Εμφάνιση αναρτήσεων με ετικέτα Sex Slavery. Εμφάνιση όλων των αναρτήσεων
Εμφάνιση αναρτήσεων με ετικέτα Sex Slavery. Εμφάνιση όλων των αναρτήσεων

Παρασκευή 27 Αυγούστου 2021

Πουλάνε το κορμί τους για ένα καρβέλι ψωμί!...

ΕΦΗΜΕΡΙΔΑ ΤΩΝ ΣΥΝΤΑΚΤΩΝ

Σαράντα σεντ. Όσο ένα καρβέλι ψωμί, που συχνά είναι και το μόνο φαγητό της οικογένειας. Τόσα παίρνουν για να κάνουν σεξ κορίτσια -ακόμη και 12 ετών- στη νότια Αγκόλα, μία από τις χώρες του νοτίου κέρατος της Αφρικής, που αντιμετωπίζει από τις μεγαλύτερης ξηρασίες των τελευταίων δεκαετιών, με τη συνακόλουθη αύξηση της πείνας.

«Ξέρουμε ότι λόγω των συνθηκών το φαινόμενο έχει αυξηθεί πολύ, αλλά δεν υπάρχουν ακριβείς αριθμοί ή στατιστικές, άλλωστε είναι θέμα ταμπού», λέει ο Ρόμπερτ Μπούλτεν, επικεφαλής καταστάσεων έκτακτης ανάγκης της ανθρωπιστικής οργάνωσης World Vision στην Αγκόλα. «Μιλάμε για κορίτσια 12 με 17 ετών. Πολλά από αυτά μπορεί να κάνουν σεξ για ένα δολάριο, το οποίο αρκεί για να αγοράσουν ένα κιλό φασόλια ή δύο κιλά καλαμπόκι. Κι άλλα θα το κάνουν ακόμη και για 40 σεντ προκειμένου να αγοράσουν κάτι φαγώσιμο, έστω και λίγο ψωμί».

Ανάλογη είναι η κατάσταση στη Ζιμπάμπουε όπου ανήλικα κορίτσια κάνουν σεξ ακόμη και για 30 σεντ του δολαρίου, «τραγικό από κάθε άποψη, αφού ούτε ένα καρβέλι ψωμί δεν αγοράζουν μ’ αυτά», καταγγέλλει στο Ιδρυμα Ρόιτερς η οργάνωση Care. Αλλά και στη Μοζαμβίκη ή το Μαλάουι γυναίκες και κορίτσια που μετά βίας επιβιώνουν αναγκάζονται να καταφεύγουν στο σεξ για να βρουν φαγητό.

Το νότιο κέρας της Αφρικής έχει γνωρίσει τα χαμηλότερα επίπεδα βροχής από το 1981, καθώς λόγω της κλιματικής αλλαγής και σύμφωνα με τα Ηνωμένα Εθνη στην περιοχή κάπου 12 εκατομμύρια άνθρωποι βρίσκονται αντιμέτωποι με το φάσμα της πείνας.

Η ξηρασία από τη μια και από την άλλη οι πλημμύρες και η βαθιά οικονομική κρίση έχουν οδηγήσει σε μια «σιωπηλή καταστροφή», ενώ η αυξανόμενη απόγνωση έχει αυξήσει κατακόρυφα τον αριθμό των κοριτσιών που καταφεύγουν στο σεξ για να αγοράσουν ελάχιστα τρόφιμα.

Οι γυναίκες και τα κορίτσια πλήττονται δυσανάλογα από την κλιματική αλλαγή καθώς αυτή υπονομεύει βασικά τους δικαιώματα και εντείνει έμφυλους κανόνες και αντιλήψεις που δημιουργούν αυξημένους κινδύνους γι’ αυτές.

Ούτως ή άλλως, είναι εκείνες που περισσότερο απ’ ό,τι οι άντρες ζουν στη φτώχεια, που φροντίζουν τις οικογένειες και φέρνουν νερό και φαγητό, ενώ σπάνια κατέχουν γη παρότι κυριαρχούν στην παραγωγή τροφίμων. Το να πωλούν το σώμα τους για λίγες δεκάρες είναι μόνο μία από τις πιο ακραίες συνέπειες της διατροφικής επισφάλειας.

Συχνά, όταν η πείνα θεριεύει, τα κορίτσια αναγκάζονται να εγκαταλείψουν το σχολείο για να βοηθήσουν τις οικογένειές τους να βρουν τρόφιμα ή να φέρουν κάποιο εισόδημα. Η επισιτιστική κρίση έχει αυξήσει τα περιστατικά βιασμών, όπως συμβαίνει στην Αγκόλα, καθώς, για να βρουν καθαρό νερό και κάτι φαγώσιμο, κορίτσια και γυναίκες περπατούν μεγάλες αποστάσεις στα δάση, όπου οι κίνδυνοι επιθέσεων είναι πολλαπλάσιοι. Οπως αυξάνουν και οι γάμοι ανήλικων κοριτσιών, που δίνονται πρόθυμα από τους γονείς τους σε γαμπρούς με αντάλλαγμα χρήμα ή ζώα ή απλώς για να εξοικονομηθεί ένα πιάτο φαγητό.

Είναι ενδεικτικό πως, σύμφωνα με τον Διεθνή Ερυθρό Σταυρό, η κρίση έχει οδηγήσει σε μεγάλη αύξηση των παιδικών γάμων όχι μόνο στην Αγκόλα αλλά και σε Ζιμπάμπουε, Ζάμπια, Λεσότο και Ναμίμπια.

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Παρασκευή 5 Οκτωβρίου 2018

Le prix Nobel de la paix est attribué à Denis Mukwege et Nadia Murad (2018)

2018 Nobel peace prize goes to campaigners against sexual violence - Gynaecologist Denis Mukwege and Yazidi campaigner Nadia Murad are jointly awarded



Two leaders of the struggle against sexual violence in war have won this year’s [2018] Nobel peace prize. Denis Mukwege, a doctor in the Democratic Republic of the Congo, has spent decades caring for victims of sexual assault in his homeland. Yazidi activist Nadia Murad has used her own story of enslavement and rape by Islamic State to draw attention to human rights abuses. 
Nobel peace prize joint winner Nadia Murad's powerful 2016 speech to the UN – video 
Nobel peace prize joint winner Denis Mukwege on finding hope in the horror of war – archive video



Δευτέρα 30 Απριλίου 2018

Slavery today in Ethiopia


This is a part from the article by Yelibenwork Ayele Slavery in Ethiopia

Ethiopians and African slaves 

Since the inquiry into child trafficking conducted so far in Ethiopia is inadequate, and because of the clandestine nature of the operation, it is difficult to put the exact figures of victims. That the network of child trafficking is too complicated within the country coupled with the inability of children to protest about the crime perpetrated against them and socities’ silence about what goes on right under their nose have kept the issue a secret for long.
Mahider Bitew, Children’s Rights and Protection expert at the Ministry of Women’s Affairs, says that some isolated studies conducted in Diredawa, Shashemene, Awassa and three other towns of the country indicate that the problem of child trafficking is very serious. According to a 2003 study about one thousand children were trafficked via Diredawa to countries of the Middle East. The majority of those children were girls, most of whom were forced to be sex workers after leaving the country. The International Labor Organization (ILO) has identified prostitution as the Worst Form of Child Labor.
In Ethiopia, children are trafficked into prostitution, to provide cheap or unpaid labor and to work as domestic servants or beggars. The ages of these children are usually between 10 and 18 and their trafficking is from the country to urban centers and from cities to the country. Boys are often expected to work in activities like herding cattle in rural areas and in the weaving industry in Addis Ababa and other major towns. Girls are expected to take responsibilities for domestic chores, childcare and looking after the sick and to work as prostitutes.
“Unfortunately, in the exercise of smuggling and trafficking, the preferred candidates have been girls and women as they can easily be put to prostitution, pornography and sexual exploitation…,” said Proffesor Alpha Omar Konare,
Chairperson of the African Union Commission speaking last Saturday at the commemoration of the Day of the African Child.
Poverty, says Mahider, is one of the causes of child trafficking. Parents participate in child trafficking by sending their children to other towns for good jobs so that the children could work and support themselves, or in some case their families as well. Some children fantasize about working and living a better life in other towns and grab the opportunity when it presents itself.
“In reality they are traded like commodities to work in brutal conditions and many children face beatings and other forms of physical and sexual abuse from their employers,” said Ann M.Veneman.
There are some parents who take the initiative in dealing with brokers to send their children for employment away from their home town. Such well-meaning parents are under the impression that their children will work under normal conditions, be fed properly and paid fairly.


Mahider believes that poverty is not a necessary cause of child trafficking. Not all the poor send there children away.  There are some parents who have not enough to support their children yet refuse to send them away from home to work elsewhere in the country. “In contrast, there are children from well-to-do families that have fallen prey to trafficking to other countries. And there they are exposed to harsh, inhumane working conditions and even death.”
Girls brought from the country to cities are usually employed in households as domestic workers or in hotels as waitresses and sex workers. When they can not work any longer and are kicked out, they become street children. Those who move from Addis Ababa to smaller towns are employed in hotels only.
Mahider remembers what she saw in Arbaminch when she went there on a field trip.
“In a hotel where I took lodging, I saw very young girls from Addis Ababa. They were posted there to attract customers. And they were not paid by the hotel. But, if customers took them to bed in or elsewhere outside the hotel, the girls would have to pay the hotel for it.”
Boys who are trafficked from around Arbaminch to Addis Ababa are employed in the domestic weaving industry at Shiro Meda, where they work for long, long hours without the opportunity to play or go to school.
Article 36 of the Ethiopian constitution states that children have the right not to be subject to exploitative practices, neither to be required nor permitted to perform work which may be hazardous or harmful to their education, health or well-being.
And article 29 of the African Charter on the Rights and Welfare of the Child, which was adopted in 1990 and came to force in 1999, refers to child traffcking and calls on member states to take appropriate measures to prevent “the abduction, the sale of, or traffick in children for any purpose or in any form, by any person, including partners or legal guardians of the child”
Trafficking exposes children to violence, sexual abuse severe neglect and HIV infection. It violets their right to be protected, to grow up in a family environment, and to have access to education. It is a crime committed in defiance of both the constitution and the African charter on the rights and welfare of the child.

As the trafficking process involves a number of players, including, families, relatives, friends, recruiters, it has become difficult to identify perpetrators and traffickers and in the process they are left to continue to trade in human beings.
“Cooperation of the society, among whom trafficked children are employed with low enforcement bodies is crucial in preventing child trafficking. But, so far the society in general has been doing almost nothing to combat child trafficking,” said Mahider. For example, city dwellers’ demand for household workers is met by children trafficked from the country, these being much preferred to city children as they are strangers, have nowhere to go for a few years and are scared of what could become of them if they try to run away. Besides they are believed to be more faithful than city children.
So, city folk are in this way recipients of children from the country. “Even though we witness violence committed against children brought from the country and employed next door, we hardly report it to the police. We may observe something suspicious about children being transported from one city to another or within a city by men who do not look like their relatives, but act as if we never saw it. The crime is committed right under our nose,” said Mahder.
There are laws formulated and ILO conventions that Ethiopia has accepted and signed for the purpose of ensuring children’s rights are respected. “The Ethiopian government is working on a ten-year program for the implementation of the conventions. An action plan has been prepared and a national committee formed under the Ministry of Women’s Affairs entrusted with the responsibility of implementing the action plan.”
The committee is composed of governmental and non-governmental institutions. The ministry is going to start a national study on child trafficking next year and that is hoped to provide inputs for intervention, said Mahider.
Awareness raising activities are being carried out on radio programs by the Ministry. Mahider says that besides awareness raising, it is essential that opportunity be provided for children 14 years and upward from poor families to be employed in light works in their own localities as long as that does not get in the way of their education and harm them physically or psychologically.

See also

Κυριακή 4 Μαρτίου 2018

Nigeria’s modern slave raiders // Boko Haram attacks girls' schools


The jihadists gained worldwide notoriety in April 2014 when they abducted 276 girls from their school in Chibok, in neighbouring Borno state (from here)

The Globe and Mail

Scott MacEachern is a professor of anthropology at Bowdoin College and author of the newly published Searching for Boko Haram: A History of Violence in Central Africa (Oxford University Press, 2018).

More than 100 teenage girls were seized by Boko Haram last week in Dapchi in Nigeria, a crime that echoes the notorious kidnapping of 276 young women in Chibok in April, 2014. There are some differences, especially in the fact that the girls taken at Dapchi are Muslim, while the Chibok girls were mostly Christian. But the parallels are more striking: an assault on a girls' school, confusion about whether the attackers were soldiers, changing stories by Nigerian government officials. How can we understand Boko Haram's targeting of girls' schools in these attacks?
Boko Haram, a brutal Islamist insurgency, kills people all over the region, in Nigeria but also in Cameroon, Niger and Chad. They kill men and women, young and old, Muslims and Christians, soldiers and civilians. However, they frequently target young women for abduction rather than murder. The young women who are kidnapped are "married" to Boko Haram insurgents, if we can use that term to describe this kind of sexual enslavement. "Marriage" involves forced conversion to Islam for Christians – and also, to some degree, for Muslim women, since Boko Haram describes Muslims who are not members of the group as "idol-worshippers."
In effect, Boko Haram leaders parcel out captured women to their footsoldiers through "marriage" as rewards for their support. This parallels the actions of slave-raiders in the region a century ago, who targeted young women and then similarly distributed them to their followers. Abubakar Shekau, the leader of Boko Haram, even threatened in a video to "sell [the Chibok girls] in the marketplace." It is no wonder that local people often identify Boko Haram as slave raiders.
However, other women have different stories. Given this horrific history of forced abduction and sexual enslavement, the notion that some women marry Boko Haram members willingly and support the insurgency might seem astonishing. Hilary Matfess details their accounts in her remarkable book Women and the War on Boko Haram: Women who voluntarily marry into Boko Haram describe their husbands as well-off, and describe generous allowances and presents. New brides receive their dowry payments from their husbands, instead of having them passed on to their parents.

 

Boko Haram are led by Abubakar Shekau and have been fighting the government since 2009 (from here)
 
Perhaps most importantly, Boko Haram wives are expected to remain in purdah, seclusion from public contact, where they occupy themselves with household duties and child care. This frees them from the back-breaking labour of agricultural work and the fetching of firewood and water that occupies most women in rural northeast Nigeria. In fact, Boko Haram camps often do not engage in farming; instead, they raid neighbouring communities for food.
Purdah has historical roots in the Lake Chad Basin. In the 19th century and earlier, upper-class Muslim women in purdah were also excluded from agricultural labour, with their place in the fields taken by their husband's slaves. Today, women who have been kidnapped by Boko Haram are frequently forced to do menial labour, and those who are forcibly "married" to Boko Haram followers often do not have the same high status as those who join Boko Haram willingly. The historic distinction between upper-class "free" Muslim women and "enslaved" women undertaking physical labour is being reproduced by Boko Haram today, and it is the young women kidnapped by the terrorists who play the latter role.
This does not mean that Boko Haram simply duplicates social roles that existed a century or more ago.
For one thing, Boko Haram attacks girls' schools. They attack such places because young women can be found there, but they also attack Western systems of education, which Boko Haram describes as deceitful and useless. This doesn't consider the other ways in which women and girls are involved in the insurgency, most terribly as suicide bombers. We do not as yet understand the manipulation that leads women, as well as girls as young as seven or eight years old, to blow themselves up at security checkpoints or in mosques or markets. They must be seen as victims, not perpetrators, of these atrocities.
Rather, the similarities between women's experiences in the past and with Boko Haram today illustrate important social continuities in the Lake Chad Basin: patriarchal gender roles; agriculture and home life that depends upon the constant labour of women; and a continuing, brutal distinction between rich and poor.
Some young women navigate these savage inequalities by becoming willing members of Boko Haram, and sometimes its strongest adherents. Others, such as the teenage girls from Dapchi and Chibok, find themselves caught up unwillingly in these systems of terror.
We do not know if the Nigerian government's response to the Dapchi kidnappings will be more effective than was the case at Chibok. We must hope so: Many of the girls taken at Chibok in 2014 have not yet been returned to their families.
In the long run, only systemic change in economic and social systems – investment in education and job creation, civic engagement – will improve the lot of young people in northern Nigeria and make such terrorist movements less likely in future. 

More on this story 

Τετάρτη 10 Μαΐου 2017

AFRICA : MODERN SLAVERY TODAY


 Slavery Map, today

African Holocaust
 
Today in the Congo the indigenous people are usually victims of their Bantu neighbors, who have replaced the positions once held by Europeans. Ethnic hatred against vulnerable groups such as the so-called Pygmies (Bayaka) is neglected because it is not as sensational as Darfur or Rwanda. But these people are dehumanized and treated as 2nd class citizens by the Bantu Settlers. The uncomfortable reality is an aspect of the African Holocaust has to be ‘self-inflicted’ horrors which cannot be escaped via the smooth language of evasion. 

Sex slavery is a major problem in South Africa. Women seeking refugee status in South Africa from other African countries are trafficked by other refugees. An estimated 1000 Mozambican girls are trafficked to Johannesburg each year and sold as sex slaves or as wives to the Mozambican mine workers. When identified by police in South Africa victims of trafficking are deported as illegal immigrants with no treatment for being victims of sex slavery. Victims are afraid of law enforcement and do not trust the police to assist them. South Africa shares borders with Namibia, Botswana, Zimbabwe, Lesotho, Mozambique and Swaziland. It has 72 official ports of entry “and a number of unofficial ports of entry where people come in and out without being detected” along it’s 5 000km-long land borderline. The problem of porous borders is compounded by the lack of adequately trained employees, resulting in few police officials controlling large portions of the country’s coastline.

Religious Slavery ( Trokosi ) in modern Ghana is the continuing tradition of giving of virgin girls to the gods for religious atonement or payment for services. This was part of many ancient religions in this region with some connection to Vodun practices. In West Africa the practice has gone on for at least several hundred years. Similar practices using similar terminology were found in the royal court in the 18th and 19th centuries. Wives, slaves, and in fact all persons connected with the royal palace of Dahomey were called “ahosi”, from “aho” meaning “king”, and “si” meaning “dependent” or “subordinate.”
In Ethiopia, children are trafficked into prostitution, to provide cheap or unpaid labor, and to work as domestic servants or beggars.
The only permanent solution is to eliminate the conditions that perpetuate Modern slavery – poverty. People movements is largely driven by either conflict or poverty, both lead to conditions which foster modern slavery. Tackling just the visible head, as many NGOs are doing, leaves room for the roots to keep recreating the problem.

Please, see also

 
The Heresy of Racism

Τετάρτη 12 Οκτωβρίου 2016

A girl who was tortured for three months!

Holy Neomartyr Chryse as a Model for our Lives 

Holy New Martyr Chryse (Feast Day - October 13)
 
By Protopresbyter Fr. George Papavarnavas
ΓΙΑ ΤΗΝ ΑΓΙΑ ΕΛΛΗΝΙΚΑ

One of the brightest pages in the golden book of Martyrs was written by the Neomartyrs, who were martyred during the dark period of Ottoman rule, which they illuminated and brightened with the confession of their faith and their blood.

In the pages of the New Martyrology authored by Saint Nikodemos the Hagiorite we are presented with numerous Neomartyrs. Among them a prominent position is given to a young daughter from the area of central Macedonia, namely the village Chryse which is in the province of Almopia of the prefecture of Pella, whose name was Chryse. She was truly Golden (Chryse) in both her name and deeds. She was tested as "gold in a furnace" and found to be with faith that was twenty-four carat gold. Bathed in her martyric blood, she was cleansed and brightened to be accepted by the Giver of heavenly goods as a "whole burnt offering".

Her exterior life was simple, and she was also simple in her behavior and ways. She was a villager of little education, but wise according to God with a living faith, inner purity and amazing stability. Born to poor parents, they were honorable strugglers of life, and she was a hard worker together with her three sisters. Chryse was very beautiful on the outside, which at that time was an unfortunate thing for the enslaved Greeks, because beautiful girls were captured by the Agas for their harems, or they were pressured to change their faith to Islam to marry them. The latter happened to Saint Chryse. While gathering firewood on the mountain with her fellow villagers, a Turk was dazzled by her beauty. He captured her and then tried in every which way to convince her to change her faith and marry him. 
 
Seeing that it was unlikely he would achieve his purpose, he sent some trusted Turkish women to speak with her, since women know how to talk better to one another, in the hopes that they could change her mind. When he failed to change her mind in this manner, he was forced to threaten her parents and sisters to visit her and persuade her. With tears and lamentations they urged her to change her faith externally to save herself, while internally she could continue to remain a Christian. But the great soul of Chryse responded: "I have my Lord Jesus Christ as my father, the Lady Theotokos as my mother, and the Saints of our Church as my brothers and sisters", and then she sent them away. Before the stability of Chryse the Turks responded with horrible tortures. Finally on 13 October 1795, they cut her body into pieces with a knife and in this way the most worthy one received the crown of martyrdom from the Bridegroom Christ.

Perhaps her spiritual ripeness, wisdom, firm commitment to the faith of her Fathers and her refusal to marry someone of another faith, as well as her behavior towards her parents, which, as we shall see below, the great Hagiorite Saint Nikodemos comments on and praises, makes an impression. Let us analyze, then, these two things.

First, she refused to marry someone of another faith, when he asked of her to deny her faith and traditions with which she was nurtured and was raised. She was not enticed with riches and indulgence, nor daunted by intimidation, threats and inhuman torture. She was a young girl with a future and dreams in life. When forced to betray any honor she had, her holy faith, the living tradition, even her very life, she prefered martyrdom. It was impossible for her to live as if dead, which is why she died that she may live. This is because life is not a biological existence, but communion with the Creator and the Source of life, the Triune God. Whoever has come to know God within the limits of their personal life and tasted life-creating divine Grace, counts death as nothing. They consider death to be their separation from God. When the Grace of God encompasses the soul and body, then a person will not deny their faith for any reason and considers martyrdom as a God-sent gift. When, however, the soul has not tasted Grace, this "living water", then they are dominated by the passions and an evil spirit, which through the passions dominate the will of man. The greatest passions are those of sensuality, avarice and ambition, and on their altar are sacrificed, many times without even the slightest hesitation, every sacred and holy thing.

Second, the response she gave to her parents and siblings match the words of Christ, when He spoke of His mother and siblings, saying: "My friends and siblings are those who do the will of My heavenly Father." Saint Nikodemos the Hagiorite, commenting on the action of the martyr to dismiss her parents and siblings, as well as her wise words, says: "Bravo to her brave great soul! Bravo to her true love for God! Bravo to her wise intellect, which is worthy of heavenly praise! In truth, brethren, what the divine David said was fulfilled in this Saint: 'Father and mother have forsaken me, but the Lord has received me' (Ps. 26:10), and that which the Lord said: "Think not that I came to bring peace on earth; I did not come to bring peace, but a sword: to set a man against his father and a daughter against her mother, and ones enemies will be found in their own household" (Matt. 10:34).

The inner freedom, stability in faith, and selfless and valiant spirit of the Virgin-Martyr in the evil days such as we are living in, in which hypocrisy, selfishness, fickleness, and spiritual enslavement to the dictatorship of the passions reigns, is for all of us a bright beacon and shining example for imitation.

Source: Ekklesiastiki Paremvasi, "Η ΝΕΟΜΑΡΤΥΣ ΧΡΥΣΗ", October 1999. Translated by John Sanidopoulos.
 
Click:
Orthodoxy

Women Saints Who Suffered Under Islam
Apostle Paul, the Christian equivalent to Mohammed
The Penalties for Apostasy in Islam  
Traditionalist View on Sex Slavery in Islam   

Early Muslim conquests & Rashidun Caliphate
About slavery in Mauritania today
The Orthodox Christian sentiment regarding the persecutions of Christians by Islamists
From Islam to Christianity: To our brethren who converted from Islam to Protestantism or Roman Catholicism
From Islam to Christianity: Saints in the Way to the Lihgt

Παρασκευή 22 Ιουλίου 2016

Child soldiers & blood diamonds in Central African Republic


Central African Republic child soldiers: 
Violence, anger and frustration increase risk 
of recruitment

 
The CAR has been gutted by violence since a mainly Muslim rebel group, the Seleka, 
seized power in March 2013. Reuters.



More children in Central African Republic (CAR) are at risk of being recruited as child soldiers by militant groups following a new outbreak of violence in the conflict-ridden nation, a children charity has warned.
CAR descended into chaos in 2013 after former leader Francois Bozize was overthrown during a coup. As a result of the political unrest, Muslim Seleka and Christian (our note: non orthodox) anti-Balaka militias engaged in tit-for-tat violence that has killed thousands of people and prompted hundreds of thousands to flee their homes. In the latest episode of violence in September, some 42 people were killed in Bangui in retaliation to the killing of a Muslim motorcycle taxi driver.
Both sides have been accused of recruiting child soldiers, with the UN estimating at least 10,000 children have been used as soldiers since the conflict erupted. A UN-brokered deal earlier in May resulted in the release of hundreds of children used as child soldiers or sex slaves, but NGOs fear many more are still used in fighting.
World Vision UK, an international children charity, warned more international pressure is needed to discourage militant groups from recruiting children. Erica Hall, World Vision's senior child rights policy adviser, went to CAR in September to work on an assessment with the charity's team based in the capital Bangui. However, she and her colleagues had to be evacuated to Congo following the upsurge of violence.



"Before being evacuated, we saw lots of barricades, people were very agitated," she told IBTimes UK. "There were crowds gathering at immigration custom check points and there was definitely a lot of frustration, anger and fear.
"Recruitment of children has been an issue since the outbreak of the conflict. There has been some quite considerable effort by the UN to demobilise children, but of course when you have any upsurge in fighting, it means you need more soldiers."
Hall explained that not only children are forcibly recruited by militant groups, but they also join voluntarily as a result of their frustration and anger at the deteriorating situation in the country. "This is what we call the 'push factor'," she said. "Children are quite desperate and there's a lot of anger that comes out in all ages. Children are more vulnerable to being forcefully recruited, but they also choose to join as a response to the insecurity and they try to support one group or another."
World Vision expressed fears that fighting, contained in Bangui, will affect other areas of the country. "The violence is working its way out in the country and this creates the perfect storm for recruitment," Hall said and added that an immediate end to the conflict is what the charity hopes for. Meanwhile, she said action is needed to avoid the recruitment of child soldiers.
"We need more international pressure on different armed groups to not recruit children, but we also need to address factors that underline children's vulnerability," she said. "We also need to give them a space to do something productive, it makes a difference because this anger builds up and they need an outlet for it and this, unfortunately,can lead to recruitment."

 
Francis, 14, joined the Christian anti-balaka militant group after his brother and uncle were killed by the Muslim Seleka militants.World Vision
Former child soldier speaks: 14-year old Francis joined anti-Balaka to avenge brother's death
Francis, who lives in CAR's Yaloke district, joined the anti-Balaka militant group after his brother and uncle were allegedly killed by the Seleka.
"I went to join the anti-Balaka because I couldn't let the death of my brother go unpunished," he told World Vision. "I killed two people with a knife - two Fulani children, then I ran to Zawa, 30km from Yaloke. I continued fighting for the anti-Balaka, I killed two more boys around 15-years old. I returned to Yaloke but the fighting has gotten more difficult because the Seleka were backed there. I killed another man in Yaloke, in a place called Lala. I used a knife."
Francis then fled the group and went to live back with his mother in Yaloke. He said: "I'm not sure what I want to see for my country in the future... it is too difficult for me to answer. But all I know is I don't want to join any armed groups anymore. I want peace, we need peace and I'm happy that the laws of the country are coming back."
The charity said: "World Vision has been supporting him and other helped Francis and other former child soldiers in our child friendly spaces where children like him can have the chance to experience a little bit of normality – a place where they can be children and play in safety. We have also been providing families with food and clothing, as well as practical assistance to return to school.