query: The confession of religious faith is far more important than the rather petty rules that banned the wearing of the cross.  People of faith attest that those beliefs determine the nature of their own identity and their place in the Universe. In the case of Nadia Eweida, at least, the employer’s case was based on the idea that wearing a symbol of that faith might not enhance their uniform. The difference between the significance of the claims could not be greater.  Indeed, British Airways, Eweida’s employer, has since changed their policy to permit staff to wear religious or charitable imagery [i] in large part because of the absurdity of the position.  The case against Chaplin was based on health and safety legislation - but not because the cross and chain posed a risk to others but to herself [ii] ; a risk she was, presumably, prepared to accept.  On one hand there are individuals protecting their sincere beliefs in the most profound of issues and, on the other, managers applying what the Archbishop of Canterbury described as “wooden-headed bureaucratic silliness”. [iii] There is no suggestion that harm to another could have been caused here and, therefore, no reason not to respect the heartfelt beliefs of the individuals involved.  [i] BBC News Website. “Christian Airline Employee Loses Cross ban Appeal”. 12 February 2010.  [ii] Daily Mail. “It's a very bad day for Christianity: Nurse's verdict after tribunal rules she can't wear crucifix at work”  [iii] The Telegraph, ‘Archbishop of Canterbury hits out at cross ban’, 4 April 2010,

positive: nothing sacred house believes christians should be allowed wear cross Virtually every employee dresses differently for work than they do outside. We accept the fact that there are behaviours and attitudes that must be left at the door when we enter the workplace. Those unwilling to make such an accommodation simply don’t work for organisations with those requirements. If the women concerned had such a great commitment to their faith, then they should find a different job.

negative: nothing sacred house believes christians should be allowed wear cross Legislation takes account of particularities. Christianity does not, and never has, required the wearing of the cross as a demonstration of faith and few representations are found before the fifth century [i] – indeed in early Church history it was discouraged. In much of the West, the cross has become simply another piece of jewellery and legislation should reflect that reality. To allow a Christian to wear such an adornment but not to allow a non-Christian to wear exactly the same thing would be unworkable. That is the consistent position.  [i] Maurice Dilasser, The Symbols of the Church, 1999, P.21,

negative: A one way street  Religion is at the heart of people’s identities and is based upon belief rather than reason so it is not surprising that religious groups sometimes take offence both quickly and easily. While political ideologies, or in certain scientific theories, may be believed as feverently religion by some with these beliefs come an acceptance that there are contrary opinions and a need to reason to persuade. This leaves open the possibility that they can be persuaded through reason that they are wrong. The stakes involved are very different, an eternity in Hell versus losing the next election. A political believer can afford to be malleable in a way a religious believer cant.  Increasingly religious groups offense seems to lead to threats of, or actual, violence [i] , the concerted apologies of elected representatives around the world and a total loss of any sense of proportion. If something is offensive to Christians or Muslims then, apparently, other considerations have to take a back seat. Whether it’s Christian homophobia in the Deep South or Islamic Xenophobia in the Middle East, offensiveness is a line that cannot be crossed.  Or, at least, it cannot be crossed in one direction.  For a group of creeds that are so quick to take offence, those religious groups that are the first to call foul seem happy enough to dole it out in the other direction. Even the basic tenets of the major faiths, say the eternal reality of Hell for non-believers [ii] , could be seen as offensive by those judged worth of being tortured for all eternity simply for getting on with their lives.  The very predicate of extreme faith – that everybody else lacks a moral compass and is going to suffer tortures for eternity as a result – is fairly offensive – and palpably untrue [iii] - by any standard. Once the discussion moves on to specifics, the insults become more pointed; perverts, fornicators, sinners and murderers (homosexuals, unmarried couples, divorcees and anyone involved with abortion, respectively). Their wrath isn’t limited to individuals, entire nations can be written off as corrupt and evil and damned to an eternity of suffering in the blink of an eye and for little apparent reason. In fact no reason, per se, at all.  If offensive statements are to be prohibited, then surely it should be a general rule. Many secularists find it offensive that theists of all stripes assume that there can be no morality without divine instruction, so that could be the first set of offensive comments to go, closely followed by religious opinions on what people should do in the privacy of their own bedrooms and the doctrines of salvation by faith.  Any other position would be too inconsistent to be worth much consideration.  [i] Religion, Violence, Crime and Mass Suicide. Vexen Crabtree. 31 August 2009.  [ii] Catechism of the Roman Catholic Church. Paragraphs 1033 – 1037.  [iii] The Daily Telegraph. Atheists ‘just as ethical as churchgoers’. 9 February 2010.

negative: ethics life house believes right die The death of one individual has implications for others, which by definition, do not affect the suicide herself.  Even setting aside the religious concerns of many in this situation [i] , there are solid secular reasons for accepting the sanctity of life. First among them is the impact it has on the survivors. The relative who does not want a loved one to take their own life, or to die in the case of euthanasia. It is simply untrue that others are not affect by the death of the individual – someone needs to support that person emotionally and someone has to administer the injection. Because of the ties of love involved for relatives, they are, in effect, left with no choice but to agree regardless of their own views, the law should respect their position as well.  It further gives protection to doctors and others who would be involved in the procedure. Campaigners are keen to stress that doctors should be involved in the process whilst ignoring that, pretty much whenever they’re asked doctors say they have no desire to have any part of it [ii] . Indeed it would be against the Hippocratic oath which while it is no longer always taken still sums up the duties of a doctor which includes doing no harm and includes "And I will not give a drug that is deadly to anyone if asked, nor will I suggest the way to such a counsel." So ruling out euthanasia. [iii] Presumably, the very case that is so keen on the voluntary principle would also observe this compelling rejection by a group critical to the plan.  [i] Joint letter to the Telegraph. The terminally ill need care and protection – not help in committing suicide. The Most Rev Rowan Williams, Archbishop of Canterbury. The Most Rev Vincent Nichols, Archbishop of Westminster. Sir Jonathan Sacks, Chief Rabbi.  [ii] Ella Pickover. Doctors Reject Assisted Suicide. The Independent. 28 June 2012 .  [iii] Sokol, Dr Daniel, ‘A guide to the Hippocratic Oath’, BBC News, 26 October 2008 ,

negative: government religion church religion general secularism house would ban religious A ban on religious symbols would not be targeting the whole religious group. It would highlight the problems of symbols, such as the veil or Kirpan, within the boundaries of society. At the end of the day, full Muslim veils can be used as a disguise and, therefore, could pose a s a potential problem to the general population of people.1 If hundreds were people were killed by someone wearing a veil, would people be defending it then? In this way, it is the same for people wearing hoodies nowadays. A few tearaways and everyone socially brands them as criminals, or "chavs." This scares people, especially the elderly and as such poses a risk not just to their health, but also to their safety. As a result, the religious symbols such as full veils should be banned due to safety concerns.  1 'Belgian committee votes for full Islamic veil ban', BBC News, 31st March 2010 , accessed 24th July 2011

negative: healthcare deny organs non donors People may have valid religious reasons not to donate organs  Many major religions, such as some forms of Orthodox Judaism {Haredim Issue}, specifically mandate leaving the body intact after death. To create a system that aims to strongly pressure people, with the threat of reduced priority for life-saving treatment, to violate their religious beliefs violates religious freedom. This policy would put individuals and families in the untenable position of having to choose between contravene the edicts of their god and losing the life of themselves or a loved one. While it could be said that any religion that bans organ donation would presumably ban receiving organs as transplants, this is not actually the case; some followers of Shintoism and Roma faiths prohibit removing organs from the body, but allow transplants to the body.

negative: One man’s freedom fighter is another’s terrorist.  Nobody is suggesting that Mehanna planted a bomb – or even attempted to. His crime, if it deserves such a word is to hold an opinion and to have expressed it. That opinion was that current American military policy in the Muslim world is wrong and to suggest that those living there should be opposition to the major powers of the age attempting to impose their will, through force of arms, on a people in a different country.  Such an opinion is not only shared by many – if not a majority – of commentators in the West but could easily have been voiced by Washington, Jefferson or Adams [i] . There are two fundamental differences between Mehanna and the Founding Fathers: firstly they went further and called for violent opposition, secondly they were wealthy and white. It may be tempting to argue, “But wait, they were also Americans” – no they weren’t they were subjects of the British Crown. One might be tempted to argue that they were born in North America, fine but Mehanna is a faithful son of Islam – like Washington, simply defending his birth right.  Rather than recognising the similarities [ii] a court, sitting not that far from Concorde, site of the first battle of the American Revolutionary War, decided to tear up the Declaration of Independence, or at least its spirit and imprison a young man for the ideas in his head. Although the analogy with America’s fight for independence from Britain may seem far-fetched, it provided the core of Mehanna’s speech [iii] at his sentencing hearing although, apparently, too little affect.  [i] To take one example, here’s a review of American Insurgents, American Patriots. Found here .  [ii] Daily Mail (AP). Al Qaeda Terrorist from Wealthy Boston suburb given standing ovation by family as he starts 18-year prison sentence. 13 April 2012.  [iii] Mehanna, Tarek, ‘Tarek’s powerful sentencing statement’, 12 April 2012,

negative: There will always be teasing between children. If it's not based on what clothes the kids are wearing, it'll be because of their hair colour[4], or the fact that they wear glasses [5]. Children need to learn from an early age that everyone is different, or how can they learn to accept that? The differences between people should be embraced; in making students wear a uniform, schools are wrongly teaching children that everyone should look the same.  When it comes to the opposition's evidence it should be remembered that opinion polls themselves are slippery, depending on the question asked, as is something like a belief in the benefits of school uniforms. There is also no evidence to link parent's belief that it promotes equality to whether it really does.

negative: nothing sacred house believes bbc should be free blaspheme If this work had been an attack on Mohammed it would never have been broadcast, the BBC is applying double standards.  A week before the broadcast of the opera, protest by Sikhs in Birmingham about the play Bezthi by the Birmingham Rep, brought the show to a close. Like many organisations, the BBC panics when it believes it has caused offence to some religions and yet Christianity – by far the world’s most populous and diverse creed [i] - is routinely ignored or expected to ‘take it on the chin.  Christian symbols and imagery are routinely profaned by major broadcasters, publishers and others in a way that would simply not be tolerated if they were directed at ‘minority’ faiths in the UK.  Article Four (4) of the BBC’s charter [ii] stipulates quite clearly that all of the UK’s communities should be reflected in all of its activities. Despite this the interests of the community that is represented by the established church of the country, headed by the monarch, receives the least support or consideration from the institution.  [i]   [ii] BBC Charter.

negative: americas europe global middle east politics politics general house would Turkey would be an unstable Muslim state in a traditionally Christian union  Turkey’s citizens may be Muslims, but the state is as firmly secular as France in terms of its constitution and government. The new Justice and Development Party (AK) which is currently in government is not seeking to overturn the secular constitution, although it does want to amend some laws that positively discriminate against devout Muslims. These include rules such as the ban on women wearing headscarves in government buildings; restrictions on expressing religious belief which would break human rights laws within the EU.  Regardless of one's beliefs surrounding Turkey's possible ascension to the European Union, the fact that the nation's predominant religion is Islam is surely not one of the issues to be considered. Millions of Muslims already live within the EU; excluding Turkey from membership on the grounds of religion would suggest these European Muslims were second-class citizens in a Christian club. It would also presumably rule out future EU entry for Albania, Bosnia and Kosovo. If the EU is to be regarded as an institution that promotes freedom for the citizens of its member states then surely this also means that it promotes freedom of religion. If EU member states are fearful of building closer relations with Islam, which they will inevitably have to, proceeding with the world's most moderate and 'western' Islamic country is the most logical first step. The EU should welcome a state which could provide a positive example of how Islam is completely compatible with democracy, progress and human rights.

negative: Families and other social networks can play an important role in supporting and encouraging an offender as they rehabilitate. Wives, husbands and children can effectively monitor the behaviour of an offender when trained staff are unavailable. Given that the imprisonment of an adult family member is emotionally traumatic and financially damaging, families have a strong incentive to ensure that rehabilitation is successful.  Disruptive family environments are also catered for by the proposition resolution. Where family breakdown is a cause of criminality, social workers and rehabilitation specialists will be able to “treat” the family alongside the offender. Underlying drug or alcohol addictions can be addressed. ‘Therapeutic programs’, as they are termed, enable offenders to be rehabilitated by and within the community in a ‘living-learning situation’ [i] .  Prison on the other hand is an unsupportive environment where offenders are blamed for their behaviour and sometimes coerced into rehabilitation programs [ii] . In a prison context, an offender would be treated in isolation, without the opportunity to address underlying familial issues that might cause reoffending. Prison can be iatrogenic (increase risk) by removing offenders from their source of social support, families, jobs and accommodation; rehabilitation is more likely to be effective when it is used in conjunction with those factors, not apart from them. Furthermore, the available evidence suggests that prison staff hold ‘rather unsympathetic’ attitudes towards prisoners [iii] , inferring a culture unfavourable to effective rehabilitation.  Although an offender may be prevented from committing crime for the duration of a prison sentence, this does not represent a significant advantage over the proposed resolution. For the reasons set out above, a prisoner released from a custodial sentence is likely to be incentivised to engage in crime (due to a lack of employment opportunities and social isolation), and will commit more serious types of crime.  [i] Day, A., Casey, S., Vess, J. & Huisy, G., “Assessing the Social Climate of Prisons”, February 2, 2011 from Australia Institute of Criminology, Page 8/Page 32  [ii] Day A. & Ward T., “Offender Rehabilitation as a Value-Laden Process” in International Journal of Offender Therapy and Comparative Criminology (June 2010: Vol 54. N.3) Page 300  [iii] Day A. & Ward T., “Offender Rehabilitation as a Value-Laden Process” in International Journal of Offender Therapy and Comparative Criminology (June 2010: Vol 54. N.3) Page 294

negative: Banning the book would have simply increased its role as an iconic symbol.  Extreme parties frequently thrive when they are able to present themselves as being suppressed by a supposed elite. Their ability to portray themselves as being unfairly silenced by a capricious elite has long been used to attract support by parties on the far-right in Europe and elsewhere. For example the far right National Democratic Party went to court to get its newsletter delivered by the postal service. [i] Indeed, given the weakness of many of the arguments they make, silencing them has frequently been far more self-defeating than opening up their beliefs to scrutiny [ii] .  As long as Mein Kampf remained unavailable it acquired the inevitable allure of the unattainable. The book could be presented as having a status far beyond what it is – the ill thought-out and self-indulgent ramblings of a bad writer.  At the moment the book is not, per se, banned, it’s just that the owners of the copyright haven’t allowed publication until now. As a result, come 2016, there would have needed to be an intervention in the normal flow of events to prevent its subsequent publication; Munich’s Institute for Contemporary History had already said it would publish the book. [iii] This would have given the impression that mainstream German society was in some way afraid of the book or its contents and given credence to the suggestions of extremists that there is no effective response to their arguments. By publishing the book in this manner, the state removes both the allure of the hidden icon for devotees and any commercial interest for other publishers. Added to which, those prepared to plough through it (even Mussolini said that it was boring) will at least be rewarded with historical insights from leading scholars.  [i] Reuters, ‘German far right in legal battle over free speech’, Yahoo News, 29 June 2012,   [ii] Bavaria to publish ‘unattractive’ new edition of Mein Kampf. Tony Paterson. The Independent. 26 April 2012.  [iii] Relax News, ‘’Mein Kampf’ to see its first post-WWII publication in Germany’, The Independent, 6 February 2010,

negative: Some schools do have different rules for religious students, so that those students can express their beliefs. For example, a school might let Muslim girls wear some of their religious items of clothing mixed with the school uniform (e.g., Reading Girls' School)[2].

negative: primary secondary teaching religion god science evolution house would teach The scientific community as a whole overwhelmingly rejects Creationism.  95% of all scientists accept evolution, and only a fraction of those that do not accept Creationism. [1] The numbers are even smaller among biologists, the people most qualified to discuss the relative merits of Creationism and evolution, as the study of life and biological processes are their specialty. There is, in fact, greater consensus in biology than in virtually any other discipline. Evolution is often called one of the most thoroughly proven theories, more so even than such things as the observable laws of physics, which break down at the subatomic level. Evolution is a constant, which is why it has survived as a theory for 150 years. [2] The scientific community always fights any effort to institute Creationism in schools through the political process. [3] This is why, when court cases are brought on the issue of teaching Creationism, the panel of scientists is always on the side of evolution. Only a few discredited cranks support Creationism, and they invariably break down under cross-examination when they can offer no positive evidence for their claims. Furthermore, many scientists have religious faith and accept evolution. They simply see no reason to reject observable reality just to serve faith [4] . Creationists try to portray evolution as contrary to religion, which forms one of the main planks of their political campaigns against it, but such claims are fallacious. Science and faith can be compatible, so long as people are willing to accept observable reality as well as belief. The scientific community rejects creationism because it is not true and is not science.  [1] Robinson, B. 1995. “Public Beliefs About Education and Creation”.  [2] Lenski, Richard. 2011. “Evolution: Fact and Theory”. Action Bioscience.  [3] Irons, Peter. 2007. “Disaster in Dover: The Trials (and Tribulations) of Intelligent Design”. University of Montana Law Review 68(1).  [4] Gould, Stephen. 2002. Rocks of Ages: Science and Religion in the Fullness of Life. New York: Ballantine Books.

negative: Negative campaigning creates voter apathy and prevents accurate reporting of candidates’ policies and ideologies.  The contemporary political environment throughout much of the democratic world- and especially the USA- is mired in negative and aggressive campaigning. Tactics of this type breed apathy and anomie among groups within society who have previously been politically engaged. Politicians are increasingly portrayed as uniformly corrupt, incompetent or both.  Research published by Stamford University in the late nineties has linked an overall decline in voter turnout (approximately 10% between 1960 and 1992) [i] and a further decline in voter roll-off (the likelihood that an individual will vote for a high office, but neglect to vote for state or federal legislative positions) to increased reliance on attack ads and negative campaigning among American politicians. The authors of the Stamford report identify several causative factors underlying this connection.  Firstly, the study acknowledges that adverts attacking an individual’s credentials, policies or background are likely to reduce the number of voters who back a particular candidate. However, campaigns of this type do nothing to increase support for alternative candidates. The supporters of a politician undermined by negative campaigning are unlikely to switch to his or her opponent, preferring instead to abstain from the vote. Although party- or candidate- loyalty can be quickly disrupted, it takes a considerable amount of time for a party or politician to gain a voter’s trust [ii] .  As proposition will show, negative campaigning tends to engender further negative campaigning, leading to the main contenders in an election forgoing the use of positive campaign media. In short, aggressive campaigning is effective in reducing the popularity of opponents of a particular candidate, but this advantage comes at the expense of preventing that candidate from broadening his support-base or contributing meaningfully to democratic discourse.  Secondly, building on the previous point, voters have become increasingly aware negative campaigns’ ability to sterilise political debate. Voter apathy rises in response to aggressive campaigning that highlights flaws in the policies of political opponents, but does nothing to explain the contributions that another candidate may make.  Declining turnout figures are also a response to the knock-on effect that negative campaigning has on independent media [iii] . The press tends to use more airtime and page-space covering attack campaigns, due to their sensationalist and lurid nature. Especially in the US, newspapers and television stations function as commercial entities, and controversy and fear mongering will always draw in more readers or viewers than cool, balanced argumentation [iv] . This tendency, in turn, closes off an important forum for public debate on the merits of candidate’s policies and on issues that voters may want to see addressed.  Reporting on the shock tactics and partisan comments of politicians sells newspapers, but reporting on the statistics, proposals, claims and counter-claims of formal political debate does more to convince voters that their political system is representative and responsive to their needs.  Banning overtly negative campaigning will remove the perverse incentives that distort press coverage of the meaningful, practical details of election campaigns. Consequently, voters will be able to draw on a wider range of information when making their choice at the ballot box. A ban will prevent politicians from engaging in attrition based campaigns designed purely to breed apathy among their opponent’s supporters. Participants in the political process should be encouraged to test and investigate each other’s policies, premises and ideals. The evolutionary, dialectical pressures that debate of this type exerts will ultimately lead to more refined policy making. In attempting to do more and offer more to voters, politicians will be forced to survey and interact with a wider range of potential supporters than they normally would.  [i] Winning, but losing. How negative campaigns shrink electorate, manipulate news media. Ansolabhere, S. Iyengar, S. Stamford University.   [ii] Winning, but losing. How negative campaigns shrink electorate, manipulate news media. Ansolabhere, S. Iyengar, S. Stamford University.   [iii] Winning, but losing. How negative campaigns shrink electorate, manipulate news media. Ansolabhere, S. Iyengar, S. Stamford University.   [iv] Political attack ads can be effective but risky. Rotman Business School, 10 May 2004.

negative: Based on allegation rather than proof (cf. Sorcery, witchcraft, etc.)  Blasphemy, by its nature, is ‘all in the eye of the beholder’. It is impossible, in most cases, to determine whether there was intent on the part of the accused and as a result it is difficult to codify in legislation. Equally, unless the law takes a particular theological position, one person’s blasphemous slur is another’s sacred profession.  It relies on the predicate that the person alleging blasphemy was offended or felt their faith was under attack.  Of course these offences are very real and may at times be possible to codify but they cannot be applied universally because the perceptions they necessitate are not universal.  As a result, as in the case given above, allegation and proof must be deemed to be the same thing - to be accused is to be found guilty [i] . Acts of blasphemy cannot rest on intuited human norms – I do not wish to be harmed in this way therefore you do not wish it either – because those involved have a different understanding of the harm.  In the light of this there may be many remedies for blasphemy but legislation in general and criminal sanctions in particular cannot be appropriate.  [i] The Economic Times. Rajiv Jayaram. Blasphemy law represents coercive nature of Pakistan towards minorities. 27 August 2012.

negative: church marriage religions society gender family house believes reproductive The bill violates the Philippine values of harmony and respect  Perhaps the most important values in the Philippines are social harmony and respect for the family. [i] The Reproductive Health bill undermines both. Allowing contraception will take away a psychological barrier that prevents pre-marital or casual sex and once that barrier is crossed the individual will have higher sexual activity. [ii] In the Philippines this will mean greater numbers of teen pregnancies and pregnancies out of marriage because abortion will remain illegal.  In terms of politics these values mean support for democracy but also being against corruption and graft. [iii] Obviously the bill has been very politically divisive so undermining social harmony but also to pass this bill many parliamentarians had to be bribed so undermining this social harmony. The Reproductive Health bill represents the worst excesses of the pork barrel buffet. With a single-mindedness of purpose, the presidential palace has put everything on the table to shore up the votes required in parliament. Legislators, who had previously voted against the legislation, often repeatedly, where threatened with the loss of programmes in their constituencies if they failed to back the project, which has been at the heart of the presidential agenda [iv] .  [i] Dolan, Ronald E., ed., Philippines: A Country Study. Washington: GPO for the Library of Congress, 1991.   [ii] Arcidiacono, Peter, et al., ‘Habit Persistence and Teen Sex: Could Increased Access to Contraception have Unintended Consequences for Teen Pregnancies’,  P.30  [iii] Talisayon, Serafin D., ‘Teaching values in the natural and physical sciences in the Philippines’, University of the Philippines,   [iv] Philippine Daily Inquirer. Philip Tubeza. ‘Philippine President accused of ‘bribing’ Congress’. Reported on Yahoo News 19 December 2012.

negative: Publication is inconsistent with other legislation.  Publication of the book provides another symbol for European neo-Nazis who present a very real threat. The Swastika and Nazi salute remain banned in Germany and other jurisdictions; this should be added to that list. [i]  If Mein Kampf were one of a kind, there might be an argument in favour of treating it in the manner suggested by Proposition. However, the reality is that it isn’t. All sorts of Nazi imagery remain banned and not just in Germany and not just because others find them offensive. They are banned because they serve as rallying points for some of the most dangerous elements in society who, in turn, pose a very real and immediate threat to the physical well-being of groups ranging from immigrant to Jews to homosexuals.  The real issue of consistency, if the Swastika is banned, then why not add Mein Kampf to the list? At the time of the prohibition of these other images, there was no need to do so as it was unavailable as a result of copyright. It is not unreasonable to suppose that, had that not been the case, it would have been banned at the time. All additional legislation would do now is to rectify an historical oversight.  [i] Evans, Stephen, ‘Mein Kampf: Bavaria plans first German publication since WWII’, BBC News, 25 April 2012,

negative: ethics life house believes right die It is impossible to frame a structure which respects the right to die for the individual but that cannot be abused by others.  In terms of moral absolutes, killing people is wrong sets the bar fairly low. Pretty much all societies have accepted this as a line that cannot be crossed without the explicit and specific agreement of the state which only happens in very rare circumstances such as in times of war.  There is a simple reason for a blanket ban. It allows for no caveats, no misunderstandings, no fudging of the issue, and no shades of grey. Again, the reason for this approach is equally simple; anything other than such a clear cut approach will inevitably be abused [i] . As things stand guilt in the case of murder is determined entirely on the basis that it is proven that someone took another life. Their reasons for doing so may be reflected in sentencing but the court is not required to consider whether someone was justified in killing another.  It is in the nature of a court case that it happens after the event and nobody other than the murderer and the deceased know what actually took place between them. If we take shaken baby syndrome cases as an example the parent still loves the child, they have acted in the madness of a moment out of frustration. It’s still murder. Supporting a dying relative can be no less frustrating but killing them would still be murder, even where that comes after a prolonged period of coercion to fill in forms and achieve the appearance of consent. It would, however, be very hard to prove. At least with a baby we can assume consent was not given, that would not be the case here.  [i] Stephen Drake and Diane Coleman. ‘Second Thoughts’ Grow on Assisted Suicide. The Wall Street Journal. 5 August 2012.

negative: global politics society minorities house believes south ossetia should be Georgian rule in South Ossetia is historically illegitimate and oppressive  Modern Georgia never really controlled S. Ossetia. South Ossetia declared independence from Georgia shortly after Georgia gained independence from the disintegrating USSR in 1991. South Ossetia has maintained de facto independence ever since. [1] Georgia, therefore, cannot really claim to have had sustained, legitimate sovereign control over South Ossetia in modern times. Even the USSR recognised S. Ossetia as distinct from Georgia, with the Kremlin stating in 1920 that “we consider that Ossetia should have the power it prefers. Georgian intrusion into affairs of Ossetia would be an unjustified intervention into foreign internal affairs”. [2] S. Ossetia was an autonomous region within the USSR. It was not considered part of the same region that is now Georgia, and thus during its years under the USSR, S. Ossetia built up a significant degree of autonomy and independence in its internal functioning. Therefore, Georgia's only real claim to South Ossetia must extend back nearly a century, before the time of the Soviet Union.  This significantly weakens Georgia's claim over South Ossetia, but moreover Georgia's historical claim on South Ossetia is quite weak even in isolation. This is because S. Ossetia has its own distinct language and history to that of Georgia. Ossetian or Ossetic is a member of the Northeastern Iranian branch of Indo-European languages. About 500,000 people speak Ossetian in Ossetia. [3] , [4] That Ossetia has this distinct language is an important fact in favour of its status as a nation-state and in favor of its independence. Georgia, however, has been accused of committing genocide against the South Ossetians in 1920, 1993, and 2008, with tens of thousands of S. Ossetians dying over the course of these conflicts. [5] The Georgian government has also attempted to suppress S. Ossetian culture and identity, for example banning the use of the Ossetian language in official documents and abolishing S. Ossetian autonomy within Georgia. [6] Georgian rule in S. Ossetia is therefore both ahistorical, due to S. Ossetia's long and recognised history of independence and cultural and linguistic distinctness, and illegitimate, as the Georgian government has waged war upon the very lives and identity of the S. Ossetian people.  [1] BBC News. “S Ossetia votes for independence”. BBC News. 13 November 2006.   [2] Bzarov, Ruslan. “Independence of the Republic of South Ossetia – a guarantee of safety and reliable future of the Ossetian people”. Speech of Doctor of historical sciences, Professor Ruslan Bzarov at the VI congress of the Ossetian people. September 2007.   [3] BBC News. “S Ossetia votes for independence”. BBC News. 13 November 2006.   [4] Omniglot. “Ossetian”. Omniglot.   [5] Portyakova, Natalya and Sysoyev, Gennady. “Measuring South Ossetia by Kosovo”. Kommersant. 15 November 2006.   [6] Makarkin, Alexei. “How is South Ossetia different from Kosovo?”. RIA Novosti. 9 March 2006.

negative: Faith schools can be necessary for a religious upbringing.  Sometimes faith schools are necessary for children to get a full picture of the religion that they have been born into, particularly religions, like Islam, that are based mainly in societies unlike our own and far away from our countries. In these cases, banning faith schools is tantamount to preventing parents from bringing their children up in the faith they want them brought up in. The opposition believes that this legislation is, therefore, equivalent to depriving people of religion. [1]  [1] Glenn, Charles L. “The Ambiguous Embrace: Government and Faith-based Schools and Social Agencies.” Princeton University Press. 2002.

negative: Braille should be offered the same protection as minority languages.  The issue of the protection of minority languages is a difficult one for most governments as it is usually argued that most speakers of such languages also make use of the dominant language and, where they don’t, they should learn for their own good. For example French speakers in Canada must also learn English. [i] However, there are senses and experiences that are uniquely held within a community and expressed within those languages. In many ways Braille functions in similar ways, a shared experience between those who read it, a bond between users and, for the most part, denied to outsiders. By its nature, it is tactile and speaks in a way that is not true of audiobooks prepared for a wider market. In purely practical terms there is relatively little difference between reading speeds in Braille and listening to audiobooks (about 130 against 150 wpm). [ii] Learning Braille also has immense practical benefits, not least of which is being employable, 90% of those who are braille literate are employed compared to 33% of blind people who are braille illiterate. [iii]  It seems simply strange to insist that those who have already lost one form of access to the wider world – indeed the method most widely used in that world – should be denied another simply because it is deemed to be cheaper, easier or ‘better for them’. Indeed such an action is deeply redolent of the debate over minority languages. Although not all of the blind community prefers to use Braille, many of them do and that would seem sufficient reason to respect it as an important way in which they interact with the world, and receive and impart ideas – the twin pillars of free speech [iv] .  [i] Burnaby, Barbara J., ‘Language Policy’, The Canadian Encyclopedia, 1996,   [ii] Reading Braille. RIDB Crenwick Centre.  [iii] Ouellette, Matthew David, ‘Low Cost, Compact Braille Printing Head For Use in Handheld Braille Transcribing Device’, Mechanical Engineering Master's Theses. Paper 41. p.2   [iv] Guidelines on the use of minority languages in the broadcast media. Minority Rights Group International.

negative: Introducing new ‘good’ laws can drive sex work activities underground, and contradictorily reduce access to necessary health care services. Legislation does not ensure universal access: legalising sex work does not stop unequal politics.  First, the provision of HIV/AIDS treatment and care is dependent on the global-economy and influenced by investor faiths, ethics, and motives [1] . Therefore access to ART (Antiretroviral treatment) among sex workers is controlled by who is providing aid and distributing resources. Second, the most effective prevention strategy is believed to be ABC (Abstinence, Be faithful, and use a Condom). Such mottos exclude sex workers, and directly place the burden of HIV/AIDS to the individual. Such mottos are founded on strong Christian beliefs - legalising sex work cannot easily change traditional structures.  [1] A decline in global AID funding has been noted with the global economic downturn (World Bank, 2011). Further, the impact of faith-based institutions, and PEPFAR’s ‘anti-prostitution pledge’, on HIV/AIDS has been discussed (NSWP, 2011 Avert, 2013).

negative: The South African reconciliation commission has proven itself to be ineffective  Frequently cited as the most successful post conflict restorative justice programme in recent history, South Africa's Truth and Reconciliation process has failed in a number of ways.  Polls show that different races are more polarised after its work, rather than less [i] , so reconciliation seems to be failing [ii] . As the journalist Peter Storey comments, “some have decried the absence of repentance in many amnesty applications [made to the South African Truth and Reconciliation Commission]. Apart from the fact that this is a further damning judgment on perpetrators, the legislation does not require repentance, only the truth.”  Storey notes that “The issue of amnesty has been… controversial. Some victims’ families challenged these provisions in South Africa’s highest court[s].” [iii]  The South African Reconciliation Commission also promised financial redress for victims and their families, but this has largely failed to appear.  [i] Ubu and the Truth Commission. Director’s note. 2007, Jane Taylor, University of Cape Town press  [ii] “Antonette’s story”, BBC News Online, 29 October 1998.   [iii] “A Different Kind of Justice: Truth and Reconciliation in South Africa”, The Christian Century, 10 September 1997.

negative: It causes division within society  Religious symbols, such as the veil divide society. When some Muslim women wear the veil, it creates pressure on others to do so as well. Pressure comes from wanting to fit in, and pressure from other people in the community seeing those who don’t wear the veil as being somehow less religious.  Allowing it in schools makes it more visible to non-Muslims, making them more likely to perceive it as a core part of the faith. It then gives the impression to outsiders that Islam is more extreme than it really is.

negative: The notion that money is the best way of judging value is far more damaging to society than the Arts  If the value of a degree is judged purely on the likely salary at the end of it, then society has a very real problem. Even without rehearsing the fact that other disciplines would vanish by the wayside, it also ties into the myth that a degree is simply a vocational tool to increase the salary of the person taking it [i] .  The mindset that insists that everything can be reduced to the level of individual income has also brought us the obscenity of the bonus culture in high finance and, so far, five years of recession. The value of the arts is primarily non-monetary; it comes from the psychological benefit of well-designed buildings [ii] or the happiness and creativity stimulated by engaging with a work of art. [iii]  University fulfills a far wider societal role in terms of training the mind and socializing the individual. For the vast majority of students, it also provides a respite between the constrictions of the family home and those of the workplace.  It is also just possible that people select their degrees primarily because they are interested in them. That in itself is something that cannot be said of significant parts of the world of work.  The logic of this motion is that all members of society are employers – or at least wealth generators – first and last. Their role as voters, community members, parents, and plain human beings seems to be irrelevant to both the spirit and wording of the motion and the Proposition’s case.  [i] Edgar, David, ‘Why should we fund the arts?’ The Guardian, 5 January 2012.   [ii] Steadman, Ian, ‘Study: school design can significantly affect a child’s grades’, Wired.co.uk, 3 January 2013,   [iii] Alleyne, Richard, ‘Viewing art gives same pleasure as being love’, The Telegraph, 8 May 2011,

negative: It is fashionable to exaggerate the pervasiveness of the “negative campaign environment”, but democracy still functions perfectly well in almost all liberal states. People still vote when their vote will matter the most. Voter turnout in the 2008 [i] American presidential election and in the 2010 UK general election [ii] was significantly higher than in previous years. Both of these elections took place against the backdrop of a rapidly evolving financial crisis. Both elections focussed on candidates promoting a wide range of new and radical ideas. Both elections produced a preponderance of attack adverts that focussed on the content of policies, ideologies and the reliability of evidence showing the candidates’ previous policy success. With one or two over-reported exceptions, the politics of the personal was largely absent in both the US and the UK.  Moreover, liberal-democratic ideals promote openness and transparency within both the government and the political class. Voters are entitled to information on a candidate’s “down-side”; the opponents of a candidate are obviously well placed to voice such concerns. Journalists risk accusations of bias if they attempt to publish details of an individual politician’s failings in office. However, when these issues are raised by an opponent of that politician, the press is placed in a position that allows it to act as a disinterested assessor of that claim. Far from simply reproducing negative messages, as side proposition claim that they do, the mass media frequently conduct detailed investigations into the content of attack adverts. “Ad watch” reports of this type are now a common feature of US election coverage [iii] . The interrelationship of politicians and the press enhances the transparency of the campaigning process.  Proposition have unrealistic expectations when it comes to assessing the efficacy of campaign adverts. It is true that an attack advert will not be able to convert a supporter of its target into a supporter of the attacking politician. However, this is equally true of positive campaign adverts. The transfer of political loyalties will always be a long, drawn out process that on-spec campaigning cannot hope to influence [iv] .  The resolution would compromise the efficiency of political campaigning by obliging candidates to over emphasise the role of ideology and policy in campaign literature, rather than their qualities as a decision maker.  Moreover, the resolution would encourage politicians to “over-promise” in manifestos and campaign literature. If the only means by which contenders in an election can distinguish themselves is by pledging to initiate more new policies, taxes, tax cuts, projects or consultations than their opponents, the workloads of successful candidates will become artificially inflated and unmanageable.  In short, politicians running for office will be incentivised to create ever more outlandish manifesto pledges and policy initiatives. Due to term-limits, organisational inefficiencies and unpredictable, emergent problems, very few of these promises will be realised. The consequence of this situation is obvious. When politicians fail to keep their promises, citizens will lose confidence in the effectiveness of the state.  There is greater utility in encouraging politicians to be cautious and conservative when campaigning. If an election is dominated by fantastical and elaborate schemes that are left unfulfilled, the likely result will be chronic apathy and disengagement among the electorate – precisely the outcome that proposition wish to avoid.  [i] Voter turnout in presidential elections: 1828-2008, The American Presidency Project,   [ii] The Electoral Commission,   [iii] Winning, but losing. How negative campaigns shrink electorate, manipulate news media. Ansolabhere, S. Iyengar, S. Stamford University.   [iv] Effectiveness of negative political advertising. Won Ho Chang and others. 1998. Ohio University, Scripps School of Journalism.

negative: The right to privacy counterbalances the state's obligation to ban sadomasochistic sex  y the proposition, those who want to engage in violent sexual activities will do so, irrespective of laws to the contrary. Without undermining core liberal concepts of privacy and freedom of association, the state will be unable to regulate private sexual interaction. This being the case, when is violent activity most likely to be detected and prosecuted under the status quo? When such acts become too visible, too public or too risky. When the bonds of trust and consent that (as the proposition has agreed) are so vital to a sadomasochistic relationship break down.  Liberal principles of privacy and autonomy allow individuals to engage in consensual activities that may fall outside established boundaries of social acceptance. In this way individual liberty is satisfied, while the risk of others being exposed to harmful externalities is limited. In the words of the anthropologist and lawyer Sally Falk-Moore, “the law can only ever be a piecemeal intervention in the life of society” [i] .  The prosecution of a large and organized community of sadomasochistic homosexual men in the English criminal case of R v Brown was in part motivated by the distribution of video footage of their activities [ii] . Doubts were also raised at trial as to whether or not some of the relationships within the group were entirely free of coercion. Their activities had become too public, and the bond of consent between the sadistic and masochistic partners too attenuated for the group to remain concealed.  Individuals break the law, in minor and significant ways, all the time. Due to the legal protection of private life, due to an absence of coercion, due to a consensual relationship between a “perpetrator” and a “victim”, such breaches go entirely undetected. The general right to privacy balances out the obligation placed on the state to ensure that individuals who encounter abuse and exploitation within sadomasochistic relationships can be protected.  The protection afforded by privacy incentivizes individuals engaged in S&M activities to ensure that they follow the highest standards of safety and caution. Arguably, where “victims” have consented to being injured, but have then been forced to seek medical treatment due to their partner’s incompetence or lack of restraint, complaints to the police by doctors and nurses have helped to identify and halt reckless, negligent or dangerous sadomasochistic behavior.  Correctly and safely conducted, a sadomasochistic relationship need never enter the public domain, and need never be at risk of prosecution. However, without the existence of legal sanctions the state will have no power to intervene in high-risk or coercive S&M partnerships.  [i] “Comparative Law in a Global Context: The Legal Systems of Asia and Africa”, Werner Menski, Cambridge University Press, 2006  [ii] Annette Houlihan, ‘When “No” means “Yes” and “Yes” means Harm: Gender, Sexuality and Sadomasochism Criminality’ (2011) 20 Tulane Journal of Law & Sexuality: A Review of Lesbian, Gay, Bisexual, and Transgender Legal Issues 31

negative: A ban on face coverings wouldn’t be a target to a particular faith as it would also ban veils that might be desired by people of other faiths as well. Moreover only a small minority of Muslim women in Europe wear the veil; in France with 5million Muslims it is thought that only 350 wear the face veil. [1]  [1] O’Neill, Brendan, ‘There’s nothing enlightened about burka-bashing’, Spiked, 19 September 2013,

negative: It is almost impossible to guarantee that groups are truly independent, in the sense in which side opposition uses the word. In America, so called “527” organisations [i] , which profess no direct affiliation with a candidate, are permitted to launch campaigns to attack or support particular politicians, without being subjected to the same funding limitations and fair conduct rules as political parties. [ii]  Right-to-life groups and religiously motivated organisations may operate as 527s, along with groups controlled by business organisations. Coordination between 527 groups, candidates and political parties is banned in the US. In practice, however, the close alignment of the groups’ ideological objectives and the characteristic policies of Republican and Democrat candidates leads to 527s taking their cues (and their targets) from the pronouncements of politicians and their campaigns.  Groups such as Citizen’s Solidarity and the Indian anti-corruption movement mobilised around Anna Hazare [iii] are comparatively rare. Where flaws in a nation’s democratic institutions are pervasive, affecting coalitions, government and opposition parties, the role of the press as a neutral observer is usually more effective than political attacks in bringing problems to light – consider the role of the Daily Telegraph in disclosing British MP’s misuse of their publicly funded expense allowances [iv] .  [i] “FEC collects $630000 in civil penalties from three 527 organisations”. Federal Election Commission, 13 December 2006.   [ii] Section 527, United Stated Internal Revenue Code.  [iii] “No modern-day Mahatma”. The Economist, 27 April 2011.   [iv] MPs’ Expenses. The Daily Telegraph.

negative: nothing sacred house believes bbc should be free blaspheme Proposition are obfuscating attacks on the right to a free expression of religious faith, free of ridicule or threat for doing so behind the BBCs obligation to be fair. This right is established in national and international law where it is not treated as comparable to what someone might find interesting as part of the nights viewing. The latter is clearly trivial by comparison to the former.  Those leading the protests have been quite clear that they have no objection to free speech and discussing, and disagreeing with, various religious themes – so long as that is done in a respectful manner. It was offensive that it had been shown at the National Theatre and then in Cambridge; for it to be broadcast on the de facto ‘flag carrier’ of British broadcasting is simply unfair to the many Christian licence fee payers who help fund the BBC’s output [i] .  [i] The Christian Voice. Statement from their website in 2005.

negative: Blasphemy can be a valuable act of expression. It is misleading to try and conflate blasphemous statements with statements that lack intellectual merit, are bigoted or hateful. The proposition side attempt to exclude “decent and temperate” questioning of religious values from the scope of anti-blasphemy laws, but they fail to recognise that language is a broad, imprecise and malleable tool. Words that may be understood as temperate and even-handed by one speaker may deeply shock another. Even a simple and plainly stated denial of God’s existence was interpreted as tantamount to blasphemy by the early liberal philosopher John Locke. Locke saw acceptance of the core truths of the Christian bible as being a vital indicator of and individual’s trustworthiness and willingness to comply with social norms.  It is easy to envision scenarios in which adherents of certain religions may find any attempt to dispute the historical and philosophical foundations of their faith deeply offensive, no matter how calmly and respectfully the dissenting position is communicated. Discussions of natural selection have become one such battleground. Despite the measures taken by philosophers and scientists to highlight the compatibility between religious faith and scientifically informed ontologies, despite the measured and carefully regulated court cases that have been used to decide this issue, many Christians regard discussion and teaching of evolution as part of natural history threatening and offensive.  Even irreverent humour or mockery can sometimes be used to make valid and useful observations about the structure and values of religions. For example, the act of angering someone by ridiculing their deity, or the tenets of their faith, could make the point that a particular religion is closed-minded or too hidebound. Important aspects of our characters are revealed when we are invited to adopt aggressive or defensive attitudes. It is not for a government to decide whether blasphemous statements contribute to social discourse; it is up to the individuals engaged in that exchange. It is not acceptable, in the absence of an intention to expose a particular group of people to a real risk of physical harm, to allow debate and free speech to be curtailed by the use of legal force.  The meaning of words need not be plain and obvious, either. Implication and allusion play an important role in language. Implied meanings and innuendos have done much to complicate the legal processes used to protect individual reputations against slurs and falsehoods. In a criminal, rather than a civil context, similar principles are likely to make blasphemy prosecutions expensive, unwieldy and inconsistent.

negative: marriage society gender family house would ban arranged marriages eu countries The new laws can set a precedent, even if it takes time. Bringing into practice such a law would arguably help send a message that certain practices do not sync with the sorts of societies European countries try to forge – this includes cases of Female Genital Mutilation, honour killings and forced marriages. Although the law is likely to be hard to police initially, in time it could allow for greater respect for values about the rights of individuals to be adopted by diaspora communities in Europe.  Other countries have adopted measures that are equally as far-reaching, such as the banning of wearing religious symbols in French schools. [1] Countries outside of Europe demand that ex-patriot Europeans within their borders comply with specific laws that arte designed to benefit the whole nation. It is therefore hardly unreasonable for EU countries to do the same.  [1] ‘French Scarf Ban Comes into Force,’ BBC, 2 September 2004 -


query: The very payment of reparations exerts a neo-colonial power over former colonies.  The recognition that many former colonies are in desperate economic need only adds to the sense that former colonial powers desire to hold sway over them. Giving reparations induces dependency and can weaken the appearance of government in the former colonies, and may allow the donor government to exert influence over policy areas within the recipient country [1] . Far from giving the recipient country the means to develop itself as an independent nation, this motion simply recalls the old power structure which existed during colonisation.  [1] Accessed from  on 12/09/11

positive: africa global house believes former colonial powers should pay reparations There is a fundamental difference here between colonisation and the modern day; whereas colonial powers were formerly damaging infrastructure [1] and natural resources [2] , in the modern day under reparations they would be helping to preserve such resources and finance the development of a sound infrastructure. Nor would the former colonial powers be exerting military strength [3] [4] [5] . There is an obvious difference between the relations of a colonial power and its colony, and a developed nation offering reparations to a less developed nation. One notable change is that the flow of money has changed direction – instead of exploiting the economic potential of the colony, the developed country is actually giving money to the former colony. This opposition point simply does not stand  [1] Accessed from  on 12/09/11  [2] Accessed from  on 12/09/11  [3] Accessed from  on 12/09/11  [4] Accessed from  on 12/09/11  [5] Accessed from  on 12/09/11

negative: africa global house believes former colonial powers should pay reparations Reparations would be a step towards closing colonial scars.  It is difficult for former colonies to feel as if they can move on and develop a wholly independent identity when their ties to the past, and to their former colonisers, have not been definitively ended. For example, while it is important to remember those who suffered under slavery, the overwhelming memory of it [1] overpowers the history of those countries and innately links them back to former colonial powers. Furthermore, many of the problems now faced by former colonies can be traced back to the actions of colonial-era masters, for example the birth of ethnic tensions between minorities in Rwanda [2] and Burundi [3] . In order to move on from that damaging legacy, and to conclusively prove that such prejudices are always wrong, it is necessary for former colonial powers to show a tangible move towards closing that colonial chapter of their history. In this way they can begin to move towards a fresh, equal and co-operative relationship with the developing countries which were their former colonies, without the background of history which currently warps such relationships. Italy’s payment of reparations to Libya [4] allowed Libya to ‘mend fences with the West’ [5] and to improve international relationships. This is a step to recognise developing countries as a nation, rather than an economic opportunity. In this way, reparations would be an effective way of demonstrating a global community and spirit.  [1] Accessed from  on 12/09/11  [2] Accessed from  on 12/09/11  [3] Accessed from  on 12/09/11.  [4] Time. ‘Italy Pays Reparations to Libya’. Published 02/09/2008. Accessed from  on 12/09/11.  [5] Accessed from  on 12/09/11

negative: africa global house believes former colonial powers should pay reparations Most of the Western world is currently undergoing a financial crisis [1] . However prosperous these former colonies might have been, in the modern world they simply do not have the money to provide reparations to these countries on any scale which might come close to closing the economic gap between them. America’s enormous debt almost caused a complete economic collapse in August [2] ; Britain was struggling under £2252.9 billion of debt as on July 2011 [3] . The proposition’s naive balancing argument fails to take into account the realities of the economy and debt in raising this motion – it would be impossible to achieve.  [1] The Telegraph. ‘Double-dip fears across West as confidence crumbles’. Published on 30/09/2011. Accessed from  on 12/09/11  [2] BBC. ‘IMF calls for US to raise debt ceiling and cut spending’. Published 25/07/2011. Accessed at  on 12/09/11  [3] Accessed from  on 12/09/11

negative: africa global house believes former colonial powers should pay reparations This is a very one-sided assertion of past events. It was not only the colonists who acted in an unacceptable manner; for example, during the Indian Mutiny, a party of sepoys ‘execute[d] the 210 women and children’ with guns and knives [1] . Some, though horribly wounded, remained alive until morning [2] . History is very complex; while there were certainly atrocious events, it is unfair and untrue to apportion blame to only one party – namely, the colonists. In any case, in the face of such atrocities, it is completely superficial to imagine that mere money could wipe the slate clean. Reparations are used to correct a past wrong [3] ; it would be derogatory to assume that we can pay people off for acts such as these, and that they require no more hindsight or consideration.  [1] Accessed from  on 11/09/11  [2] Accessed from  on 11/09/11  [3] Accessed from  on 11/09/11

negative: africa global house believes former colonial powers should pay reparations There is already a precedent for paying reparations to such states.  In the past, dominating global powers have paid reparations and compensation for historical wrongs. For example, Germany pays an annual amount of money to Israel to recognise wrongs committed against Jews during the Holocaust, and to recognise the theft of Jewish property at this time [1] . These reparations have helped Israeli infrastructure enormously, providing ‘railways and telephones, dock installations and irrigation plants, whole areas of industry and agriculture’ [2] and contributing to Israeli economic security. Japan also paid reparations to Korea after World War II as the Koreans were ‘deprived of their nation and their identity’ [4] . Britain has paid compensation to the New Zealand Maoris for the damage done during colonial times and the seizure of their land [5] , and Iraq pays compensation to Kuwait for damage done during the invasion and occupation of 1990-91 [6] . There is little reason why other nations should not be paid for the grievances caused to them by domination countries. There is support for the notion that colonial powers should pay for free universal education in Africa [7] ; this would be an entirely appropriate and desirable measure.  [1] 'Holocaust Restitution: German Reparations', Jewish Virtual Library, accessed 16/1/2014,   [2] 'Holocaust Restitution: German Reparations', Jewish Virtual Library, accessed 16/1/2014,   [4] Accessed from  on 12/09/11  [5] Accessed from  on 12/09/11  [6] Accessed from  on 12/09/11  [7] Accessed from  on 12/09/11

negative: The international community has an obligation to help poorer countries, and cannot simply walk away from it over an issue such as this. Exploitation, through imperialism and other means, has been a major feature of Western relations with Africa. From colonial policies to current trade agreements the West has exploited Africa [1] . The West now has an obligation to compensate Africa for the damage which exploitation has done to development. Aid is considered to be vital to ensuring national and international security to the world, removing donations could result in destabilisation as economic links between the government and people deteriorate [2] .  [1] Annan calls for end to ‘unconscionable’ exploitation of Africa’s resources, Stewart, H 10/05/13  [2] United Nations The 0.7% target: An in-depth look

negative: NGOS are better at delivering aid. Governments in those nations most in need of aid are often the least able or willing to deliver that aid. This is particularly true in those states where the line-drawing of colonialism has pitched ethnic groups into conflicts over resources, territory and political recognition. For example, the central government of the former Sudan consistently refused to apportion aid to the country’s restive southern region. Khartoum’s conduct prolonged conflicts in the area and hastened South Sudan’s secession. Similarly, the Nigerian government has no credibility in the Niger Delta region. The Somali government, barely able to assert control over the city of Mogadishu, is unable to distribute aid to other areas of the country. The same is true of south American and south east Asian nations that have been affected by regional insurgencies.  Under these circumstances, many first world states have been forced to withdraw ODA. By contrast, charities have the credibility of not being associated with governments; they can cross national borders and have a presence in rebel controlled areas such as the enclaves of northern Sri Lanka. NGOs are simply more effective at aid delivery in many of the poorest nations.

negative: africa global house believes former colonial powers should pay reparations Time has removed the opportunity to truly make reparations to those who may have deserved it.  Reparations are used to make ‘amends for wrong or injury done’ [1] ; it is impossible to truly achieve this when the victims of wrongdoing are long since dead. Moreover, reparations which may have been made immediately after colonisation could have had a specific purpose – for example, to rebuild property which was destroyed, or to restore items which were wrongfully taken. However, the development of both countries has led to a very different state of affairs in both, and there may no longer be an obvious end for the money from reparations. There is also no precedent for giving reparations to countries after so long a period of time. For example, Germany began paying reparations to Israel in 1952 [2] , only 7 years after World War II ended in 1945. Time also makes it very difficult to judge who the ‘victims’ are now. The descendants of original victims may well be independently wealthy now – would it be right to financially cripple of Western country and their people, already suffering from economic depression, to pay people who may not need it now? In any case, it would take a very long to even work out how we could pay reparations, let alone whether we should.  [1] Accessed from  on 12/09/11  [2] Accessed from  on 12/09/11

negative: This gives all the more reason to act pre-emptively by allowing free and open scholarship and critical analysis of the past. If a nation will not take a long hard look at its own past eventually someone else will and they are just as likely to uncover any skeletons in the closet as a national historian is. If however the government is open to new ideas then they can quickly say sorry, possibly pay some form of reparation and prevent any creation of enmity that will occur through denials. Japan is an excellent example of this; China and Korea are still calling for the Japanese emperor to apologise for atrocities during imperialism. [1]  [1] Kyodo, ‘Japanese Emperor must apologize for colonial rule: S. Korean president’, The Japan Times, 15 August 2012,

negative: africa global house believes former colonial powers should pay reparations What happened during the colonial era was morally wrong.  The entire basis for colonisation was predicated on an innate ‘understanding’ and judgment of one superior culture and race [1] . This ethnocentric approach idolised western traditions while simultaneously undermining the traditions of the countries which were colonised. For example, during the colonisation of America, colonists imposed a Westernised school system on Native American children. This denied their right to wear traditional clothing [2] or to speak their native language [3] , and the children were often subject to physical and sexual abuse and forced labour [4] . The cause of this was simply ignorance of culture differences on behalf of the colonists, which was idyllically labelled and disguised as ‘The White Man’s Burden’ [5] . Colonial powers undermined the social and property rights [6] of the colonies, using military force to rule if civilians should rebel against colonisation in countries such as India [7] . After Indian fighters rebelled against British colonial force in the Indian Mutiny of 1857-58 [8] , the British struck back with terrible force, and forced the rebels to ‘lick up part of the blood’ from the floors of the houses [9] . The actions which occurred during colonisation are considered completely inappropriate and undesirable behaviour in a modern world, and in terms of indigenous rights to culture and to property, as well as human rights more generally. Reparations would be a meaningful act of apology for the wrongs which were committed during the past.  [1] Accessed from  on 11/09/11  [2] Accessed from  on 11/09/11  [3] Accessed from  on 11/09/11  [4] Accessed from  on 11/09/11  [5] Accessed from  on 11/09/11  [6] Accessed from  on 11/09/11  [7] Accessed from  on 11/09/11.  [8] Accessed from  on 11/09/11  [9] Accessed from  on 11/09/11

negative: economic policy employment house would make raising business and labour standards Historically the donor of Foreign Aid has always set down pre-requisites  When a donor nation parts with foreign aid for development to a nation, it must always choose who it prefers to give it to as there is a limited pot of money to donate there needs to be a way of allocating it. It is not surprising therefore that countries with shared colonial histories tend to dominate aid flows, thus Britain has historically given most aid to countries that were its colonies; in 1960 Malta and Cyprus received most, while India was the biggest recipient for much of the rest of the 20th Century. [1] Further, often countries offering aid, such as the US, the UK, and the EU, require the pre-requisite of democracy or the start of a democratisation process. Therefore, it is justified to add a pre-requisite for better standards of business and labour as it helps implementation, and principally meets the goals of the developmental aid itself. [2]  [1] Provost, Claire, ‘UK aid: where does it o and how has it changed since 1960?’, Datablog guardian.co.uk, 14 April 2011,   [2] Dollar, David and Alesina, Alberto. “Who Gives Foreign Aid to Whom and Why?” Journal of Economic Growth, Volume 5, No. 1(Mar., 2000).

negative: SWFs should be welcomed for the benefits they bring rather than ostracized for doing what others do.  Developed countries are guilty of a great deal of hypocrisy in their attitude to the sovereign wealth funds of emerging economies. In the past their own companies were used as instruments of state power, for example BP’s origins lie in Britain’s attempt to dominate Iran’s (at the time known as Persia) oil wealth. [1] The developed world is always willing to buy assets on the cheap, as shown by American banks buying up Asian banks during the Asian Financial crisis at the end of the 1990s. [2] Recently SWFs have proved willing to channel a great deal of investment into poorer states, particularly in Africa, their investments have already surpassed the IMF and World bank’s, [3] boosting their economies and assisting their long-term development through the provision of infrastructure such as roads and ports. This is a much more equal relationship than that promoted by the west, with its manipulation of aid and loans to maintain political influence in former colonies.  [1] BP, ‘Our history’.   [2] The Economist, ‘The rise of state capitalism’, 2008.   [3] Cilliers, Jakkie, ‘Africa and the future’.

negative: Preventing dependence  Direct aid creates dependence and a dangerous client culture among recipient states. ODA is entwined with foreign policy to the degree where aid is no longer allocated on the basis of need, but according to the political and policy objectives of donor states. The USA can muster the political will to provide military aid to Israel totalling nearly $3bn a year [i] , but even in the wake of Live8, real aid (payment of fresh funds to recipients, as opposed to funds acquired by rescheduling existing aid obligations) to the poorest nations in Africa is not as large proportionately.  Not only is ODA increasingly being used to incentivise compliance or non-interference with America’s objectives in the war on terror, as shown by the aid provided to Pakistan for its cooperation in the stationing of US military bases. When ODA is administered in this way, there is an increased risk that recipient governments will be seen by their people as less independent – as stooges of colonial interlopers.  Reliance on ODA can become entrenched but ODA has also created dependent nations such as Micronesia where 4/5 of the population are employed in ‘aid-created’ jobs and the government receives 90% of its revenue from the USA [ii] . It encourages a culture of aid-dependency where nations such as Kenya have come to believe that aid is the only way to lift themselves out of poverty.  [i] Washington Report on Middle East Affairs.   [ii] “Background Note: Micronesia.” U.S. Department of state. 31 October 2011.

negative: It is wrong for donors to attempt to change the policies of a sovereign state. Each state has equal rights, which include the right to be free from interference from any other group [1] . The West is therefore violating state sovereignty when they attempt to change domestic policies which they dislike [2] . African governments have a right to self-determination without the interference from the West; they are no longer colonies.  [1] Political Realism in International Relations Karpowicz, K 02/04/13  [2] Quandzie,E. Anti-gay aid cut: Bring it on, Ghana tells UK 02/11/11

negative: politics general society immigration minorities house would offer increased aid An argument based upon ‘historical responsibility’ and capacity to absorb migrants runs into several problems. First not all developed nations bear historical responsibility for colonialism; should Switzerland and Denmark bear the same historical responsibility as the UK and France? What about countries that were themselves essentially colonies; Finland and Czech Republic? Identifying what counts towards this responsibility is tricky and very open to argument, and even more so working out how many migrants a certain responsibility should result in taking in.  Capacity to absorb migrants is also difficult to judge. A country may have a lot of migrants already showing tolerance but it could also mean that country is already at the point where it can take no more with racism and discrimination rising as a result.

negative: US inflexibility diminishes its leadership role in the world body.  The potential exists for the United States to appear as a bully to the other UN member states by demanding the institution bend to its will or lose support. An appropriate analogy can be found in a country's taxation policy. Individuals cannot simply withhold their taxes because they disagree with a government's policies. That usually lands them in jail. The US faces no such threat for non-compliance and thus makes a show of its leverage over the UN. Such an attitude potentially undermines the desire of other nations to be receptive to serious US needs, resolutions and reforms.  The US therefore needs to be very careful when exercising its power in the UN and deciding how much money to set apart; otherwise countries may start to question the role and importance of such a big international organization.

negative: Giving out money does not encourage people to take responsibility  The beauty of direct cash transfers is that it simply adds a new income stream but this is also its Achilles heel. Providing direct cash transfers will create dependency upon the transfers and reduce the incentive to be earning money from elsewhere. There are several reasons for this.  First because the transfers from the government will be reliable, unlike much of the income the poorest have, the transfers will become the recipients main form of income. This will mean that there is less incentive to be earning money from other sources, which would often mean hard work, so as a result both harming the individual as they do not earn as much and the economy as they will not be contributing to the economy.  Secondly people will take up less work in order to qualify for the transfers; there is no reason to work more if that is simply going to mean that money you would have got from the government is taken away.  The advantage of in-kind transfers is that they help avoid expectations of long term assistance or the state essentially providing everything. [1] Dependency has happened with food aid in Ethiopia where more than five million people have been receiving food aid since 1984; far from getting better the food security situation has if anything been declining during this time and there could be much better use made of Ethiopia’s own resources; only 6% of the country’s irrigable land is used for agriculture. [2]  [1] Holmes, Rebecca, and Jackson, Adam, ‘Cash transfers in Sierra Leone: Are they appropriate, affordable or feasible?’, Overseas Development Institute, Project Briefing No.8, January 2008, p.2  [2] Elliesen, Tillmann, ‘Imported Dependency, Food Aid Weakens Ethiopia’s Selfhelp Capacity’, Development and Cooperation, No.1, January/February 2002, pp.21-23

negative: It is a means of vocalizing support for uprisings and liberty at a remove, preventing the backlash of direct intervention  By enacting this subsidy, the West makes a tacit public statement in favour of those involved in uprisings without coming out and publicly taking a side. This is a shrewd position to take as it blunts many of the fall-backs opposed regimes rely upon, such as blaming Western provocateurs for instigating the uprising. Rather than making a judgment call involving force or sanction, the simple provision of anonymity means the people involved in the uprisings can do it themselves while knowing they have some protections to fall back on that the West alone could provide. This is a purely enabling policy, giving activists on the group access to the freedom of information and expression, which aids not only in their aim to free themselves from tyranny, but also abets the West’s efforts to portray itself publicly as a proponent of justice for all, not just those it happens to favour as a geopolitical ally. In essence, the policy is a public statement of support for the ideas behind uprisings absent the specific taking of sides in a particular conflict. It throws some advantages to those seeking to rise up without undermining their cause through overbearing Western intervention. And that statement is a valuable one for Western states to make, because democracies tend to be more stable, more able to grow economically and socially in the long term, and are more amenable to trade and discourse with the West. By enacting this policy the West can succeed in this geopolitical aim without making the risers seem to be Western pawns.

negative: Whilst it is important for people to remember the terrible troubles people have surviving in very poor countries, we must also remember that direct sponsorship is perhaps not the best way to help people out of poverty - there are a lot of downsides [7]. Would it not be better to hear of how an entire community was improved rather than just a single child or family? Ultimately you can’t force people to give to charity, and at times like these when even in wealthy countries people have trouble getting enough money it must be expected that charitable giving will drop.

negative: The change to remittances may or may not benefit the countries themselves. It is likely that remittances will go directly to individuals. Rwanda may have managed to persuade Rwandans in foreign countries to put money into its sovereign wealth fund but this will often not be an option or individuals will not want to give to their government rather than their families. Most of the time the government will be less well off.

negative: africa asia house would sao tome drop relations taiwan favour mainland Democracy and history have little to do with recognition; PRC is recognised by many democracies around the world. The PRC is also on the side of former colonies having itself suffered a ‘century of humiliation’. The PRC is an observer of the Non Aligned Movement which contains almost all countries that have been colonies. [1]  [1] ‘The Non-Aligned Movement: Background Information’, Government Communications South Africa, 21 September 2001,

negative: Aid money is often misspent, even when handled honestly. By imposing solutions from outside, it favors big projects, "grand gestures" and centralization - all of which may be inappropriate, only benefit a small number of people, and suffer from intended consequences. By contrast, the profits of trade trickle down to the whole population, giving people the power to spend additional income as they choose, for example by reinvesting it in worthwhile local industries and enterprises.

negative: international law philosophy political philosophy politics government house believes The wrongs of colonial powers are by now far in the past. The great majority of people living in former colonies, or indigenous peoples in countries like the US or Australia, have no experience of that time and have not been directly affected by the injustices of colonialism. Making sure that everyone in society has equal rights and opportunities is nothing to do with self-determination.  improve this  Self-determination offers a way to resolve otherwise intractable disputes.

negative: media modern culture international africa house believes african nations should If there is a demand for it, people want it. Not only do indigenous skin-whitening products exist, they are so widespread and popular it cannot be ascribed to a “cringe” on a small area of society.  It is wrong to consider skin whitening to just be a colonial import as if being white is all about looking like a westerner. Many cultures, particularly in Asia but also some in Africa such as Egypt, valued lighter skin tones before colonisation; such tones showed that you were a woman of leisure who did not need to toil under the hot tropical sun. [1]  Maintaining a desire to look lighter may therefore neither be an effect of a neo-colonial mind-set nor create neo-colonial business ties.  [1] Goon, Patricia, and Craven, Allison, ‘Whose Debt?: Globalisation and Whitefacing in Asia’, Intersections: Gender, History and Culture in the Asian Context, issue 9, August 2003,

negative: international law philosophy political philosophy politics government house believes Self-determination and independence is recognition of the fact that indigenous peoples were unfairly treated by colonial powers, and their proprietary rights abused.  In some contexts, separation may not be a realistic option for minority peoples. However, that does not mean that self-determination is not meaningful for such groups. For indigenous peoples, self-determination may take the form of restitution for land that was stolen from them, or compensation and reparations. Furthermore, self-determination may take the form of political autonomy, or greater rights to decide how children are educated, or parallel systems of justice such as sharia courts. Self-determination is about representation and identity and choice - not about outcomes.

negative: Damages the country’s reputation  Rightly or wrongly countries are judged in part based upon the past; In Europe Germany is regularly judged on the basis of the Nazi’s [1] and in Asia Japan on the basis of its atrocities in World War II. [2] Any nation would be sensible to want to avoid such vilification on the basis of actions taken by one’s ancestors and the further back the less sense such vilification makes sense. Digging up past wrongs for the sake of digging is wrong simply because of the souring effect it can have on the present. If there are dark areas of the past that have been forgotten then it is best to leave them forgotten than rather than risk creating new enmities between nations. Although not an exact parallel rather similar would be the creation of the Hutus and Tutsis in Rwanda. The Belgian colonial powers divided the population into several distinct groups where no divide had previously existed. The population was then divided through a census and identity card system introduced in 1933-4 which set individuals ethnicity. This was the root of one of the worst genocides of the twentieth century; [3] essentially through creating an enmity where none previously existed, something that could equally be done by digging up the past rather than inventing a past.  [1] Lowen, Mark, ‘Debt-laden Greeks give vent to anti-German feelings’, BBC News, 27 February 2012,   [2] Komine, Ayako, and Hosokawa, Naoko, ‘The Japanese New History Textbook controversy’, Free Speech Debate, 13 July 2012,   [3] Magnarella, Paul J., ‘Explaining Rwanda’s 1994 Genocide’, Human Rights & Human Welfare, Vol.2, No.1, Winter 2002,

negative: Uti Possidetis  The borders of states that gain independence are set by the administrative boundaries that the colony had prior to independence. This prevents any gaps in sovereignty, or any attempt by the coloniser to keep a chunk of the territory, and the conflict this would inevitably bring. General Assembly Resolution 1514 made this clear “Any attempt aimed at the partial or total disruption of the national unity and the territorial integrity of a country is incompatible with the purposes and principles of the Charter of the United Nations.” [1] This also means that Mauritius should have control of the Chagos Islands which were, up until 1965, a part of Mauritius.  [1] United Nations General Assembly, ‘Declaration on the Granting of Independence to Colonial Countries and Peoples’, un.org, resolution 1514 (XV), 14 December 1960,

negative: Direct Aid creates an international welfare trap. ODA incentivises states to restrict development spending, in order to avoid the cuts in aid donations that would accompany rising productivity, public health and growth indicators.  This is made worse by the fact that one of the primary measures of poverty is income below $1 or $2 a day (depending on the region), so governments have an incentive to channel aid to the elites or to schemes that incentivise or entrenched foreign investment, whilst leaving the very poorest members of their population below this poverty line. The construction of hydroelectric facilities, for example, may reduce the amount that private industrial plants and manufacturers pay for their power. However, an improved power distribution network may also be irrelevant to the needs of ordinary citizens within a state, unable to afford tools, medication or education, let alone electronic equipment.  Tax breaks and lax wage protection laws implemented in order to encourage foreign direct investment in a developing economy may act as a further incentive to stratify spending. Moreover, the suppression of average earnings in such environments tends to concentrate wealth among the owners of large amounts of land and other capital.  Further, a large proportion of direct aid is simply recycled by developing states’ governments as debt servicing. A significant proportion (over 60%) of aid donated to the poorest nations is spent to service interest (not even capital repayments) on debts incurred during the short post-colonial investment booms of the 1960s, 1970s and 1980s [i] , often by dictatorial governments. Payment of aid to NGOs would shift priorities, adding impetus to large scale developments and stimulating further growth via multiple, smaller-scale schemes. Increases in tax revenue resulting from a general increase in economic prosperity throughout a state will enable faster repayment of sovereign debts.  [i] “Debt relief under the heavily indebted poor countries (HIPC) initiative.” International Monetary Fund. 06 September 2011.

negative: The risk of creating dependence  Always looking at the state for solutions makes these communities dependent on the government in a world in which the state will continue to gradually lose its power. On an individual level increases in people taking disability benefits over the long term are a good example of dependency, in Australia for example between 1972 and 2004 those receiving the Disability Support Pension rose fivefold well above the increase in the disabled population(Saunders, ‘Disability Poverty and Living Standards’, 2005, p.2). Putting more pressure on increasingly weaker states is probably not the best idea. While strong social-democratic states such as France might be able to handle it, developing countries or unstable states will never be able to withstand these pressures. We need to look for solutions elsewhere, and we need to accept the fact that there might not be one solution for all. Each community, facing different kinds of problems, will have to be addressed differently. The new rise in the field of corporate social responsibility signifies that corporations are looking to take over some of the responsibilities of the state.

negative: The recognition and enforcement of fundamental human rights would and does not benefit everyone equally. For example a strong man in a society where he can use the threat of his strength to cause others to serve him against their will stands to lose his comfortable life, in which he is happier, if the weaker men's right to security of person is guaranteed. This loss is a far greater harm to him than the small potential that he might be replaced by an even stronger man who appears. Therefore not everyone benefits from the recognition of fundamental human rights, and so they cannot be termed either fundamental or universal, as they advance the interests of some at the expense of others. Similarly the international examples show how those in famine-prone areas benefit at the expense of those in more prosperous areas. Moreover, the excuse of 'protecting human rights' can be used as easily to advance neo-colonial or imperial ambitions on the part of one nation against another as it can be used to justify intervening in famines, so the net gain is far from clear-cut. [1]  [1] Bosco, David “Is human rights just the latest utopia?” Foreign Policy Magazine. Tuesday, July 5, 2011.

negative: Britain already has a working relationship with Argentina. In 2001, Tony Blair became the first British prime minister to visit Argentina since the 1982 conflict. [1] The agreements made with the Menem government show the potential for peaceful cooperation without returning the islands.  In any case, direct relations with Argentina are of little strategic or economic importance to Britain, except where they affect the Falkland Islands. Trade policy is handled on both sides at a supra-national level, through the EU and Mercosur respectively.  The Falkland Islands are simply not like other examples of decolonisation. Elsewhere Britain has given independence to the indigenous peoples of its former colonial possessions, responding to their desire for self-determination. The Falklands have no indigenous population – their inhabitants regard themselves as British in identity and have no desire to be ruled by Argentina, indeed Britain’s Prime Minister has gone so far as to say the Argentines are the ones who are sounding colonial. [2]  [1] BBC News, ‘Blair’s historic Argentina visit’, 2 August 2001,   [2] BBC News ‘Argentina outraged at Cameron’s ‘colonialism’ remarks’, 19 January 2012,

negative: It has since been accepted in the 1989 Guinea-Bissau/Senegal case that a colony gaining independence need not be bound by agreements concluded by the imperial power. [1] Borders have never in the past been fixed, they have changed usually as a result of conflict but also more peaceful changes such as demarcation or unification. African states should not be binding themselves to an out of date territorial system forced upon them by their imperial oppressors.  [1] Ratner, 1996, p.620

negative: For these states perpetuating the resources that give their regime its legitimacy, as a provider, is absolutely vital, the regime needs to be able to fulfill its side of the bargain with the people. [1] This is exactly what Egypt and other Middle Eastern states have been failing to do for the last couple of decades. Increasing food prices sparking riots shows that this is the case. Instead they have to rely more and more on force.  Once a rentier system has begun to break down there may well be an opportunity for a more democratic system to take hold and better redistribute the economic resources of the state that have previously been so concentrated in a few hands.  [1] Gerd Nonneman, ‘Rentiers and Autocrats, Monarchs and Democrats, State and Society: The Middle East between Globalisation, Human “Agency”, and Europe’, International Affairs, Vol.77, No.1 (Jan., 2001), pp.141-162, pp.146-147.