The Government’s hideous Rwanda asylum plan has been ruled unlawful by the Supreme Court.
Under the plan, people who applied for asylum in the Uk after arriving via an irregular route would be deported to Rwanda, and have their claim processed there. Not everyone realised that successful applicants would be granted asylum in Rwanda.
My view is that the policy was wrong on the most fundamental level. We take far fewer refugees than we should, if they were dispersed proportionally throughout the world. And there are reasons why people choose particular countries for their asylum claim and it’s often to do with prior links to that country. It’s absurd that a person who already has family living in the UK, and who applies to the UK government for asylum, should be sent elsewhere.
Just published on the International Forum for Responsible Media (Inforrm) Blog – an article by yrstrly on what we can learn from the High Court defamation claims issued in 2020.
I scraped data from the HM Courts & Tribunal Service e-filing system and was able to extract some insights on how the Defamation Act 2013 and recent Court judgments have affected the kinds of claims made.
Nowy Czas is a newspaper that serves the Polish community of London. It is edited by Grzegorz and Teresa Malkiewicz.
Back in 2015 they published an article about a businessman. They discussed his historic business dealings and bankruptcy, and expressed concern at his involvement with two charitable organisations: The POSK cultural centre in Hammersmith, and the Kolbe House Care home in Ealing.
The gentleman in question sued the newspaper for libel, and the case was heard in 2017. Nowy Czassuccessfully defended the article, using the defences of ‘substantial truth’ (Defamation Act 2013, section 2) and ‘public interest’ (section 4).
Remember the Seyi Omooba controversy? Back in March 2019, she was cast as the lead in the Curve Theatre’s production of The Color Purple. Soon after this was announced, a Facebook post from 2014 emerged in which Omooba said that she believed homosexuality was a sin. Many people complained that someone with such beliefs would be cast to play an LGBT character such as Celie (who, after suffering abuse, falls in love with another woman).
Such was the furore that the theatre recast the role, and Ms Omooba was dropped by her agents. She took them both to an Employment Tribunal, claiming discrimination based on her religious beliefs. I wrote about the case at the time, asking whether homophobic views should receive any kind of special protection when veiled by religious belief. I also wondered why a five-year-old Facebook post had been ‘dredged up’ and whether Ms Omooba had ‘kept her views to herself’ or been sufficiently evangelical that it was appropriate that they affected her employment prospects.
Whenever there is a free speech controversy, many people like to parrot a common refrain: “Free speech does not mean freedom from consequences.”
This is true, but it’s also incomplete. Free speech does (or should) mean freedom from some consequences. For example, it can never be appropriate to murder cartoonists because of offensive drawings, or to issue a fatwa in response to a magical-realist novel that insults a particular religion.
Most free speech controversies that splatter themselves over the tabloids and Twitter timelines are really an argument about what consequences are appropriate for the perceived transgression.
Most people agree that the most extreme punishments are rarely, if ever, appropriate. No one should ever be subject to violence because of what they say or believe, and criminalising someone for what they have said should be limited to those who actively incite violence.
In reply, a few people assert that there is no such thing. Twitter is a private company with its own T&Cs that can be enforced as it sees fit. This allows them to dismiss the President’s suspensions as “not censorship” and “not about free speech.”
This might be true in a legal sense but it is certainly not in a moral or social sense, where the term ‘semi-public square’ is useful and instantly understandable.
Semi-public squares are places where there may be no formal right to expression, but where the particular historic, societal or cultural circumstances have created the expectation of that right. In the case of social media, that expectation is actually cultivated by the tech companies themselves.