• Published Date: 12/08/2021
  • by: UNDP

The Untold Stories of the Ethnic Youths

 

The Dialogues with the Ethnic Youths on the Occasion of the International Youth Day 2021

One-third of the world’s population are children and youth. The Sustainable Development Goals (SDGs), which many countries in the world are committed to achieving by 2030 or only ten years from now, might not be attained if we do not include the youth, who will become the majority of the future population.

Even though we can achieve all 17 SDGs, does it mean that sustainable development is realized? The answer can be yes or no because the core of sustainable development is not just a matter of what, but how is also crucial for achieving sustainable development. More importantly, we should question the development process whether it is inclusive and leads to beneficial results for all. Does our development leave anyone behind? Leave No One Behind is, therefore, the heart of sustainable development.

Who is left behind? We may think of people who live in remote areas, with limited access to infrastructure or stateless people who do not have access to basic welfare. We may also picture disabled people with limited access to transportation, education opportunities, and proper education equipment or methods, or poor people in the cities who lack economic opportunity, or even LGBTQ persons who are deprived of opportunities to take certain roles in society. And the list goes on. Why are they forgotten in the development?

They are deprived of these opportunities because of their identities, such as ethnicity, gender, age, body, place of residence, etc. These are the things that hinder access to equal opportunities. Everybody has these identities. However, have we ever considered these factors in terms of how they affect our everyday life?

The Online Youth Dialogue on Leave No One Behind activity consists of four dialogues that invited young people to become acquainted with vulnerable groups often left behind based on their identities. There are four dialogues: the dialogue with the ethnic youth, the dialogue with the youth from coastal communities, the dialogue with the LGBTQ youth, and the dialogue with the youth with disabilities. This activity is based on the belief that a space for discussion or a place where we get to know each other, make friends, and ask questions to understand each other’s lifestyles, identities, and needs, is the beginning of an inclusive society.

A relaxing discussion group for young people is a space to reflect on how our identities can impact our everyday life, shine the light on one’s vulnerabilities and those of others,  and embrace diversity in a society where everybody respects one another.

On the occasion of the International Youth Day 2021, below is a part of the Dialogues with Ethnic Youths which narrates the untold stories of the ethnic youth.

 

1. As ethnicity is related to access to citizenship, it hampers one’s access to opportunities.   

Ethnicity does not exist on its own; it is also related to another factor: citizenship. Many tribal young people are questioned about their citizenship. As there are many different ethnic groups, including those who live in remote areas, many do not acquire their citizenship by birth. Instead, they have to apply for Thai citizenship, a process that takes many years. As a result, many tribal young people have the status of stateless persons, which hampers many opportunities, such as basic welfare and traveling. Being young, they are supposed to learn about themselves and discover the world but they are allowed to travel only within their province. Their education and career opportunities are also limited. Without Thai citizenship, the stateless youth cannot choose certain careers, and they may not be able to choose an occupation in their fields of study. These are the obstacles that the stateless youth encounter. Despite being born in Thailand, they do not have an identity, right, and a chance to design a life they truly want.

Being stateless also causes other minor problems to the ethnic youth who have to adapt to society. For example, some stateless young people do not have a surname, and they have to repeatedly answer the same questions about why they do not have a surname. They are also teased by their peers, making them feel different from everybody else and unworthy because they do not have Thai citizenship. These problems lead to the stateless youth feeling alienated from society.

This is the story that Suchart, a Shan youth, shared with his peers in the discussion group. Even though he has not been granted Thai citizenship and has been in the application process for over ten years, with many of his friends and family members facing the same problem, Suchart has come up with a creative solution. He created Titang Facebook page to be a space for educating and helping stateless persons so that they have access to the rights, welfare, and citizenship application process. He hopes that someday the society will acknowledge and understand the experience of stateless people and make a change in the system so that everybody in Thailand has equal access to rights and welfare.

 

2. The tribal youth and their hybrid lifestyle

If we talk about tribes, we may picture people living in communities with unique ways of life and tribal cultures. But do you know that in reality, many young people no longer live in their communities and start to question their identity as a tribe? This is the story of Nam, an Akha young woman. She told us that she remembered living with her grandmother and the diversity of local plants used to create various dishes. As she grew up, many young people in the tribe needed to leave their village to receive formal education. When they graduated and returned to the village, they discovered that much of their way of life and local resources had been lost. Growing up in cities brings about various experiences, and they have to reflect on their identity and self as the tribal youth. Nam’s childhood memory is closely linked to local resources. So she decided to do Seed Journey activity, which started tourism activities and invited chefs to learn about local seeds in the community. Through this activity, people in the community see the value of biodiversity and create new dishes from resources in the community to add value to local resources.

When we talk about the tribal youth today, the word may no longer connote young people who have grown up in communities that are totally separated from cities, but now it means young people who integrate local wisdom with modern knowledge, perspective, and technology from their experience in cities. Sometimes this leads to self-reflection and the adaptation and evolution of tribal wisdom so that it coherently exists in the modern world.

 

3. Karen people whose way of life does not always equal rotational farming and weaving

If we talk about Karen ethnic group, we may think about a way of life intertwined with the forest, such as rotational farming, an all-year abundance of food, or the unique hand-weaving that uses resources in the community. In the discussion group, Siri, a Lao-Isaan young woman who grew up in a Karen family, said that the reality is not always like the stereotype. The Karen community in Mae Sam Laep, Mae Hong Son Province, which is her family’s community, has been ravaged by border wars that have caused them to migrate so many times. They, therefore, cannot settle down and do rotational farming like the picture we might have had in mind. Moreover, the terraces in the area are not suitable for rotational agriculture. As they are forced to escape from wars all the time, the local way of life and wisdom faded away and are replaced by problems, such as problems regarding standards of living, domestic violence, education, etc. Covid-19 pandemic even exacerbates the existing problems. Siri and her friends, therefore, initiated the Rainbow Textile project to create jobs for women. The rainbow-colored design also raises awareness about gender diversity among people in the community; an issue that is still new to the community.

However, weaving has not been easy for Mae Sam Laep women because women in the community had lost their weaving skills due to migration and occupation changes. They needed to take a long time to revive the skills. Siri and her friends had to travel to other provinces to learn to weave and came back to teach women in the community (the women cannot be brought out of the province to learn to weave because they are stateless, making inter-provincial travel difficult). However, women in the community could earn income for the first time from these rainbow-colored textile products. The women are empowered to be equal to men, who are usually the breadwinners. Also, when people wish to buy the rainbow-colored textiles to support gender diversity, people in the community are made aware of gender diversity in society.

 

Ethnicity – the identity we all have

These are a few of the untold stories of the tribal youth, which were shared in the ethnic youth dialogues so that other young people could learn about different ways of life in various aspects. Also, everybody exchanged their perspectives about their respective ethnic identities; how the ethnic identities impact their everyday life in multiple dimensions, such as food, traveling, education, interests, belief, love, etc. We can see how ethnicity creates diversity: things that we like, such as food, the feeling of attachment to different ways of life, or different access to opportunities, such as traveling and education. We have also discovered that sometimes our difference in ethnicity is not an obstacle that separates us; we still share the same favorite food, other interests, and our mutual dream for society.

Ethnicity might be a factor that contributes to some people being left behind. Still, if we realize that ethnicity is merely an identity that we all have and if we recognize the impacts of our ethnicity, we may see the gap of inequality within the development. If we understand that ethnic diversity is normal in a society, we may look for innovations for development that can access everybody.

 

Learn more about the stories of Ethnic People in Thailand at www.you-me-we-us.org

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  • Published Date: 27/12/2019
  • by: UNDP

‘Local Chef’s to Peace Project’ make peace between Thai-Buddhist, Muslim and Thai-Chinese in the South though local food.

 

In the midst of South Thailand insurgency, many departments are finding solutions to end the conflict including this group of youth from the South ; Phadlee Tohday, Arafa Buerangae, Iskanda Kuno, Tarmeesee Anansai, the winner from Youth Co:Lab Thailand 2019 competition. They are determined to change disagreements into peace among the turmoil in the South between  Thai-buddhist, Muslim and Thai-Chinese using local food.

 

 

We want everyone to understand diversity and live peacefully

Local Chef’s to Peace Project : We see the problems of local people in the South. We know that they don’t understand each others in the deeper dimension of life such as cultures, society, food and living. Therefore, we came up with solution to bond their living together through our project called ‘Local Chef’s to Peace Project’

 

A food which creates peace

Local Chef’s to Peace Project : We picked out an issue about eating culture in the South. Because we found out that the differences of eating culture can make people in the area feel distant and might lead to bigger trouble like discrimination. So, if we can make one dish out of several religions, everyone can have a meal together worries-free.

 

Bond relationship and embrace diversity with “Ashure”

Local Chef’s to Peace Project : We chose “Ashure” because it’s a dessert that is mixed from several dishes and stirred thoroughly until the mixture is homogenous just like “Piakpoon” (black coconut sweet pudding). Traditionally, we set a day to make the dessert together in the village. On the day, everyone has to bring ingredients they have at home and help each other stir the pudding. So, we can say that the process harmonises everyone no matter what religion they are.

 

Food alone can’t stop all the conflicts, but at least, it can be a practice.

Local Chef’s to Peace Project : Food alone can’t stop all the conflicts, but at least, the food that we presented can be a bond that connects people from different areas, a practice to live together, to exchange experiences and most importantly to understand each other more.

 

People trusting each other is the dream we expect to become true.

Local Chef’s to Peace Project : We hope to see society that trusts one another,,, society that doesn’t have any kinds of discrimination. At last but not least we wish that everyone could live peacefully without suspicions and hatred.

 

The feeling to be part of the programme.

Local Chef’s to Peace Project : When the announcement came out that we are gonna be part of the programme, we felt super excited. Because we’re sure there’s something to look forward to. And after we attended the programme, we enjoyed it so much. We’ve met friends with the same interests and exchanged so many good experiences to each other.

And to accept the first price, it’s more than words to explain our feelings. We were never this happy in our life. First thing we know is that, we’ve broken the wall of expectations from people back at home, from our close one , and also from ourselves. Every team claps for us… it was the feeling of ultimate joy.

 

#UNDP #UCxUNDP #RespectDifferences #EmbraceDiversity #YouthCoLab2019
#YouthCoLabThailand #PVE #PreventingViolentExtremism #SocialInnovatio #SDGs
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  • Published Date: 04/12/2019
  • by: UNDP

Lessons from “National Dialogue”: Live with Understandings and Stop Hate Speech


Youth Co:Lab has opened up new experiences for youths from across the country, who attended the event on 1-3 November 2019. The 10 teams had an opportunity to discuss initiatives on how youths can contribute to conflict prevention and how to live with understandings and diversity. They also had an opportunity to be part of a “National Dialogue,” to discuss the findings from the report on the situation of “Inter-faith Relationships in Thai Society” under the theme “Embracing Diversity.” In the past few years, we have witnessed a rise in tensions between people with diverse identities, cultures, and religions, particularly in an online world. Social media has played a significant part in amplifying these tensions and hatred, which sometimes spilled over into an offline space.

In 2019, United Nations Development Programme (UNDP) has collaborated with Princess Maha Chakri Sirindhorn Anthropology Centre (SAC) to assess the extent of online hate speeches by investigating the use of languages, communications, and the expression of opinions on social media. The goal is to foster a better understanding about the situation in order to come up with appropriate measures that can prevent the spread of hatred and violence in Thai society through embracing the culture of acceptance and respect for diversity.

The dialogue centered around a paradigm of hatred in Thai society. Representatives from several sectors participating in the dialogue, including government, private sector, civil society, academia, media, and youths.

During the dialogue, the findings from the study were presented to participants. Four key takeaways were drawn from the study of “Hate Speech in Social Media.”

01 Four levels of hate speech

This report used the methodology of text mining in online platforms, such as Facebook, in order to collect information that was then used to classify 4 types of hate speech, including:

  1. Expressing intense dislike: Create stereotypes and allies against opposite beliefs

e.g., we’re not like them, they’re heretics! they’re deadwood!

 

  1. Instigating hatred: Provoking statements that dehumanize others

e.g., You scumbag, Selfish, I’ll have your mouth stuffed with pork! You’re not human!

 

  1. Provoking segregation: Express the need of eviction

e.g., Leave the country! We can’t live together! Just go ahead with the secession!

 

  1. Fueling violence: Incite the physical violence to eliminate opposite sides

e.g., Kill them all!  Shoot them! Why keep the scum of earth?

 

 

 

02 The situation of Hate Speech in the current online world is in the 2nd Stage.

 

The report found that the current online world in our country mostly uses the 2nd type of hate speech which stirs up hatred and encourages provoking statement that dehumanizes others. Now is the time for concerted efforts to move Thai society pass the worrying stage we are in.

 

It’s better… that we had time to talk before the situation gets worse and harder to solve.

It’s better …that we were aware of the problems in front of us before we won’t have a chance to discuss this.

 

It’s better that we knew that this wasn’t a small issue before people start to pick up guns and kill each other

 

It’s better that we started to fix this together.

 

 

03 Understanding Counter Speech

By participating in this event, we learned a new term called “Counter Speech” which means the informative argument against hate speech, that are used to contradict to the detrimental opinions. This counter speech persuades online listeners or readers to stop and reconsider the conventional belief they always have.

 


04 We need to collaborate to reduce “Hate Speech”

 

The most significant message in “the National Dialogue” was that we need collaboration from all sectors to reduce keyboard abuse and extreme concepts by exchanging ideas in a constructive manner and together creating a better society in the future.

 

The findings from the study of “Hate speech in Social Media” or “the Decline of Tolerance that Causes Hate Speech in Social Media” reminded us to stop and think before typing anything negative on social media.

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  • Published Date: 01/10/2019
  • by: UNDP

Gorka Espiau and the learning from the Basque Country on conflict resolution

 
Tackle conflict through a lesson learned from the Basque Country with Gorka Espiau, a social innovation expert who believes “conflict can be reduced if we’re committed.” 

 “One of the most important question when working in conflict areas is, do you think change is possible?”

Gorka Espiau is a social innovation specialist and a Senior Fellow at the Agirre Lehendakaria Center for Social and Political Studies (ALC) who believes that conflicts happening in different regions of the world can be minimized by the combined power of people, innovation, and the conviction that change can happen. Espiau made a visit to Bangkok to share his experience at the talk hosted by UNDP Thailand on “How to Build Social Innovation Platforms in Conflict Areas: The Basque Experience”. on September 20, 2019 at TCDC Bangkok.

Situated in the north of Spain, the Basque Country was an area of conflict and violence. The Basque national groups were seeking their highest political objective of independence from Spain and France, and re-established the identity of a Basque nation. Violence grew between those with opposing ideas. There were armed conflicts and drug problems, and the GDP was lower than the level set by the EU. The region’s reputation deteriorated by the day, resulting in an economic collapse in the 1980’s and the unemployment rate that hit a historic low.

From that decade on, the Basque Country began restoring its stability started with the foundation of Guggenheim Museum in Bilbao. Designed by Canadian-American architect Frank Gehry, the modern and contemporary art museum marked the dawn of change for the formerly conflict-ridden region.

 
The Basque Country was committed to change and conflict management. It didn’t use innovation for socio-economic advancement ‘after’ all conflicts were resolved, but simultaneously improving the cities and establishing peace through social innovation. The social innovation in question actually isn’t a specific type of technology but a new process or inventive approach that helps address existing problems and conflict peacefully.

The approach to working in conflict areas, Gorka Espiau concluded, is driven by one key idea:

“Do you think change can happen in conflict areas? No matter how bad the situation is, if people in those areas believe they can make change happen, there’s always a way.”

 
We’ve learned from Basque Country’s experience that there are five levels to building social innovation platforms in conflict areas, namely:

    1. Community Action
    2. Small / Medium Scale Projects
    3. Large Scale Projects
    4. New Services
    5. New Regulations

 
All five levels of action need to be taken in complementarily and integratively through listening. Listening is a process that needs to take place in conflict areas. It can mean providing a creative platform for people to share their stories and issues they face, come together to find an opportunity for change by talking and observing, because asking and listening is the way towards understanding; the platform can also gather opposing ideas in order to understand their reasons and motives (the process is called sense making), finding out what each person values, what they believe, and what drives them, and how they make sense collectively. Then, relevant actors work together (co-creation) to analyze the problems, inform others, create advocacy tools and learning space, and come up with an innovation, ideas or a new approach based on the needs of the local community, before creating a prototype of interconnected projects to experiment and verify results together. This would lead to systemic change through scaling, which not only raises the bar at the project level but also at the process level.

 
Change in Basque Country happened as a result of various actions, from the revival of the Basque language, a native tongue that was dying but the grounds of all of Basque civilization, to the resurgence of Basque cuisine – the Basque people, group of chefs in particular,  wanted to call attention to their local ingredients so they jumpstarted the food industry by incorporating the French techniques with traditional ways, and opening restaurants and cooking schools where students can start working at the restaurants upon the completion of their course. Today, Basque cuisine is well-known around the world, particularly pintxos and tapas. It also gave the region the global record of the most number of Michelin star restaurants per square meter.

Next is empowering the labor sector. When the Basque economy collapsed, workers were undoubtedly greatly impacted. Then came the establishment of Mondragon, a corporation and federation of worker cooperatives that support workers in numerous ways. The Basque’s people also influenced policy change for income equality, expanding seaports, underground train and airport constructions, as well as road and railroad maintenance. All this has enabled Basque Country to connect to the outside world and attract investors, which in turn increase employment rate. Moreover, the development also focused on workers with disabilities as one of the ways to improve social inequality. It created a process that supports these workers and organized trainings for them on skills that meet market demands. In addition, Basque Country has been committed to promoting the right to education to guarantee equal access and capacity for all youths. These are only a few instances of how the process of social innovation was used in the development, which evidently and effectively minimized conflict in the region.

 
The experience of the Basque Country shows that peace and development can be achieved without resolving all conflicts beforehand. Building peace can be completed hand in hand with social and economic development and addressing disparity. Citizens were informed and saw the collective goals that would take them forward. Finally, the region was able to rebuild its reputation and garnered worldwide interest in its success stories.

Using social innovation to affect change and resolving conflict at the same time has led Basque Country to hold a leading position in public health and education, and achieve GDP growth, an export rate of domestic products at 75% as well as one of the highest per capita income levels in Europe.

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  • Published Date: 16/09/2019
  • by: UNDP

Learn to prevent violence before it ever happens

 

Undeniably, today’s world is covered with images of poverty, discrimination, inequality and injustice. They are the factors behind violent extremism whether at a community, national or global level. The timely important question is what does it take to prevent violent extremism? What tools or measures can stop violence-induced tragedies before they happen time and time again?

 

 

Preventing violent extremism is not averting violence with more violence. It’s about how to identify the problem as well as its root cause to collectively find a peaceful solution. The approach requires cooperation between the government, local authorities and citizens.

Although there hasn’t been a clear example of violent extremism in Thailand, the risks that can lead to it are in view. Here, the space for all people to share their opinion, dialogue and problems is quite limited. This includes various issues that still go unaddressed such as women’s limited social and political voice, the apparent gender inequality in Thai society, and inequitable access to opportunities for the excluded and underprivileged.

Getting informed or a better understanding of the issues is a good and essential first step. We had a chance to meet Asst. Prof. Dr. Janjira Sombatpoonsiri, a lecturer of international relations at the Faculty of Political Science, Thammasat University, and talked to her about preventing violent extremism in Thailand.

 

(photo credit : GM Magazine, January 2017 issue)

What is PVE?

Asst. Prof. Dr. Janjira: PVE or Preventing Violent Extremism is to avert violence that is the result of extreme ideologies. The violence is justified by a certain extreme ideology or thought, and targeted at someone or some group who the extremist sees as their “opposition”, or who they think “taints” their society. To prevent such violence, we need to look at the social structure and culture that shape the extremists. These people often live in social conflict, and when people face conflict on a daily basis, being in this loop of animosity, they would harbour grievance. It can be grievance over economic injustice, glaring class disparity, or religious and racial discrimination.

Some may feel that a certain policy doesn’t give them equal access to education. Others may feel similarly about other policies. There are varying reasons for the grievance. So, to create protection against extreme ideologies, we need to study and understand people’s grievances, seeing what drives them to the point of violent conflict.

 

PVE in the context of Thailand

Asst. Prof. Dr. Janjira: The meaning of violent extremism we understand now derives from the experience of our neighboring countries like Indonesia and the Philippines, as well as many countries in the Middle East and the West, which may not represent the same experiences that Thai people have. From the dialogue in Thailand, the definition of violent extremism here is not quite set. Each group or sector has its own understanding of the term, depending on their experience and stance in different situations of conflict. For example, when we talk to the civil society, we’ll learn that the state is at the center of it, they’re the one inflicting violence on the people and therefore is the root cause of violence. Meanwhile, from the state’s point of view, violent extremism comes from a certain group of people who commit violence against another group of people who have a different identity from them. So for us, I think the definition of violent extremism should be based on the context of Thai society. That is, we understand the conditions of violent extremism by looking at the relevant dimensions – social, political, economic, etc – rather than look at who commits violence.

 

Work to prevent violent extremism

Asst. Prof. Dr. Janjira: The UNDP’s work to prevent violent extremism in Thailand is divided into many units, but they can be grouped into two main areas, namely:

1. PVE in the conflict zones of Thailand’s three deep southern provinces: Various programs are set up to research the social and cultural conditions that enable or assist violent conflict. For example, a program that focuses on Thai-Muslim tolerance or a program that promotes dialogue between Buddhists and Muslims to develop good understanding between people of different faiths.

2. PVE in other areas in Thailand: research on the root causes of grievance in all regions – north, northeast, central and south – and what motivates violent extremist actions and how

UNDP also has a team of people that monitors hate speech in the country, identifying and analyzing open conversations and statements on social media platforms like Twitter and Facebook that discriminate against minority groups. Additionally, we collaborate with government agencies to support various violent extremism prevention initiatives.

 

 

Public awareness

Asst. Prof. Dr. Janjira: There still isn’t that much awareness about preventing violent extremism among the general public. Because its concept originated elsewhere, that is, violence-stricken countries or societies. So now we’re working to raise more awareness and create a better public understanding of the issue.

That being said, there are a lot more to be done and challenges to tackle. We’re going to focus on building cooperation between different sectors – from the private sector, organizations to civil society – through a strategic management approach, research, or consultation with experts in various areas in order to come up with Thailand’s approach to preventing violent extremism.

 

Sources :

– Asst. Prof. Dr. Janjira Sombatpoonsiri, Lecturer of International Relations, Faculty of Political Science, Thammasat University

– The United Nations and The World Bank, 2018, “Pathways for Peace: Inclusive Approach to Preventing Violent Conflict”. Executive Summary, Washington D.C. Bank. Licensed under CC BY 3.0.

– http://www.asia-pacific.undp.org/content/rbap/en/home/programmes-and-initiatives/extremelives.html?fbclid=IwAR3G9xDf15DZCyru0BvszNMAL5rcdITCcR4YdKIPrmfT8JmzxIEAaz5QFzo

– https://www.undp.org/content/undp/en/home/2030-agenda-for-sustainable-development/peace/conflict-prevention/preventing-violent-extremism.html

– https://www.undp.org/content/undp/en/home/blog/2019/new-approaches-to-preventing-violent-extremism.html

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