When Eritrea appears in the media, in NGO publications and in dominant sections of academic discourse, it is represented as a closed-off dictatorship that seriously violates human rights, a place where normal life is impossible and people have no other option than to escape (prominent examples include Amnesty International
2013; Giorgis
2014; Human Rights Watch
2009; Kibreab
2009; Tronvoll and Mekonnen
2014). Eritrea thus comes into public view mainly when Eritrean refugees or ‘economic migrants’ drown in large numbers in the Mediterranean, as happened for example in April 2015, a fact that in itself is presented as self-evident ‘proof’ for ‘crushing oppression’ (Connell
2015).
This one-dimensional representation that almost co-opts any independent scholarship, as Reid (
2014) has argued, engrains Eritrea in the public imaginary as another African disaster zone, referred to indiscriminately as characterised by war, hunger, famine, slave labour and torture. It is enforced by a vocal human rights lobby whose activists often refer to each other's documents in circular fashion, which are uncritically repeated in much of the media (see for example Amnesty International
2013; Einashe
2015; Human Rights Watch
2009).
The alleged crimes-against-humanity narrative is a logical conclusion of this representation. A closer look at the HRC (
2015) report, however, based largely on accounts obtained from Eritreans in 550 confidential interviews in some of the main countries where Eritrean refugees and other members of the diaspora reside, provides not only a comprehensive picture of alleged human rights violations. It also reveals the problematic nature of the generalisations of its findings.
4 Leaving aside the fact that the HRC report relies on the same remote methodologies as the various publications by human rights advocacy organisations, I want to focus here on how it contributes to the ‘remarkably presentist approach’ (Reid
2014, 85) that not only denies Eritrean politics a temporal character and historical trajectory, but also focuses exclusively on the issue of human rights as the single overarching reality.
5 It is not my intention here to question the validity of the testimonies collected by the HRC, and those who committed human rights abuses under international law should eventually be prosecuted (how realistic this may be in practice, not only in Eritrea but also in other settings in the Horn and beyond, is a different question). In fact, I have encountered similar dynamics to those documented by the HRC during research among Eritrean refugees in Israel (see Müller
forthcoming). But those narratives are not the whole story, they need to be situated not only in time but also analysed within the context in which they were produced. A temporal or contextual dimension is largely absent in the HRC report, painting the picture of an overwhelmingly repressive present ranging from the immediate post-independence period to today. What is presented as clear-cut evidence is thus a rather incomplete picture too easily accepted as general truth. An example from my own research may serve to illustrate this point. The HRC report refers in various sections to the college in Mai Nefhi, one of the colleges that replaced the University of Asmara after its closure in 2006 (HRC
2015, 240, 392, 393). Mai Nefhi is described there as an extension of the Sawa military training camp in the way it is run and administered, and that was certainly the case in its first years of existence. But dynamics did change quite considerably from 2009 onwards, in terms of administration but also available resources and freedoms, as I have discussed in detail elsewhere based on actual visits to the college and ongoing interactions with some of its members (Müller
2012b). More generally, not only is reality on the ground in Eritrea far more complex than the human rights lobby suggests, the same is true for the multiple motivations of those who leave, which has made Eritrea one of the principal sources of refugees/migrants in relation to its overall population size (International Crisis Group [ICG]
2014; Müller
2012a). My research among Eritrean refugees in Israel has shown that while many Eritreans have indeed fled different types of oppression, others seek economic opportunities or aspire to join the considerable diaspora that has for decades sustained the economic and political survival of Eritrea (Müller
2015a, Müller
forthcoming; see also Hepner and Tecle
2013). In that, they are often not different from other African refugees and migrants and the current ‘exodus’ from Eritrea is more usefully analysed within wider frameworks of globalisation and the ‘aspiration to belong’ (Ferguson
2006) that drives movements out of Africa.
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