[Statement] Response to the use of POFMA clause requiring The Online Citizen to publish a correction notice in The Straits Times over an article about the appointment of the attorney-general

4 April 2026

We refer to the Channel NewsAsia report, “TOC’s ‘persistent falsehoods’ prompt first use of POFMA clause requiring correction notice in Straits Times”, published on 25 March 2026.

We recognise the Government’s ongoing efforts to address misinformation and safeguard public discourse, including through the use of the Protection from Online Falsehoods and Manipulation Act (POFMA). The reported use of Section 11(3)(b), requiring a correction notice to be published in a specified print outlet, marks a significant development in the law’s application.

At the same time, measures adopted to counter falsehoods should remain necessary, proportionate, and consistent with the right to freedom of expression. Requiring publication in a mainstream newspaper may impose substantial financial costs on recipients—costs that may be beyond the means of many individuals, independent media outlets, and civil society organisations. Given that non-compliance constitutes a criminal offence, such directions may place considerable pressure on affected parties.

We also note that public authorities already have access to extensive communication channels to issue clarifications and corrections. It is therefore not always clear when more coercive measures are required, or how they address more complex challenges such as coordinated disinformation campaigns, including those involving foreign actors.

In practice, the burden of such directions is likely to fall disproportionately on smaller, local actors—independent media, civil society groups, opposition parties, and ordinary citizens. This may risk exacerbating existing power imbalances and could have a chilling effect on public participation.

In this regard, greater clarity on the thresholds, safeguards, and intended scope of such provisions would be helpful. Continued review, alongside engagement with a broad range of stakeholders, can support efforts to ensure that responses to misinformation remain balanced, transparent, and aligned with fundamental freedoms.

As Singapore continues to strengthen its approach to combating misinformation, we urge the Government to consider the importance that these efforts also uphold public trust and an open, inclusive civic space for all Singaporeans.

MARUAH


[Statement] Enactment of Capital Punishment Legislation in Israel

4 April 2026

We at MARUAH state our firm condemnation of the recent passage of legislation by the Israeli Knesset that mandates the death penalty for Palestinians convicted of terror-related offenses. This law represents a profound regression in human rights and a violation of the fundamental right to life, which is the cornerstone of international law and the UN Universal Declaration of Human Rights. https://www.un.org/en/about-us/universal-declaration-of-human-rights

The introduction of capital punishment within a legal system that already faces scrutiny for its treatment of Palestinians creates a discriminatory and two-tiered judicial regime. By specifically targeting one population and stripping judges of the discretion to consider individual circumstances, this law undermines the principles of justice, equality, and due process.

Furthermore, the expansion of the death penalty to military courts in the occupied territories exacerbates an already volatile situation. History has shown that such measures do not serve as an effective deterrent; rather, they risk fueling further cycles of violence and resentment.

We call upon the Israeli government to immediately repeal this legislation and uphold its obligations under international human rights treaties. The pursuit of security must never come at the expense of basic human dignity and the universal rejection of state-sanctioned killing.

MARUAH


[Repost] The Strait of Hormuz and the Limits of Maritime Law

3 April 2026

https://www.lawfaremedia.org/article/the-strait-of-hormuz-and-the-limits-of-maritime-law

Bertina Kudrin | Monday, March 23, 2026, 10:53 AM

For over 40 years, the Strait of Hormuz has been a geopolitical pressure point. Today’s war, however, has prompted a broader question that extends beyond the conflict: whether international law can regulate economic warfare at sea in an era of globalized commerce. The crisis in the Strait of Hormuz demonstrates how the legal frameworks governing maritime chokepoints face limits when military coercion targets the infrastructure of global trade.

As a result of the war, commercial navigation through the strait has ground to almost a stop, with tanker transits down to zero on some days and hundreds of vessels remaining outside the strait, unable to reach ports. Multiple attacks by Iran have deterred merchant vessels from navigating the strait, with Iran announcing that the strait will “be under control of the Islamic Republic.” These attacks include Shahed drone attacksmissiles, and mines, and even an Iranian attempt to use a remote-controlled boat laden with explosives to target a tanker. 

This combination of attacks on shipping and threats to restrict passage is not new. Similar strategies appeared during World War I, when the United Kingdom imposed a sweeping naval blockade in 1914, intercepting merchant shipping bound for German ports in an effort to weaken Germany’s war economy. Similarly, during the Iran-Iraq “Tanker War” of the 1980s, both sides attacked hundreds of oil tankers in the Persian Gulf as part of a strategy to disrupt the other’s energy exports. During the Tanker War, Iran also used mines to threaten commercial shipping lanes—similar to its mining tactics in the Strait of Hormuz today.

Today, the navigation crisis in the strait has an even greater impact than in those 20th-century wars, because it occurs in a global economy, where even minor disruptions in supply chains affect people far beyond the battlefield. Global energy markets are more integrated than they were during earlier maritime conflicts, and even a single shipping corridor being interrupted can ripple through supply chains, affecting dozens of economies. In the case of the strait, disruptions of shipping directly implicate neutral states that depend on the route for energy imports and trade. Major importers in Asia and Europe, as well as developing economies reliant on fuel shipments, can experience supply shocks even when they are not parties to the conflict. These disruptions translate into higher fuel and food prices, with downstream effects on civilian populations far from the battlefield, particularly in energy-importing states, such as major oil importers in Asia (China, India, South Korea, and Japan), as nearly 90 percent of the strait’s oil flows to Asian markets. 

Attacks in the strait are also part of a broader campaign of economic warfare in the conflict, as both sides target energy infrastructure in an attempt to maximize the costs of continuing the war. The U.S. and Israel have struck Iranian oil depots, refineries, and fuel storage facilities. Meanwhile, Iran has targeted civilian infrastructure and transport routes across the Persian Gulf, including commercial ships. It has struck fuel storage tanks and oil facilities in Fujairah and other locations in the United Arab Emirates and at the Salalah port in Oman. None of these pressure points, however, compares to the strait’s strategic leverage over the world’s oil trade, with nearly one-fifth of globally consumed petroleum liquids traveling through it.

The attacks are clear-cut instances of “economic warfare,” using military means to disrupt commerce to weaken the adversary’s will to fight, by both sides. So far, international humanitarian law has never fully prohibited economic warfare, and classic naval warfare doctrine, as reflected in the 1994 San Remo Manual, a highly influential nonbinding restatement of treaty and customary international law governing armed conflict at sea, permits blockade as a lawful method of war if it meets certain criteria. But the situation in the strait raises a deeper question: whether these doctrines—developed largely in an earlier era of maritime conflict—are capable of addressing the modern forms of economic warfare that can disrupt global markets rather than merely weaken an adversary’s ports or trade. 

The Transit Passage Regime

The first instrument relevant to whether Iran can close the strait under international law is the law of the sea, largely codified in the United Nations Convention on the Law of the Sea (UNCLOS). Part III of the treaty, particularly Articles 37 through 44, governing “Straits used for international navigation,” holds that all ships and aircraft have a right of transit passage, “which shall not be impeded,” and that “there shall be no suspension of transit passage” through a strait. The logic is that when much of global trade depends on a narrow corridor, the bordering states are not allowed to use that corridor as leverage.

The Strait of Hormuz is generally seen as one such “international strait.” It is so narrow that large ships must pass through the border states’ territorial waters. The strait essentially operates like a highway, with shipping organized through a traffic separation scheme created by the International Maritime Organization. Major maritime powers have also restated their commitment to leave transit passages unimpeded in their own operational-law restatements, which are nonbinding military manuals that interpret and apply international law to real-world operations, such as the U.S. Navy Commander’s Handbook on the Law of Naval Operations or Germany’s Law of Armed Conflict Manual

Iran signed the UNCLOS in 1982 but never ratified the treaty. When it signed, the Iranian government declared that certain parts of the UNCLOS, including its transit passage, were “quid pro quo” bargains for treaty parties, rather than codifications of existing customary international law. Iran interprets itself as not being bound by the aforementioned “transit passage” regime, which Iran has codified into its own domestic laws. For example, a 1993 law, “Law of Marine Areas of the Islamic Republic of Iran in the Persian Gulf and Oman Sea,” allows Iran to suspend the passage of foreign ships in its territorial waters and requires prior authorization for the passage of warships, submarines, and vessels carrying “dangerous or harmful materials with respect to the protection of the environment.” This latter category can encompass commercial oil tankers, which carry bulk petroleum and are widely treated in maritime law as posing environmental and navigational risks. As a result, both foreign naval vessels and commercial energy shipments transiting the strait fall within categories that Iran claims authority to regulate.

Iran is not alone in asserting legal rights broader than what the UNCLOS provides. Oman, for example, which sits on the southern side of the Strait of Hormuz, is a party to the UNCLOS but has made similar declarations requiring warships to seek “prior permission” to pass through its territorial waters.

But the UNCLOS is not the full story. Even before the UNCLOS, international law considered certain straits as special from ordinary territorial waters. Notably, in the 1949 Corfu Channel case, the International Court of Justice rejected Albania’s attempt to require authorization from the United Kingdom prior to when its warships moved through the Corfu Channel, which overlaps with Albania’s territorial waters. The court held that when a strait between two parts of the high seas is used for international navigation, ships enjoy unrestricted passage during peacetime, so long as the transit does not threaten a coastal state’s security. Coastal states may take steps to prevent this passage only in exceptional circumstances. The Corfu decision laid the foundation for the later transit passage framework, which reaffirmed that straits that are essential to international navigation should remain open. Today, many international law scholars and states argue that the transit passage regime is part of customary law.

Major maritime powers have tracked coastal-state claims over passage waters and challenged them as contrary to international law. For instance, the U.S. Freedom of Navigation program, through which the United States challenges excessive maritime claims, treats the UNCLOS transit passage regime as reflective of customary international law, even though the United States itself has not ratified the treaty. The program lists both Iranian and Omani restrictions as “excessive maritime claims,” conducting naval operations, known as freedom of navigation operations. By navigating the strait under the transit passage regime, the U.S. is making operational assertions against Iran’s rejection of the transit passage regime, generating state practice to crystallize the regime into customary international law.

Self-Defense Regime and the Law of Naval Warfare

Under Article 51 of the UN Charter, which allows a state to act in self-defense “if an armed attack occurs,” Iran can make a self-defense claim to justify its attacks in the strait. The law of self-defense is protected at sea through instruments such as the San Remo Manual. Iran has not consistently framed its actions in terms of referring to a legal regime but instead uses rhetoric and bluster to assert control over the strait and use that control as leverage in the current war.

However, Iran can argue that any actions to close the strait are taken in self-defense. But these self-defense claims come with their own restrictions under international law. The action taken in self-defense must be necessary to repel the armed attack and proportional to the threat. Additionally, states must ensure they do not target civilian objects or civilians—a provision with which Iran does not comply when it attacks commercial oil vessels and other civilian ships.

The effects of closing the strait, however, are not limited to the attacking state, in this case, the U.S., which raises the question of the closure’s proportionality. Article 51 defines proportionality as the force reasonably required to repel or prevent further attacks by the aggressor. This force calculation focuses on both the attacking and defending states. Here, the effects will largely reverberate past the attacking state and onto third parties, creating a doctrinal gap. 

International law provides other doctrines that partially address the problem. The law of naval warfare—reflected in frameworks such as the 1907 Hague Convention XIII and the San Remo Manual—allows for blockades as tools of economic warfare, but conditions this on certain requirements, including a formal declaration, notifying other states, enforcing to the degree that it is actually effective (which is difficult because prolonged closure would probably trigger countermeasures by other naval powers), and applying it impartially to all vessels. These principles have been largely reemphasized in the 2023 Newport Manual, a nonbinding but influential restatement of customary international law on naval warfare, which builds on the San Remo Manual. The Newport Manual largely restates the San Remo framework while highlighting the obligation to protect neutral shipping and avoid undue interference with international navigation—requirements that are increasingly difficult to reconcile with large-scale economic warfare in maritime chokepoints. 

Additionally, the blockade cannot impede neutral states from reaching their own ports or coastlines. Note that not all modern states, including Iran, Israel, and Oman, are party to Hague Convention XIII, but its rules are generally codified in customary international law instruments such as the San Remo Manual. Given that Iran is indiscriminately restricting access to the strait—and therefore restricting access to neutral coastlines—it is likely violating that rule.

Legality of Measures That Would “Close” the Strait

The primary way by which Iran can “close” the strait is to attack ships passing through it to deter other ships from attempting to pass. 

If Iran engages in mine warfare on the strait, it may run into complications under international law. The 1907 Hague Convention on mines prohibits states from laying mines “with the sole object of intercepting commercial shipping” and requires precautions to protect peaceful shipments. Although not all states, including Iran, are parties to the Hague Convention, many of its rules are widely regarded as reflecting the customary principles that govern mine warfare. Customary international law restatements, written by international law scholars and naval practitioners, also emphasize that the state laying the mines must take due regard of neutral shipping, by “inter alia, providing safe alternative routes for shipping of neutral States,” and prohibit impeding transit through international straits unless safe and convenient alternatives exist.

The Strait of Hormuz’s geography, however, means that a meaningful alternative safe shipping route is impossible. Oil could reach the Red Sea but only through limited-capacity pipelines rather than an equivalent sea route. Furthermore, even these partial alternatives are fragile: shipping routes through the Red Sea have been obstructed by attacks from Iran-backed actors in previous conflicts, including the Houthis, and these attacks are likely to recur in the current war. Acting through proxies also does not insulate Iran; it may instead increase the state’s international legal exposure by extending economic warfare to additional chokepoints and neutral shipping.

Iran has so far enforced the closure by attacking oil tankers. Under the law of naval warfare, as reflected in customary international law and restated in the San Remo Manual, neutral merchant vessels generally have protection from attacks unless they meet certain conditions, such as engaging in belligerent acts, refusing to stop after a warning, or carrying contraband, which can either be absolute contraband, including inherently military objects like weapons, or conditional contraband that are civilian goods that could have military use. Even if the merchant vessels belong to the adversarial state, the ships are targetable only if they qualify as military objectives as defined in Article 52 of Additional Protocol I to the 1977 Geneva Conventions. By default, merchant vessels are presumed to be civilian objects, unless shown otherwise. The point of these international agreements is to prevent naval warfare from becoming a string of indiscriminate attacks against civilian commerce.

Where Does This Leave the Strait of Hormuz Today?

There are three legal regimes vying for supremacy in the case of the strait. The UNCLOS’s transit passage regime is supposed to keep such chokepoints open. The law of naval warfare, as reflected in the Hague conventions and customary international law, allows a blockade, but only under certain conditions that are likely difficult for Iran to fulfill. Finally, self-defense, established by the UN Charter, is another option for Iran, but it comes with limitations on both the targets and the scale of force used.

Iran can continue to pursue economic warfare in Hormuz—mining the strait, declaring exclusion zones, or striking neutral tankers—but it exposes itself to international legal vulnerability. Even if Iran relies on the self-defense doctrine, contestably its strongest argument, the scale of third-party harm and the legal protections surrounding international straits would likely make a broad closure of the strait legally impermissible. 

Previously, the three doctrines could work together because naval warfare was more geographically limited and directed primarily at enemy ports. Blockades were imposed against clearly identifiable belligerents, and neutral shipping vessels could often avoid contested waters. Today, however, hostilities in a chokepoint such as the Strait of Hormuz demonstrate tensions between the governing legal regimes: The transit passage legal regime assumes uninterrupted navigation through international straits, while the law of naval warfare permits interference with shipping during armed conflict. At the same time, the law of self-defense evaluates proportionality in relation to the adversary state, even though disrupting a chokepoint can impose economic costs on dozens of neutral countries that depend on the route.

International maritime law, despite its many rules, is not equipped for today’s globalized world and chokepoints. While the current article focuses on the Strait of Hormuz, the issue is much broader and can repeat in locations such as the Strait of Malacca, Bab el-Mandeb, or the Danish Straits. The issue is not simply whether particular actions in the strait violate existing international law, but whether the legal architecture governing maritime conflict is capable of regulating economic warfare in a deeply interconnected global economy.


[Repost] In search of the first female ASEAN secretary-general – The Jakarta Post

30 March 2026

https://www.thejakartapost.com/opinion/2026/02/24/in-search-of-the-first-female-asean-secretary-general.html

After 50 years and 15 male secretaries-general, the time has come for ASEAN to break its longest-standing glass ceiling. As Indonesia prepares to nominate the next chief, a historic opportunity emerges to prove that the region’s future is both inclusive and ready for female leadership at the very top.


Reflections for the International Day for the Elimination of Racial Discrimination – 21st March 2026

21 March 2026

https://www.un.org/en/observances/end-racism-day

To mark International Day for the Elimination of Racial Discrimination, a writer (S. Porter) has contributed the following reflections to MARUAH, sharing perspectives on this topic.


There are days in the calendar that ask something of us. The International Day for the Elimination of Racial Discrimination is one such day. It does not merely commemorate days of tragedies when peaceful protestors were killed for opposing apartheid’s pass laws. It also asks us to look inward, to take stock of where we stand in our own journey toward a society where race does not determine destiny.

For MARUAH, this year’s observance invites a moment of quiet reflection on Singapore’s path in our struggle towards building a racially harmonious society. We have built something remarkable. A multiracial society that functions, that coheres, that largely avoids the open communal violence that marked our early years. This is not a small achievement. Yet the question that lingers, is this one as this day presses upon us, is whether “functions” and “coheres” are enough. Or whether we are called into something deeper. 

Before turning to this inquiry, we ought to be clear about about what we are examining and what we can know. Our focus here is specifically on racial discrimination, not religious harmony, though in lived experiences, the two are often intertwined. We also acknowledge the importance of intersectionality. Individuals may experience overlapping forms of discrimination based on race, gender, class and sexuality, and that a full account would be needed to attend to these complexities. For now, we narrow our lens to race alone, acknowledging that this is an analytical simplification. We must also be honest about the limits of our evidence. Singapore publishes close to no comprehensive public data tracking how racial discrimination operates on the ground. No large-scale surveys mapping incidents across employment, housing, or education that can serve as authoritative academic evidence. What we have instead are fragments – instances surface in the public domain, reports in mainstream media, the unstructured testimony as seen in social media where individuals share experiences that might otherwise remain invisible and through surveys. These fragments cannot tell us everything with objective standards, but they offer windows into lived experiences.

The Evidence Before Us

What does the research tell us? Singapore’s postcolonial multiracialism is held together by state policies that categorise citizens into four major race groups ordered according to size: Chinese, Malay, Indian, and Others. This framework, a derivative of colonialism and our pathway to independence, governed and shaped social life in Singapore. Yet, recent scholarship examining the Instagram page @MinorityVoices found that ethnic minority youths are sharing personal experiences of racism, reflecting what researchers term as the uneven distribution of “racial capital” and its impact on social mobility within Singapore’s racial landscape. The platform’s activity has since dwindled following legal repercussions for activists, but its brief existence underscores both the hunger for such conversations and the constraints within which they must occur.

The academic literature adds depth to this picture. Researchers note that historically, discussions on racism in the multiracial city-state were subdued, with ethnic minorities experiencing discrimination in silence. The advent of Web 2.0 and social media platforms since the 2000s has reshaped how racial issues are reported and debated, yet conversations on race are often subsumed under the ideals of social harmony and national cohesion .

The Complexity of “Chinese Privilege”

There is perhaps no phrase more charged in Singapore’s current discourse than “Chinese privilege.” When it emerged in public conversation, it generated discomfort. A 2021 IPS panel saw academics push back against the term, with one suggesting it imported American racial frameworks inappropriately, and another arguing that the late Mr Lee Kuan Yew would have “stomped on it” . Public reactions were divided. Some agreed that the concept was imported nonsense. Others pointed out that denying the existence of privilege seemed in itself a form of privilege.

What are we to make of this? In a significant contribution to this discourse, National University of Singapore scholars have examined how Western ideas of racialised power rooted in Whiteness are reconfigured in postcolonial Singapore. They analyse how processes of racialisation and racial categorisation are uncritically reproduced in invocations of Chinese privilege as both censure and confessional. The term, continuous from White privilege, may be understood as the belief that sociopolitical advantages are accorded to those racialised as Chinese. Perhaps the term itself matters less than what it points toward: the recognition that in any multiethnic society, majorities and minorities do not stand on level ground. The ground may be more level here than elsewhere, and for this, perhaps, we can be grateful. But levelling means there are degrees of disparities.  Asking whether unearned advantages accrue to being part of the majority ,is not to accuse. It is to inquire. And it is with inquiry, can there be the beginning of wisdom, fairness and redress.

The Ugly and the Mundane

Alongside these structural questions, there is the uglier face of discrimination. In 2014, MARUAH joined 11 other civil society groups to warn of surging xenophobia, the “widespread use of racist, aggressive and militarised rhetoric” against foreigners on social networks, and a worrying trend of blaming foreigners for social ills . That warning remains relevant. More recently, Temasek was forced to speak out after social media posts featured multiple Indian employees’ LinkedIn profiles, questioning why the company hired foreigners instead of locals. Temasek’s CEO described this as “a cowardly act of hate” designed to stir division. Discrimination is not only dramatic but historically it functions as a recollective.  It is casual remarks, the assumption, the moment of exclusion that leave no legal trace but accumulate in the body and memory of victims. Researchers studying the sticky “raciolinguistics” of Singapore note that recent race talk has birthed contentious terms that have found their way into common parlance, deployed as explanations for overt and covert racism.

What the Law Currently Says

There is, however, reason for cautious hope. The passage of the Workplace Fairness Act 2025 represents Singapore’s first move towards codifying anti-discrimination protections. The Act, when it comes into effect will give individuals the right to bring a civil action under a new statutory tort of discrimination. It prohibits adverse employment decisions based on protected characteristics including race, religion, and age, and requires employers to develop written grievance handling procedures. For women, the Act’s protections around pregnancy, marital status, and caregiving responsibilities are particularly significant.

Yet the Act’s full implementation is not expected until the end of 2027. And its scope, while important, is limited to the workplace. Discrimination in housing, in services, in the thousand small transactions of daily life, these remain largely untouched by formal law. The Ethnic Integration Policy, (EIP) introduced in 1989, has successfully prevented the formation of racial enclaves in public housing. The policy sets limits on the percentage of a block or neighbourhood that can be occupied by a specific ethnicity, aiming to create more opportunities for organic interactions. But it operates by consent, embedded in contractual terms rather than legislation, and applies only to the 80 percent of Singaporeans who live in HDB flats . Those in private housing face no such quotas. Recent research suggests that clustering at the neighbourhood level persists, with some regions identified as having reached specific quotas, indicate emerging hotspots that require attention. Moreover there are ethnically-based private housing enclaves when we look at nationality-based expatriates. These instances subvert the EIP’s purpose as racial enclaves occur elsewhere by others with the exception of those living in public housing. The bigger question is how EIP is still a useful policy to prevent racially-based acts of protests or disorder occurring within the living areas of people in Singapore. We ask if EIP functions well enough in contributing to society’s coherence within being ethnically diverse.

A Different Kind of Question

Perhaps the question before us is not whether Singapore has achieved racial harmony. By most measures, it has, at least in the minimal sense of communal peace. The deeper question is whether we have achieved racial justice, whether the distribution of opportunity, of voice, of the capacity to shape one’s life, is genuinely equal across communities.

This is a different kind of question. It cannot be answered by pointing to the absence of riots. It requires looking at patterns: who leads, who decides, who feels they belong. It requires listening to those who speak of “racial capital” and its uneven distribution. It requires acknowledging that the CMIO (Chinese, Malay, Indian, Others) framework, which guides virtually all forms of interracial relations in Singapore in accordance with demographic proportions, has been defended by the Government as helping to build trust, yet public and academic debates have challenged its usefulness. As researchers note, there has been little imagination of race beyond CMIO .

What We Might Do

On this day of remembrance, MARUAH offers not a set of demands but an invitation to all stakeholders, to Government, to employers, to community leaders, to every citizen, to sit with these questions.

To acknowledge the data. The patterns revealed in academic research are not accusations. They are information. They tell us where we are. And we cannot chart a course to where we want to be without knowing where we stand.

To build upon what has been begun. The Workplace Fairness Act 2025 is a foundation, not a completion. Its full implementation and enforcement deserve our collective attention and support.

To protect the space for honest conversation. The scholars who study @MinorityVoices note the chilling effect of legal constraints on public discourse about race. Yet candid conversation is the medium through which understanding grows. We must find ways to speak that neither tear apart nor silence.

To examine the spaces the law does not reach. As researchers of the Ethnic Integration Policy observe, integration remains a work in progress and policies must be continuously refined to address changing circumstances. It is the quality, rather than quantity, of interactions that matter most in forging connections. These dynamics cannot be legislated, but they can be named, addressed and converse upon.

References

The Edge Malaysia. (2014, May 29). Singapore activists warn of surging xenophobia. The Edge Financial Daily. https://theedgemalaysia.com/article/singapore-activists-warn-surging-xenophobia

Marketing-Interactive. (2026, February 18). Temasek to press FB on clamping hate speech as staff doxed on social. Marketing-Interactive. https://www.marketing-interactive.com/temasek-to-press-fb-on-clamping-hate-speech-as-staff-doxed-on-social

Pak, V., & Hiramoto, M. (2025). Sticky raciolinguistics. Signs and Society, Cambridge University Press. https://www.cambridge.org/core/journals/signs-and-society/article/sticky-raciolinguistics/250E595DD4F4F366E01270574FB2A4C6

DLA Piper. (2025, September 29). Consultation paper on the second Workplace Fairness Bill. DLA Piper GENIE. https://knowledge.dlapiper.com/dlapiperknowledge/globalemploymentlatestdevelopments/2025/consultation-paper-on-the-second-workplace-fairness-bill

SMU City Perspectives. (2026, February 1). Living in diversity: Singapore’s unique Ethnic Integration Policy. SMU City Perspectives. https://cityperspectives.smu.edu.sg/article/living-diversity-singapores-unique-ethnic-integration-policy

S. Rajaratnam School of International Studies. (2025, December 3). Tracking the Ethnic Integration Policy: Analysing public housing patterns among immigrant and ethnic groups in Singapore. RSIS. https://rsis.edu.sg/rsis-event-article/rsis/tracking-the-ethnic-integration-policy-analysing-public-housing-patterns-among-immigrant-and-ethnic-groups-in-singapore/

The Singapore Law Gazette. (2026, January 14). Building flourishing workplaces: 3 areas to look out for in the Workplace Fairness Act. The Singapore Law Gazette. https://lawgazette.com.sg/practice/practice-matters/building-flourishing-workplaces/

Velayutham, S., & Somaiah, B. C. (2026). @MinorityVoices Singapore: whither online anti-racism? Third World Quarterly. Advance online publication. https://researchers.mq.edu.au/en/publications/minorityvoices-singapore-whither-online-anti-racism

Wu, B. (2021). Shifting lanes: emerging perspectives in Singapore’s racial discourse [Final Year Project]. Nanyang Technological University. https://www.osmikon.de/osmikonsearch/Record/baseftnanyangtuoaidrntuedusg10356_147207


[Event] ‘Obligation to Act – Climate Change and Human Rights’ on 17 April 7.30pm, an event by SG Climate Rally and Maruah

20 March 2026

MARUAH letter to The Straits Times Forum: Safer transport options part of migrant workers’ right to favourable work conditions (published 10 March 2026)

10 March 2026

https://www.straitstimes.com/opinion/forum/forum-safer-transport-options-part-of-migrant-workers-right-to-favourable-work-conditions

We refer to the story “Ferrying workers in caged lorry decks to be banned from Jan 1, 2027” (March 5).

MARUAH, a human rights organisation, welcomes Senior Minister of State for Transport Sun Xueling’s announcement that lorries fitted with cages will be banned from ferrying workers starting Jan 1, 2027. This move acknowledges longstanding concerns, from over 20 years by non-governmental organisations (NGOs) and unions, on the safety and dignity of migrant workers. Eliminating caged lorries is a step in the right direction, though long overdue.

The Ministry of Transport (MOT) shared in 2025 that there were 215 injured migrant workers between 2015 and 2019, and 161 between 2020 and 2024, with fatalities averaging one per year over a decade. These numbers are those of our guest workers.

Surely, we must ensure their safety through higher standards to reduce, if not eliminate, risks of harm or death. This aligns with the International Labour Organisation (ILO) Convention No. 155, which mandates that national policy must minimise causes of hazards in “all places where workers need to go by reason of their work and which are under the direct or indirect control of the employer” (Article 3c). Transporting workers in lorries is contradictory to principles of safety and minimising hazards.

To further strengthen safety, we urge a review of the Road Traffic Act (RTA) regarding definitions of “deck” and “passenger vehicles”. Current definitions allow “effects” – including tools – to be carried alongside workers in lorries, which has brought about caged lorries and for workers, cramped and unsafe transport conditions.

We suggest that MOT work with the Ministry of Health, Ministry of Manpower, and the National Trades Union Congress to keep track of injured workers holding work permits or S Passes.

We urge the Government to consider implementing the RTA’s provision for an “omnibus” as dedicated passenger transport. This is already in place at Farrer Park on migrant workers’ days off. This does offer a viable case study.

A multi-stakeholder work group involving relevant ministries, employers’ associations, unions, NGOs and migrant worker bodies should be set up to further examine omnibus possibilities, timely reporting for work, safety, cost-bearers and subsidies.

Safer transport options are part of our migrant workers’ right to just and favourable conditions of work. We look forward to more timely collective steps in the right direction.

Braema Mathi
President, MARUAH


[Repost] International Women’s Day statement by Women’s Peace Network

10 March 2026

This International Women’s Day, we reexpress our commitment to our fellow women in Myanmar and across the world, as well as our urgent calls for protection, relief, and justice.

Over five years after its attempted coup, the Burmese military has arbitrarily arrested and detained over 6,300 women, and exposed them to torture and sexual violence in detention centers and prisons. Even after conducting its sham election, the military has continued to intensify its air, drone, and ground attacks on civilians and civilian properties; since February 2021, the military’s armed attacks have disproportionately injured and killed over 2000 women. Surviving women continue to be exposed to the military’s forced recruitment and its decades-long use of rape as a weapon of war.

The widespread nature of this crime extends to Rakhine State, where the Burmese military and Arakan Army are continuing to target Rohingya women in an attempt to ethnically cleanse them from their homelands. From Buthidaung and Maungdaw townships, reports are increasingly emerging of the AA’s sexual violence and forced recruitment of Rohingya girls. The AA is committing these crimes as its soldiers pillage Rohingya villages, forcibly transfer its residents, and disappear and murder them. 

There is no end in sight to the ongoing catastrophe, one that has now emboldened some of our revolutionary allies to brutalize our fellow women with impunity. Over the past year, cases of torture and sexual violence against women by resistance forces have been reported in conflict areas, including Mandalay and Sagaing regions. Most recently, in the latter’s Yinmabin District, officials of the area’s 20th Battalion deliberately beat and raped a Muslim woman for her minority faith, and threatened her family members. 

In addition to its atrocity conditions, the country’s widespread lack of humanitarian access further exposes women to lethal conditions and mass displacement. In 2025, more than half of the Rohingya forced to flee on boats were women and children embarking from Myanmar. Even in exile, women continue to face deteriorating livelihood and protection challenges as refugees in Bangladesh, Thailand, India, Indonesia, Malaysia, and across South and Southeast Asia.

Therefore, this International Women’s Day, we urge the international community to actively support women-led civil society in ending the ongoing crisis. Immediate actions must be taken to end its root causes, especially by holding accountable the Burmese military, and all other perpetrators of sexual violence.

At the same time, the National Unity Government and resistance forces must immediately investigate cases of sexual violence within their organization, hold their perpetrators accountable, and implement victim and survivor-centered measures to prevent the recurrence of this heinous crime. Comprehensive safety and protection will enable us and our fellow diverse women to fully and effectively contribute to the Spring Revolution and Myanmar’s peaceful and inclusive federal democracy.

The time to act is now. In Myanmar and beyond, the world must work with us and our fellow women in paving our unique lives and futures.


Please click here for a PDF copy of the statement.


[Repost] [MODEL LEGISLATION] AI & Human Rights: A legislative blueprint for lawmakers and civil society – ASEAN Parliamentarians for Human Rights (APHR)

7 March 2026

🌏 ASEAN Parliamentarians for Human Rights (APHR) works in a region that is impacted by a multitude of socio-political and environmental crises, a region witnessing a steady rise in right-wing authoritarianism, increased threats to human rights and backsliding of democracy. Civil society organizations, rights defenders and progressive lawmakers face surveillance, censorship and legal threats impacting their rights and freedoms. Operating within this context, there is an urgent need for APHR to put effort into envisioning and contributing to internet governance that safeguards our right to freedom of expression and opinion and translating this towards bolstering parliamentary expertise and oversight of the use of AI technologies in Southeast Asia.

In this light, we are happy to share with you this policy paper, entitled “AI and Human Rights: Model Legislation for Southeast Asian Lawmakers and Civil Society” that we have developed together with APHR member lawmakers and civil society technical experts.

A practical, human rights-centred policy model to help legislative bodies, oversight units and rights defenders prevent the misuse of artificial intelligence (AI) that threatens human rights, democratic processes and civic space across the Southeast Asia region.

WHAT THE MODEL LEGISLATION OFFERS
This resource (full text and legislative commentary) lays out a complete draft Act and operational provisions lawmakers can adapt and adopt:

  • Clear definitions and scope, including extraterritorial coverage for systems whose outputs affect people inside the country.
  • A prohibited practices chapter banning social scoring, untargeted scraping, predictive policing and abusive biometric surveillance.
  • A risk-based compliance regime for high-risk systems with mandatory Fundamental Rights Impact Assessments (FRIAs) and bias-mitigation rules.
  • Rights for individuals; transparency, meaningful explanations of automated decisions and routes for complaints and redress.
  • Worker protections against intrusive algorithmic management and safeguards for platform-based workers.
  • Provisions to protect civic space, elections and survivors of technology-facilitated gender-based violence (TfGBV).
  • Institutional architecture; an independent National AI Oversight Body, whistleblower protection, liability regimes and dissuasive penalties.
  • This Model Law was drafted to be interoperable with established frameworks and global best practice, including the principles reflected in the EU AI Act, while adapting those standards to regional realities.

Thank you very much and 

we hope this will be useful to your civic and policy advocacy endeavors to safeguard digital rights, strengthen human rights protections and uphold democratic principles in the governance of emerging technologies.

In solidarity always. 


[Repost] Report of the Special Rapporteur on the situation of human rights defenders

5 March 2026

Mary Lawlor UN Special Rapporteur for Human Rights Defenders presented her final report on 4 March 2026 to the UN Human Rights Council bringing forward the voices of human rights defenders at a time of growing attacks on human rights & the international system meant to protect them.

Full report here: https://docs.un.org/en/A/HRC/61/40

Video remarks here: https://webtv.un.org/en/asset/k14/k14y17brn9