roadmap, or the return of the Syrians, to Syria, is it is a very complicated, or thorny way. So, what we know, is that the Syrian situation is very different or any other situation in the world. What is happening in Syria, is totally different from any other country.

So, our work, it’s very important, that we need to stress on this point, that our work as Syrians is a comprehensive work, whether the refugees, the IDPs inside Syria, We have comprehensive work that includes legal, humanitarian, social etc. So, it’s very important to stress that it’s about me, you, and them and he, or she. We are, as individuals, we are the base of this. As long as we are existing, we are continuing with this work. As long as we are continuing and able to do things.

In this context, with the ending of the war, it is very important to know the fate of the detainees, about disclosing their fate, about us Syrians remaining healthy human beings, mentally healthy, able to rebuild Syria, because we are the only ones who can rebuild Syria.

So, I personally have lost my nephew, my sister’s son, who was forcibly disappeared. He didn’t reach eighteen years old and because of that, his mother is suffering from, until now, from a severe mental health issue, and despite that, I’m here with you, talking. And our will we not be affected. We are continuing. All we want from you, is that our voice is delivered, with your help, to the world. That’s how our path will be clearer. Thank you.

Baraa:
My name is Baraa, I am a mental health caseworker on the Syrian resettlement scheme in Walsall in West Midlands. I’ve got families who have family members who have been detained or disappeared. What kind of support are you able to give them? How can we inform them of your movement? How can they contact you, because most of them are women, who lost their sons or their husbands, and suddenly they find themselves here in the UK where yes, the government sometimes provide everything in a material way, but sometimes the women have a special need for people with the same background. How can they get involved in your movement? Because I’m sure also with their passions, and their ideas, they can give something to help others. And what kind of support are you giving to them, emotional support. How to do that within the Syrian community, because London is different to West Midlands, and a big part of the Syrians are now in the West Midlands.

Hanan Albarmawi:
So, as a start. As long as a person feels that they can start expressing their pain, and talking about it, that’s a first step. As a start, to be able to move from this stage, of not being able to express, not being able to call for your right, not being able to grieve, even. Because any person there, if they lost someone, they were not able to bury them, or have a gathering to give condolences. It’s just one person who can go and bury them, if that’s possible. So if they can, they are right in expressing their grief, and they move to this stage where they can deal with people who would be able to deliver their voices, that’s a first step. That’s a very important step.

Baraa:
This is one of the things I’ve been talking about most of the time.

Hanan Albarmawi:
We as a movement, Families for Freedom, we’re really focused on working with families who have lost someone in their families. We organise activities. We’ve organised recently activities for people who wanted to talk to an MP, or to the Red Cross, to talk about their experience about losing, or the disappearance of one of their family members, and we’re still ongoing working on that. The thing is that, if you manage to deliver their voices, that was something that was not allowed to them in the past, it is a very important step.

Kellie Strom:
Sorry, I’m just aware that the next panel, we are crashing into their time, so I hope you will continue the conversation. Our next panel is going to be on accountability challenges for humanitarian aid. So thank you very much, all of you, for doing this.