The margin in language is exactly the sideline in consciousness. When writers remove what is redundant off the core texts, it moves to the edge (footnote), even though the footnote here is interrelated to the text and defines it in many cases and cannot be dispensed with in general.
According to sociology and social studies, it is the outcast and the socially isolated, the individual and the unintegrated, excluded, and ineffective groups that point to the margins.
The latter was almost the main actor in this dossier, on which “Khuyut” accumulated various media material over the four years in the context of its belief in the rights of weak and marginalized groups in society. Using many tools, the Khuyut Platform addressed this issue despite its heavy burdens, including cultural, social, and economic burdens, which the Yemenis could not get rid of for various reasons, including the rounds of the long conflict that feed on these divisions.
The fragile civil structures that had formed here and there over the past decades were demolished by the ongoing war, to reproduce and recycle such a hierarchy in order to repurpose it politically and socially, to impose the logic of dividing society as a whole between masters and slaves.
By examining this issue in its historical context, it cannot also be separated from the stations of the political conflict that Yemen has gone through in its long history, starting with one of the stations that produced the phenomenon of marginality.
Therefore, we shall refer here to the period of the Abyssinian occupation of Yemen, which was followed by the well-known state of slavery. Some studies say that the phenomenon deepened when black-skinned people became victims of the political conflict in the fifth and sixth centuries AH between the Najahi state and Ali bin Mahdi on the one hand, and between the Najahis and Sulaihis on the other hand.
“As an inevitable result of the armed conflict that exists today, manifestations of discrimination have increased, and an indicator of violations has emerged against vulnerable groups in general, including the marginalized, as a result of the failure of laws, the poor level of awareness, economic deterioration and poverty, and the absence of the state.” According to the statement of one of the human rights activists included in the Khuyut surveys in this dossier.
The term “margin” does not only mean dark skin color, shabby clothing, and shanty housing, but rather it is a heavy burden that includes the practice of those professions that are despised in the structure of the uncivil and vain mind, which originally lives on the products of these professions and the toil of their owners.
The marginalized people whose conditions are being tracked by Khuyut, through the production of new materials or recovered from their previous stock identified in this dossier are those people who are deprived of education, access to documents, and health care while they practice inferior professions that everyone despises, at a time when they cannot do without them. They are those who live in shanty houses in the heart of cities, their outskirts, and in the distant countryside while they are as strangers there.