mteb/BIRCO-Arguana-Test huggingface dataset:
crime policing punishment society house believes criminal justice should focus more The needs of society are not being met by those who reoffend due to lack of rehabilitation. The fact that two thirds of offenders subsequently re-offend with two years [1] suggests that the prison system does little to encourage people to stay on the right side of the law. Clearly, the threat of prison is not enough alone and needs to be supplemented by other schemes.  Prisons can provide an opportunity to develop important skills: it is especially clear in the case of non-violent offenders that criminal behaviour often stems from a perceived lack of alternatives. Offenders often lack educational qualifications and skills. Prisons can provide an opportunity to develop necessary skills for future employment through the provision of courses and education. The UK offers courses in bricklaying, hairdressing, gardening and teaching sport and fitness. [2]  These people can then contribute back into society rather than a purely retributive model which just takes from a system. [3]  [1] Souper, M., ‘Principles of sentencing – reoffending rates’, Sixth Form Law .  [2] Directgov, ‘Education, training and working in prison’ .  [3] Jonathan Aitken wrote an opinion column for ‘The Independent’ website in which he criticised the current legal setup for criminal prosecution and suggested that reforming the system of rehabilitation in the UK would help to reduce rates of re-offending. This if of the greatest importance not only to the individual but for the safety of society.
law general house would place cameras courtrooms televise court cases Televising court cases undermines the right to privacy for the victim and the defendant’s family  Court proceedings can be extremely stressful for the families of the accused, and publicising them in this way only makes this worse. Again, a good example of this is the Milly Dowler case, when her father’s pornographic magazines were used as evidence against him [1] . Not only did he then have to try and come to terms with his daughter’s disappearance, but also the knowledge that the media – and his family – now knew intensely personal details about him which were not even relevant to the case, but used to try and condemn him anyway. Meanwhile, although the family members have done nothing wrong, they are forced to listen to critical evidence of another family member which is suddenly now broadcast into peoples’ homes directly from the court. Their public and private lives would be irrevocably transformed by this experience. Secondly, because the defence must try to protect the defendant, these vilifying tactics can also be used against the victim – which could then lead to fewer people being prepared to testify. There is already a problem in society where not all crimes are even reported, sometimes because the victims are afraid of how people will then think of them [2] [3] . The knowledge that the defence will try to expose them as a fraud, or deny that the offence took place – in front of millions of people watching the case on television – suddenly becomes a much bigger obstacle for victims, especially if they are emotionally shaken by their experience [4] , to come forward and help a criminal to be convicted.  [1]  , accessed 19/08/11  [2]  , accessed 19/08/11  [3]  , accessed 19/08/11  [4] Support group for women who have been victims of rape; helping them to testify in court  , accessed 19/08/11
law general house would place cameras courtrooms televise court cases For the families of defendants, incriminating evidence of the defendant comes out anyway – the emotional problems are still there under the status quo, whether or not the trials are televised. For the victims, often a reason why cases are dropped or the victims decide not to testify is the idea that their case is not seen as important, or will not make a difference [1] . Giving a public focus to this cases, and emphasising public outrage against rape, sexual assault and other serious crimes, endorses victims’ rights and makes them see that justice for this crimes is incredibly important. Perhaps this is the best step towards encouraging more people to make a difference by coming forward to testify.  [1]  , accessed 19/08/11
traditions house believes compensation should be paid those who have had their Compensation has the potential to reverse damaged caused by Cultural Appropriation.  Compensation is necessary in the case of cultural appropriation as it helps to provide victims with the resources they need or deserve as compensation for exploitative behaviour. Often it can be easily quantified as would be the case with the Navajo Urban Outfitters case. With stronger legislation and rulings on the provision for compensation for cultural appropriation, minority communities would be significantly better off. This would be a major step towards reversing the damage of said appropriation as it would allow the community to develop and gain recognition for traditional designs and ideas.  Compensation can bring back some justice to small, minority communities as they can gain the appropriate recognition they deserve as well as the benefits that come along with it. It was estimated in 2005 that nearly half of the US $1billion market from native American Arts and Crafts come from the sale of counterfeit goods [1]. Compensation would help protect sales from native American businesses as well as their culture.  [1] Padilla, Helen B., ‘Padilla: Combating fake Indian Arts and Crafts: a proposal for action’, Indian Country Today, 14 October 2008,
traditions house believes compensation should be paid those who have had their Compensation may be fundamental, but only when it is possible to quantify the harm, and decide who the harm was done to. With cultural appropriation both are often muddy. Taking a part of culture may not have a monetary benefit for the one taking that cultural item or a proportional loss for the original culture. If this is the case how is a figure put on compensation? Then who does the compensation go to; split between everyone in that culture? But who and how is it defined who is a part of that group?
traditions house believes compensation should be paid those who have had their The use of compensation is effective in combating more 'deep-rooted' issues of racism in society. This is because compensation gives the minority communities the recognition, credit and any financial benefit that comes with this, of which they deserve. Highlighting other cultures and their achievements by preventing cultural appropriation will change attitudes so encouraging equality of treatment.
traditions house believes compensation should be paid those who have had their globalisation and multiculturalism.  Cultural appropriation prevents assimilation between members of society and creates further divisions based on arbitrary features of one’s ancestry or appearance. If reparations (through the use of compensation) were to occur in addition to this, it would create a more polarised and divided society as an 'us and them' culture is created.  A consequence of globalisation is the movement of people and the diffusion of knowledge [1]. This happens on a mass scale where it is possible for a person from India to travel across the globe to the United Kingdom (UK) and get there within 24 hours of booking their flight. With this, the spread of technology and knowledge it is inevitable that culture and identity does not remain fixed either. It also means that an increasing amount of people have more than one culture. A direct consequence of increased migration is that migrants are likely to bring with them their cultural customs. An example of this can be seen in the UK. As the UK faced more migrants from the Sub-continent of India, the popularity of different curries increased, and not just among those of Indian decent. In such circumstances cultures begin to merge as the traditional 'Chicken Tikka' recipe was adapted into a localised version called 'Chicken Tikka Masala' and was, in 2001, declared the UK's national dish.  Without globalisation, Britain's £3.6bn Indian restaurant industry would not exist and it would fail to employ approximately 100,000 people [2]. Any reparations would be paltry compared to the jobs that this industry has created over decades.  This is a positive thing; it brings cultures together, encourages understanding, innovation and cooperation. Forcing people to compensate for the appropriation of a culture may mean that there is less social harmony as divisions are forced between cultures. For the following generations of migrants will be forced to choose a culture as cultural appropriation encourages division between the two.  [1] Stief, Colin, ‘Globalization’, ThoughtCo., 3rd March 2017,   [2] Wintor, Patrick, ‘Chicken tikka Britain is new Cook recipe’, The Guardian, 19 April 2001,
traditions house believes compensation should be paid those who have had their The notion of compensation in the case of cultural appropriation is limited. Firstly, culture is subjective and essentially defined to individual interpretation and perception, there are limited definitive lines. As a result of this, compensation would be extremely difficult to both claim and give out every time a cultural appropriation is claimed by an individual or group.
traditions house believes compensation should be paid those who have had their If it is something like a name that can already be considered intellectual property then this broadening is unnecessary, compensation will be made through the courts anyway.  Culture as a whole is something that evolves overtime, it is not something that can be comparable to intellectual property. Culture is not as clear cut and rigid as the cases of intellectual property as it consists of things such as shared values and common knowledge which often has overlaps between different cultures and no true owner. Therefore, cultural appropriation cannot be parallel to stolen intellectual property and they should be handled in different ways.  Reparations for something as arbitrary and subjective as culture is a system very open to exploitation. It may encourage exploitative behaviour with minorities encourages to pursue cases through the courts to gain reparations even when the case is slim. In some instances, designs or ideas may really have been made independently but be pursued due to similarity with a cultural idea.
traditions house believes compensation should be paid those who have had their Compensation is important to give the communities credit they deserve.  Compensation can be used to level out the playing field of inequality to those who have been oppressed. They help to give communities the recognition they deserve and help to reverse intuitionally reinforced negative stereotypes. The reparations can be used to benefit the community; for example, within the community and externally in order to educate people appropriately about the struggles of a repressed community. It would help fund efforts based on the model of the US Governments of Education and State Boards of Education to develop a 'robust curriculum' involving greater accuracy in black history as well as the involvement of African American figures in history on local, national and global scales [1].  This inequality is why the reform has to be state led; it is up to the state to protect minorities. Professor Matthew Rimmer from the Queensland University of Technology believes that ''At an international level, more should be done to implement the UN Declaration on the Rights of Indigenous Peoples in respect of Indigenous intellectual property''. This was said after Chanel made a A$2,000 boomerang [2] which would seem to be in opposition to the declaration which Australia has endorsed.  [1] Humphries, Arielle, and Stahly-Butts, Marbre, ‘A Vision for Black Lives’, Centre for Popular Democracy, July 2016,   [2] ‘Chanel’s $2,000 boomerang sparks complaints and confusion from Indigenous Australians’, ABC News, 17th May 2017,
traditions house believes compensation should be paid those who have had their Who gets compensated would have to be clearly defined and yes there would be losers and some perverse outcomes. But what matters is that the system as a whole would be beneficial. While culture is complex any case would only be looking at one isolated aspect of culture; one custom. Defining this one aspect and who it belongs to would not be difficult. Compensation would not usually go to all individuals of a community but to help that community; to their community centres, NGOs etc., or to those individuals who have directly lost income as it would be with intellectual property.
traditions house believes compensation should be paid those who have had their Firstly, communities can be given credit for designs and things of other cultural significance without the use of reparations which are arbitrary and pointless.  Secondly, reparations are also ineffective, it throws a one-off lump sum to the formerly oppressed. They do not benefit the most deprived in society (economically). They are not effective in combatting racism.
traditions house believes compensation should be paid those who have had their Whilst globalisation is occurring and creating multibillion dollar industries all over the world, cultures are not fully immersed in each other. Nor should we want them to be as we don’t want a global monoculture. Far from sparking divisions compensation can create harmony as it forces cultures to understand and tolerate each other by learning what is acceptable and what is not. Preventing stealing of culture will encourage greater attribution of where ideas come from preventing smaller cultures from becoming marginalised in a globalised world.
arts science censorship ip digital freedoms access knowledge house believes all Artists have a fundamental property right over their creative output  Whatever the end product, be it music, film, sculpture, or painting, artistic works are the creations of individuals and a property right inheres within them belonging to their creators. An idea is just an idea so long as it remains locked in someone’s mind or is left as an unfinished sketch, etc. But when the art is allowed to bloom in full, it is due to the artist and the artist only. The obsession, the time, the raw talent needed to truly create art is an incredible business, requiring huge investment in energy, time, and effort. It is a matter of the most basic, and one would have hoped self-evident, principle that the person who sacrificed so much to bring forth a piece of art should retain all the rights to it and in particular have the right to profit from it. [1] To argue otherwise would be to condone outright theft. The ethereal work of the artist is every bit as real as the hard work of a machine. Mandating that all forms of art be released under a creative commons license is an absolute slap in the face to artists and to the artistic endeavour as a whole. It implies that somehow the work is not entirely the artist’s own, that because it is art it is somehow so different as to be worthy of being shunted into the public sphere without the real consent of the artist. This is a gross robbing of the artist’s right over his or her own work. If property rights are to have any meaning, they must have a universal protection. This policy represents a fundamental erosion of the right to property, and attacks one sector of productive life that is essential for the giving of colour to the human experience. This policy serves only to devalue that contribution.  [1] Greenberg, M. “Reason or Madness: A Defense of Copyright’s Growing Pains”. John Marshall Review of Intellectual Property Law. 2007.
africa global house believes former colonial powers should pay reparations What happened during the colonial era was morally wrong.  The entire basis for colonisation was predicated on an innate ‘understanding’ and judgment of one superior culture and race [1] . This ethnocentric approach idolised western traditions while simultaneously undermining the traditions of the countries which were colonised. For example, during the colonisation of America, colonists imposed a Westernised school system on Native American children. This denied their right to wear traditional clothing [2] or to speak their native language [3] , and the children were often subject to physical and sexual abuse and forced labour [4] . The cause of this was simply ignorance of culture differences on behalf of the colonists, which was idyllically labelled and disguised as ‘The White Man’s Burden’ [5] . Colonial powers undermined the social and property rights [6] of the colonies, using military force to rule if civilians should rebel against colonisation in countries such as India [7] . After Indian fighters rebelled against British colonial force in the Indian Mutiny of 1857-58 [8] , the British struck back with terrible force, and forced the rebels to ‘lick up part of the blood’ from the floors of the houses [9] . The actions which occurred during colonisation are considered completely inappropriate and undesirable behaviour in a modern world, and in terms of indigenous rights to culture and to property, as well as human rights more generally. Reparations would be a meaningful act of apology for the wrongs which were committed during the past.  [1] Accessed from  on 11/09/11  [2] Accessed from  on 11/09/11  [3] Accessed from  on 11/09/11  [4] Accessed from  on 11/09/11  [5] Accessed from  on 11/09/11  [6] Accessed from  on 11/09/11  [7] Accessed from  on 11/09/11.  [8] Accessed from  on 11/09/11  [9] Accessed from  on 11/09/11
africa global house believes former colonial powers should pay reparations Disguising the purely economic balance illustrated here as a demonstration of heartfelt regret undermines the principles outlined by previous proposition arguments. This is, in fact, a hollow gesture – one that is disguised as a reparation to overcome a country’s right (though we may not agree with it) to reject the aid which is offered to them. The rejection of aid is a demonstrative action in itself; it sends a message that the recipient country does not wish to associate themselves with the donor country. By trying to use reparations as a loophole, this concept simultaneously criticised the recipient country’s right to choose whether they receive aid or not, and undermines the value of reparations elsewhere as a genuine gesture.
ucation secondary university philosophy religion minorities house believes use There is a moral obligation to provide affirmative action programs  Society has a moral obligation to right its wrongs and compensate those they have treated unjustly.  Discrimination, whether overt or convert, is an unacceptable practice that arbitrarily disadvantages certain people on grounds that they have no control over. Discrimination not only is theoretically a bad thing to do to people, but also has tangible negative impacts. Discrimination against groups such as the African American community in the USA has left them without the education or employment opportunities to even have a chance at achieving the success and happiness they deserve [1] . Discrimination is unacceptable practice for any society to engage in and victims of discrimination deserve compensation for the physical and psychological harms they suffered from being rejected by their very own community [2] .  Past discrimination has left communities without the physical goods and psychological feelings of acceptance and safety all individuals deserve from their country and thus there is a moral obligation of society to take steps to offer the physical and symbolic advantages they have been denied through affirmative action.  [1] Aka, Philip. "Affirmative Action and the Black Experience in America." American Bar Association. 36.4 (2009): Print.  [2] Aka, Philip. "Affirmative Action and the Black Experience in America." American Bar Association. 36.4 (2009): Print.
africa global house believes former colonial powers should pay reparations Time has removed the opportunity to truly make reparations to those who may have deserved it.  Reparations are used to make ‘amends for wrong or injury done’ [1] ; it is impossible to truly achieve this when the victims of wrongdoing are long since dead. Moreover, reparations which may have been made immediately after colonisation could have had a specific purpose – for example, to rebuild property which was destroyed, or to restore items which were wrongfully taken. However, the development of both countries has led to a very different state of affairs in both, and there may no longer be an obvious end for the money from reparations. There is also no precedent for giving reparations to countries after so long a period of time. For example, Germany began paying reparations to Israel in 1952 [2] , only 7 years after World War II ended in 1945. Time also makes it very difficult to judge who the ‘victims’ are now. The descendants of original victims may well be independently wealthy now – would it be right to financially cripple of Western country and their people, already suffering from economic depression, to pay people who may not need it now? In any case, it would take a very long to even work out how we could pay reparations, let alone whether we should.  [1] Accessed from  on 12/09/11  [2] Accessed from  on 12/09/11
africa global house believes former colonial powers should pay reparations Reparations would effectively right the economic imbalance caused by colonialism.  Given that much of the motive for colonisation was economic, many former colonies have suffered damage to their natural resources [1] or human resources, [2] which has left them less able to sustain a healthy economy. Colonists targeted countries with rich natural resources and little ability to defend themselves from invasion and manipulation. By this method, they could supply their own markets with the natural resources which they had already exploited at home [3] , and find cheap (or free) human labour for their markets [4] . Given that powerful countries such as Britain [5] and France [6] gained their own economic prosperity through the exploitation of the economic potential of the colonies, it is entirely appropriate and logical that they should pay reparations as compensation. In this way, the economic disparity between former colonies and colonists would be equalised.  [1] Accessed from  on12/09/11  [2] Accessed from  on 12/09/11  [3] Accessed from  12/09/11  [4] Accessed from  on 12/09/11  [5] Accessed from  on 12/09/11  [6] ‘The Haitian Revolution and its Effects’. Patrick E. Bryan. Accessed from  on 12/09/11.
africa global house believes former colonial powers should pay reparations Reparations unfairly target the taxpayers of former colonial powers who had nothing to do with the deeds committed under colonisation.  It is unclear who exactly is being punished under this mechanism. Ordering reparations rather than, for example, a public apology from a monarch or government, only serves to harm tax-paying citizens whose money would be used to pay such reparations. There is a huge disconnection between the people who actually committed wrongs and the people who are now forced to literally pay for them. This is likely to lead to an increase in hostility from the taxpayers who do not understand why they are being punished, towards the people of former colonies. It is no longer a case where reparations could ever be paid from the direct profits of exploitation as any profit from that must have been spent long ago. It is wrong to impose undue guilt and obligation of payment on to people who are entirely disconnected from that history.