Fem på fak - Det grønne skiftet

Injuria.no • 23. mars 2023

Tekst og foto av Adrian Beglin og Hedda Fodstad Jørgensen

 

Kristin Stålen, 22, andrekullist

Tar du noen aktive valg i hverdagen for å være mer klimabevisst?

Jeg går alltid til skolen, det gjør jeg faktisk. Panter alltid, resirkulerer alltid glass. Jeg skrur også av vannet i dusjen når jeg tar i sjampo og sånt. Jeg liker å handle på Tise, så jeg handler en del brukt. I militæret spiste jeg nesten ikke rødt kjøtt, som jeg fikk mye dritt for, men jeg sto i det!

Hva mener du er en stor rettslig problemstilling eller utfordring i forbindelse med det grønne skiftet?

Jeg har lest litt i det siste om at klimaavtalene som inngås egentlig ikke blir fulgt. Som at Norge har lovet å kutte utslippene, men politikerne har jo ikke lagt opp til at disse avtalene er mulige å følge. Avtalene håndheves ikke, de er på en måte bare politiske og symbolske. Det får ingen rettslige konsekvenser for statene dersom de ikke opprettholder de avtalene man har inngått.

Hva er det minst miljøvennlige du skal gjøre i nærmeste fremtid?

Jeg skal til Trondheim for å besøke familie, så å fly dit er vel det minst miljøvennlige jeg gjør i nærmeste fremtid.

 

Pia Fjeldstad, 23, andrekullist

Tar du noen aktive valg i hverdagen for å være mer klimabevisst?

Jeg spiser ikke kjøtt, og da føler jeg på en måte at jeg kjøper meg litt god samvittighet for mye annet. Det er kanskje ikke så klimabevisst å ikke spise kjøtt dersom jeg gjør masse annet som ikke er så bra for klima, men det er da noe.

Hva mener du er en stor rettslig problemstilling eller utfordring i forbindelse med det grønne skiftet?

Oi så spennende. Jeg vet ikke helt om det er en så rettslig problemstilling, men jeg har tenkt på at det ikke finnes noen egentlige konsekvenser for å ikke oppnå målene i klimaavtalene vi er en del av. Og dersom det er noen konsekvenser er det ingen som håndhever dem. Man inngår alle disse avtalene, og det ser veldig bra ut på papiret, men alle landene er jo så opptatt av seg selv og hvordan det vil påvirke dem at ingen når målene som for eksempel ble satt i Parisavtalen.

Hva er det minst miljøvennlige du skal gjøre i nærmeste fremtid?

Det må være at jeg skal fly til Trondheim for å gå en skitur!

 

 

Sofie Reisænen, 25, fjerdekullist

Tar du noen aktive valg i hverdagen for å være mer klimabevisst?

Jeg prøver, men jeg er ikke så god. Jeg prøver å kildesortere, og unngå å ta lokk til kaffekoppen. Det er jo faktisk veldig unødvendig. Ellers er jeg ikke sånn kjempeflink, men jeg prøver ofte å kjøpe papp istedenfor plast. Noen ganger synes jeg det er vanskelig å vite hva som egentlig er best å gjøre. Jeg kjører jo ikke bil i Bergen da, jeg bare går, og tar nesten aldri bussen.

Hva mener du er en stor rettslig problemstilling eller utfordring i forbindelse med det grønne skiftet?

Det må jo kanskje være det at folk ikke vet nok om reguleringer og sånt. Eller at det kanskje ikke er regulert godt nok til at man blir nødt til å ta miljøbevisste valg. Om det hadde vært strengt regulert ville folk kanskje tatt bedre valg, men det ville kanskje vært litt lite praktisk gjennomførbart. Det kunne også vært mer på studiet om miljøretten og klima, nå har vi jo bare valgfag.

Hva er det minst miljøvennlige du skal gjøre i nærmeste fremtid?

Jeg skal til Roma. Med fly. Og hvis jeg flytter til Australia som planlagt vil jo det være en laang flytur!

 

 

Elias Bjørdal, 21, tredjekullist

Tar du noen aktive valg i hverdagen for å være mer klimabevisst?

Oi. Jeg gjør det kanskje ikke aktivt for klimaet, men jeg tar alltid buss til skolen, og hvis jeg kan så pleier jeg å jogge til trening. Det er grønt! Jeg er også opptatt av kildesortering. Det er vel mine tre go-tos. Når jeg drar hjem på lange besøk tar jeg i tillegg buss istedenfor flyet. Det blir også en del sykling mellom små og store bygder hjemme, istedenfor bilen!

Hva mener du er en stor rettslig problemstilling eller utfordring i forbindelse med det grønne skiftet?

Et stort problem er at det tar veldig lang tid å få i stand et ordentlig regelverk knyttet til det grønne skiftet. Det å sette opp vindmøller tar jo for eksempel veldig lang tid fordi det er så mange parter som må tas hensyn til og lignende.

Hva er det minst miljøvennlige du skal gjøre i nærmeste fremtid?

Jeg skal få tilsendt noen klær fra Kina via Storbritannia. Det må nok være det verste.

 

Eilert Midttun Rostrup, 23. tredjekullist                                                                          

Tar du noen aktive valg i hverdagen for å være mer klimabevisst?

Ja, jeg har ett som jeg alltid prøver på. Jeg tar tog når jeg reiser til og fra Bergen, det er kanskje min hovedgreie. Det synes jeg er et veldig enkelt og effektivt klimagrep. Jeg kjøper også litt av klærne mine brukt, men det er også fordi jeg synes at jeg finner mye kult da.

Hva mener du er en stor rettslig problemstilling eller utfordring i forbindelse med det grønne skiftet?

Mange miljøtiltak går jo på bekostning av andre rettigheter man har, som for eksempel eiendomsretten, kulturarv osv. Et eksempel er jo Fosen-dommen om disse vindmøllene, eller tanken på samisk kulturarv og beiteområdene deres. Det grønne skiftet må jo skje i næringslivet, og det er vanskelig å tvinge bedrifter til å snu seg raskt om. Så det å gjøre inngrep i eiendomsretten og sette en klar policy på dette er vanskelig.

Hva er det minst miljøvennlige du skal gjøre i nærmeste fremtid?

Jeg skal reise til Vilnius med fly!

 

Av Hannah M. Behncke, Eylül Sahin and Sabrina Eriksen Zapata – ELSA Bergen, Human Rights, Researchgruppen 24. april 2025
Oppression isn’t always loud - it can be the quiet erasure of culture and language, stripping minorities of their freedom to express who they are. Language and culture are two of the most important means to keep one's identity alive. Unfortunately, many minorities face extreme repression regarding their background. The Kurdish ability to perform their culture in Turkey has been a long struggle. This is still the case today, where the Kurdish minority face backlash for speaking their language. This article will look into the Kurdish fight to protect their identity in Turkey. To gain a deeper understanding of the diverse perspectives on this issue, we interviewed a Kurdish and a Turkish citizen of Turkey about their views on the Turkish state's treatment of Kurds. Legal basis Although several international legal frameworks exist to protect minority cultures and languages, Turkey has not incorporated them into its legal system. Article 27 of the International Covenant of Civil and Political Rights explicitly states that “minorities shall not be denied the right […] to enjoy their culture, [...] or to use their own language.” However, despite ratifying the ICCPR, Turkey made a reservation excluding Article 27. Similarly, the European Charter for Regional or Minority Languages requires minority languages to be accessible in education, judicial court proceedings, and in the media. However, Turkey has not ratified this charter. Domestically, the Turkish constitution does not recognize Kurds as a minority. In fact, article 42 explicitly prohibits the “teaching of any language other than Turkish as a mother tongue to Turkish citizens”.1 As a result, the Kurdish language lacks legal protection, unlike Ladino, Greek, and Armenian, which are safeguarded under the Treaty of Lausanne (1923).2 Historical overview After the Ottoman Empire's collapse, the 1920 Treaty of Sèvres promised Kurdish autonomy, but the 1923 Treaty of Lausanne nullified it, dividing Kurdistan among Turkey, Iran, Iraq, and Syria without self-rule.3 Under Atatürk, Turkey enforced homogenization, banning Kurdish in public, closing Kurdish schools, renaming villages (1924) and forcibly relocating Kurds—even though most Kurds did not speak Turkish.4 The state criminalized Kurdish, promoted Citizen, Speak Turkish! and justified relocations as a tool to suppress identity.5 The Sheikh Sa’id Rebellion (1925), led by Kurdish nationalists and Islamists, was brutally crushed, triggering long-term conflict. Martial law and mass deportations lasted until 1939, while uprisings in Ararat (1930) and Dersim (1937–38) faced massacres, bombings, and poison gas, drawing parallels to the Armenian Genocide.6 Allegations of British support for Kurdish rebels persist, but remain debated.7 Kurdish political movements resurfaced in the 1960s and 1970s, with the Kurdish Democratic Party of Turkey (1965) and the Marxist-Leninist PKK (1978) engaging in armed resistance. Turkey designated the PKK a terrorist group in 1997, followed by the US and EU.8 Forced displacement continued, with over a million Kurds migrating between 1950 and 1980 due to state violence and poverty.9 The 1980 military coup further suppressed Kurdish politics, banning education (1982) and publications (Law No. 2932, 1983).10 Despite lifting the language ban in 1991, Kurdish broadcasting remained illegal until 2002. From 1984 to 1999, Turkey destroyed 4,000 Kurdish villages, displaced three million people, and killed tens of thousands in its campaign against Kurdish insurgency.11 The 1991 language bill allowed limited private Kurdish use, but public use remained restricted. Some progress followed in the 21st century, including Kurdish-language broadcasts (2004), a state-run TV channel (2009), and Kurdish as an optional school subject (2012), though full linguistic and cultural rights remain elusive. Oral storytelling (Dengbêj) persisted despite restrictions. Between 2013 and 2015, Turkey’s peace talks with the PKK, involving Abdullah Öcalan, PKK commanders, and pro-Kurdish HDP intermediaries, collapsed—renewing conflict in southeastern Turkey.12 Arbitrary arrests, imprisonment, torture, and land dispossession persist, as security forces often fail to distinguish civilians from PKK members.13 How is the situation today? An estimated 12–20 million Kurds live in Turkey, making up approximately 14–23% of the country's population. The wide range in estimates is due to the absence of ethnicity-related data in official statistics and the social and political stigma that may lead some to conceal their identity.14 As Kurds originate from various countries, most today identify with the state in which they reside. Surveys suggest that many Kurds feel a strong sense of discrimination. Only 28% believe they are treated equally to ethnic Turks, while 58% report experiencing discrimination. Some have even been denied medical services and housing due to their ethnicity.15 To better understand these challenges, we spoke with a Kurdish individual from Elbistan, Turkey, who spent most of his life there before relocating. When asked if he had ever felt pressure speaking Kurdish in public, he recalled visits to public institutions where his family, unable to speak Turkish, had to use Kurdish, but were not allowed to. “It always made us feel fear and anxiety”, he said. He also described restrictions on Kurdish culture: “Whenever we listened to Kurdish music or played traditional games outside, we knew we were being watched. Some of my friends were even detained just for playing games with Kurdish music. It felt like our culture was a crime.” In contrast, a Turkish conservative nationalist offered a different perspective. While personally holding nationalist views, he answered the questions in general terms, arguing that Kurds are integrated into society and do not face systemic barriers. When asked if there was tension between Turks and Kurds in daily life, he dismissed the idea: “Generalizing Turkey’s sociology is difficult, but I don’t see any real barrier. I have Kurdish friends and colleagues, and background doesn’t matter to us. In cities like Istanbul, people aren’t judged based on race, religion, language, or culture.” Even though he acknowledged past discrimination, he viewed it as a historical issue rather than an ongoing one. While the two perspectives differ, they reflect broader discussions on the extent of cultural and linguistic inclusion in Turkey. Surveys suggest that many Kurds report experiencing discrimination, while some view Kurdish cultural expression as unrestricted. The extent to which Kurdish identity is freely expressed - or whether challenges remain - continues to be a subject of debate. The survival of Kurdish culture in Turkey In a survey conducted regarding Kurdish identity, only 30% of Kurds reported their Kurdish language skills to be “good”, and of this 30%, only 44% of them reported that their children had the same strong language skills.16 This suggests that it is harder for each passing generation to maintain and teach the Kurdish language. So how has the oppression impacted Kurdish ability to maintain their language? According to the latter interviewee “Kurdish is spoken openly, cultural traditions are practiced, and there are Kurdish-language newspapers and TV channels”. Media As mentioned above, the Turkish government continuously violates the “freedom of expression”. In 2021, Turkey was the country with most cases regarding violation to “freedom of expression” before the European Court of Human Rights.17 Regarding Kurdish media, there has been a consistent crackdown on Kurdish media platforms. There has also been consistent imprisonment of journalists either writing in Kurdish or regarding Kurdish repression. For instance, Nedim Turfent was sentenced to 8 years imprisonment in 2017 for covering the clashes between the Turkish army and the PKK. In his sentence, he was charged with “membership of a terrorist organization”.18 Education The Educational accessibility to teaching Kurdish has improved in the years. Students in cities with a high population of Kurds, can choose Kurdish as a subject in primary- and secondary school. In addition, some state level universities offer Kurdish programs. However, these educational means have been greatly criticized by Kurdish activists, in regard to the government lowering the quality of education by not supplying enough teachers and appropriate materials needed for the classes.19 Final remarks Language is not just a means of communication; it embodies history, culture, and identity. The Kurdish struggle for linguistic freedom in Turkey is a fight for existence, where legal barriers and social stigmas persist despite claims of progress. While the government insists on inclusivity, Kurdish activists highlight ongoing repression, and for many, fear and anxiety remain. The future of Kurdish identity depends not just on legal reforms but on broader acceptance within Turkish society. Whether true equality is within reach - or remains a distant hope - ultimately depends on who you ask.
Av Injuria 24. april 2025
I denne utgaven: Nordtveit, Ernst - " Rettar til nausttomt " - 1982