My name is Paul Divakar Namala. I am the Executive Director of The Inclusivity Project and Convenor of the Global Forum of Communities Discriminated on Work and Descent. My work focuses on communities whose social status, occupations and exclusion are inherited across generations through caste, analogous hierarchies and systems rooted in traditional slavery. I am […] The post Durban Conference, 25 years on. Paul Divakar Namala: “Solidarity and resistance work in the long run” appeared first on A
The third UN Conference Against Racism, Racial Discrimination, Xenophobia and Related Intolerance in 2001 was a watershed moment for millions across the world. Seven thousand people representing governments and civil society from 170 countries gathered in Durban, South Africa. Led by countries in the Global South, the Durban Conference challenged the idea that human rights is a Western concept, recognized the historical roots of contemporary forms of racism and called on States to repair the lasting consequences of colonialism and slavery. While the US and Israel withdrew from the Conference, the Durban Declaration and Programme of Action were adopted, both of which became foundational documents for the global fight against racism. But with racism still very much alive, we spoke with activists about their struggles and hopes.
My name is Paul Divakar Namala. I am the Executive Director of The Inclusivity Project and Convenor of the Global Forum of Communities Discriminated on Work and Descent. My work focuses on communities whose social status, occupations and exclusion are inherited across generations through caste, analogous hierarchies and systems rooted in traditional slavery.
I am a Dalit. Dalits were historically treated as “untouchable” and placed at the bottom of, or outside, the caste hierarchy. This can shape every part of life: access to a common water source, where a child sits at school, where a family may live, what work a person is expected to perform and whether others will eat with or even be seen with them. Poverty is widespread in South Asia, but its burden falls disproportionately on Dalits because caste restricts access to land, education, dignified employment, public services and political power.
Across South Asia, constitutional guarantees and democratic institutions coexist with caste discrimination and practices of untouchability. These persist in villages and cities, and in public institutions, private workplaces and corporations. Dalits may face threats or violence for asserting land rights, entering places of worship, marrying across caste, accessing common resources, seeking education or standing for elected office.
Dalits in South Asia are not alone. Roma communities in Europe and beyond, Burakumin in Japan, Haratine and other communities affected by traditional slavery in the Sahel, Osu communities in Nigeria, Quilombola communities in Brazil and other communities in Latin America experience distinct histories and realities. They should not be collapsed into a single category. Yet many face structurally connected patterns: inherited stigma and social status, endogamy, segregation in housing and education, exclusion from land and decent work, confinement to dangerous or degrading occupations, trafficking and forced labour, and backlash violence when they resist. We describe these peoples, in all their diversity, as Communities Discriminated on Work and Descent, or CDWD.
Where I grew up in India, my family faced repeated attacks as we asserted our rights, including rights over public land. When I was 21, a petrol-bomb attack took the life of my mother.
Only as I grew older did I understand how much of what happened to my family was connected to caste. My father taught me that our purpose should not be limited to seeking justice for ourselves; we had to dismantle the structures that allow such abuses to continue. That teaching guided me away from vengeance and towards challenging the social norms and caste structures that treat some human beings as inferior, exploit their vulnerability and assign them a life of servitude.
Together with my spouse, who came from a different caste, I helped build a community of human rights defenders. For too long, Dalits were portrayed only as victims or survivors. We are also organisers, advocates and defenders of human rights. This work began more than four decades ago, when I was in my twenties.
In 1998, together with leaders from across India, we formed the National Campaign on Dalit Human Rights. We wanted caste-based discrimination and violence to be documented and discussed nationally and internationally. Looking back, I realise how groundbreaking that effort was, especially with so few resources.
When we learned that the United Nations was organising a World Conference Against Racism, our immediate response was: “We have to be there.” We were new to these international processes. We contacted people working on caste discrimination and were invited to a preparatory meeting in Bellagio that helped shape the agenda for Durban.
At Bellagio, many participants supported putting caste on the agenda, including Pierre Sané, then Secretary General of Amnesty International. Civil society succeeded in making caste a major issue in the Durban process, but several Asian governments resisted its explicit inclusion in the final Durban Declaration and Programme of Action, arguing that it would target their countries or interfere in internal matters.
Although the final Declaration did not contain the explicit recognition we sought, what the movement achieved was extraordinary. Durban gave unprecedented international visibility to caste discrimination and helped move Dalit rights from the margins towards the centre of international human rights debate.
Dalit activists were present in large numbers, carrying documentation, testimonies, drums and protest across the conference grounds. People approached us and said, sometimes awkwardly but with genuine solidarity, “You are untouchable? Let me hug you.” Those encounters showed both how unfamiliar the issue was internationally and how quickly human connection could challenge the stigma imposed upon us.
Over the years, we have connected with communities and advocates in Somalia, Ethiopia, Kenya, Niger, Mauritania and Nigeria, with Roma movements across Europe and beyond, and with Quilombola and other communities in Latin America. Their histories are different, but their struggles reveal how inherited status, stigmatised work and exclusion can reinforce one another across generations. Working together makes these structures visible and prevents governments and institutions from excusing them in the name of culture or tradition.
Durban also taught us that affected communities must speak for themselves. They must not be treated merely as victims or sources of testimony, but as human rights defenders and leaders who define the problem and shape the solution. Solidarity does not require us to claim that every oppression is identical. It requires us to respect distinct histories while recognising common structures of dehumanisation and standing together against them.
Amnesty International can make an important contribution by adopting a clear global approach to discrimination based on work and descent; undertaking comparative research across regions; integrating CDWD into its work on racial justice, gender, labour rights, corporate accountability, climate justice and access to justice; and supporting defenders from affected communities to lead this agenda.
The fight is far from over. We are working for stronger international recognition, including comprehensive CERD guidance and, ultimately, a Declaration on the Rights of Communities Discriminated on Work and Descent. Yet the real test is always on the ground. International declarations have meaning only when they change the life of a woman confronting untouchability, a sanitation worker demanding safe and dignified work, a Roma child resisting school segregation, or a Haratine family seeking freedom, land and equality.
This story was originally published by IPS.
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