Gems from Noam Chomsky

My thoughts on the first 2012 Presidential Debates, as well as our overall political system. Below is an excerpt from linguist and political critic Noam Chomsky’s “People Over Profit”. Chomsky eloquently summarizes my sentiments on the elections as well as the corporate-neoliberal order that dictates our society today. Chomsky starts out by defining what he envisions a true democratic state to be, while afterwards he describes our state (and many other Western governments today) as a quasi-democracy or the complete opposite. The points which I felt were most important are in bold.

 

There is a “public arena” in which individuals can participate in decisions that involve the general society: how public revenues are obtained & used, what foreign policy will be, etc. In a world of nation-states, the public arena is primarily governmental…Democracy functions insofar as individuals can participate meaningfully in the public area…without illegitimate interference by concentrations of power. Functioning democracy presupposes relative equality in access to resources — material, informational, and other…Governments are instituted to serve their “domestic constituencies” and are to be subject to their will…

 

…In the state capitalist democracies, the public arena has been extended and enriched by long and bitter popular struggle. Meanwhile concentrated private power has labored to restrict it…The most effective way to restrict democracy is to transfer decision making from the public arena to unaccountable institutions: priestly castes…party dictatorships, or modern corporations…Systems of unaccountable power do offer some choices to citizens…They can struggle for rights within tyrannies, state and private…The “corporatization of America” during the past century has been an attack on democracy…A current variant is called “minimizing the state”, that is, transferring decision making power from the public arena to somewhere else: “to the people,” in the rhetoric of power; to private tyrannies, in the real world. All such measures are designed to limit democracy and to tame the “rascal multitude”…The basic problems persist, constantly taking new forms, calling forth new measures of control and marginalization, and leading to new forms of popular struggle. 

 

 

 

Why I Don’t Use the “F” Word

For the past couple months, my academic interests – as well as some personal instances – encouraged me to delve into a world which was once foreign to me.

Feminism.

At this point in my life, feminism was simply an ideology one takes up in order to struggle against sexist oppression.  Remember those times when, as a kid, you’d ask your mom over and over if you could get that new shiny toy or game? The first couple of times your mom would either stay silent or give you a flat out “no.” However as you became more persistent and your voice wail-like, you suddenly realized a dramatic shift in your mom’s tone and demeanor.  My journey towards Feminism is similar to the analogy of a mother snapping. The struggle against sexism & misogyny is one very close to my heart. And although I understood sexist attitudes as unjust and abhorrent, my understanding of the subject was not enough. I felt compelled to take action against the injustice around me.  One day something inside me had snapped and I vowed never to stay silent on the issue of oppression, in whatever form it may be, again.

Growing up, I wasn’t entirely unaware of Feminism. Of course, I had always heard of the term — whether through media outlets, during my college years, or through various socio-political movements. However, I had never really probed into the ideology itself, questioned who advocates it, and what its goals were. Why hadn’t people in my South Asian-Muslim community ever talked about Feminism?

And then I realized, the true essence of feminism, the deconstruction of sexist oppression, was not foreign to my community and I at all! It had just manifested itself in different ways throughout my life. Whether it was through seeing women in my personal circle stand strong against misogyny, choosing to wear the hijab regardless of the men in my family encouraging me not to, or realizing the immense privilege and honor my religion bestows upon me, as a woman, I had already been fighting sexist oppression. And I didn’t need any movement which ignores my struggles as a religious and racial minority to dictate “Feminism” to me. Throughout this post, I hope to touch upon why I, as a Muslim and a person of color, don’t subscribe to Feminism. From here on out, I will refer to anti-sexism as the fight to end  sexist oppression instead of Feminism.

Feminism: For the Privileged, By the Privileged

While many believe that the Feminist movement is universal in its approach — applicable to women in the farmlands of Iowa to the bustling city streets of Tokyo — my studies & personal experiences have taught me otherwise. The Feminist movement that grew out of the U.S was not inclusive to women of color. Actually, I believe the feminist movement was not inclusive to any woman who did not fit the “White Judaeo-Christian” label. Bell hooks, an amazing activist who wrote quite a bit on “White Feminism”, or feminism as it excludes the feelings and experiences of women of color, discusses how a lot of 20th century feminist literature was not inclusive towards Black women.

“Although the women’s movement motivated hundreds of women to write on the woman question, it failed to generate in depth critical analyses of the black female experience. Most feminists assumed that problems black women faced were caused by racism– not sexism. The assumption that we can divorce the issue of race from sex, or sex from race, has so clouded the vision of American thinkers and writers on the “woman” question that most discussions of sexism, sexist oppression, or woman’s place in society are distorted, biased, and innaccurate. We cannot form an accurate picture of women’s status by simply calling attention to the role assigned females under patriarchy. More specifically, we cannot form an accurate picture of the status of black women by simply focusing on racial hierarchies.”

Although bell hooks’ work primarily speaks to a Black audience, I believe her work is applicable to other women of color as well. The essence of her argument is that issues such as racism and sexism are intertwined. Many initial feminist movements in the US called upon Black women to join the anti-sexist struggle, however were completely silent regarding the immense struggles faced by those same women as a result of racism. Thus, one must realize the intertwined complexities of sex, race, & class in any movement seeking justice from oppression.

Similarly, as an American-Pakistani Muslim growing up in the post 9/11 era, I cannot forget the xenophobic, racist, and Islamophobic treatment my community and I have and continue to receive. To disregard my experiences, as well as countless others’, as a racial, ethnic, and religious minority in America would be hypocritical to an effective anti-sexist movement. Ignoring the vitriolic and hateful experiences Arabs, South Asians, and Muslims have endured is counter-productive as it stems from the same hate that engenders misogyny. For this reason, I refuse to associate myself with a movement that champions anti-sexist work, yet turns a blind eye towards racism. I refuse to join a movement which fails to understand the histories, culture, and struggles of my people, labels us as “uncivilized” and “backwards”, and caters to solely an elite and privileged group of women.

While bell hooks acknowledges the racist tone of early 20th century Feminists, she still adopts ideas from the very movement itself. In her “Feminism is for Everybody”, bell hooks speaks of Conscious Raising (CR) groups which mostly acted as a therapeutic session in which women discuss their rage against misogynistic forces — both in public and private spheres. The aim of these CR sessions was for women to understand the sexism they had internalized before they could confront it. While I don’t doubt the merit of CR groups and the revolutionary impact they had on some women, I do question bell hooks’ sole assistance on such ideas from a movement which perpetuate White Supremacy and racism. She further states:

“…the most powerful intervention made by CR groups was that females confront their internalized sexism, allegiance to patriarchal thinking, & commitment to feminist action.”

The above statement leaves no room for diverse cultural and religious understanding and rather assumes that Feminism should be the dominant presence in every woman’s life. This may be the case in first world countries where there is no fear of war or minimal accessibility to water, housing, food, and electricity; but in some other parts of the world the people’s sole resistance is against remote controlled airplanes, killing their communities one by one. Bell hooks’ statement reveals a western centric approach to anti-sexism, highlighting it as a struggle for the privileged. As such, we must divorce Western exceptionalism from a universal anti-sexist movement. Feminism — which as seen through bell hooks statement — promotes a Western centric “one size fits all” approach, and all it takes is for one to travel outside the US to realize that is certainly not the case.

In addition, bell hooks also speaks of the emergence of women’s studies departments in academic institutions as a “triumph” for the feminist cause. While it is important that educational institutions offer diverse programs such as women and gender studies, the learning that takes place in academic institutions should rather be accessible to all women. Oftentimes, I feel that Feminism makes the argument that the type of work it advocates is solely reserved for academics. Even as a modern day example, the random person on the street will not know much about Feminism. If one were to look at an academic institution; however, the case would be different. I would argue that because of its exclusivity solely towards women who are able to gain an education, women and gender studies programs should not be seen as a “triumph” towards the anti-sexist cause. The fact that terms such as Feminism are solely being used by academics points towards an elitist argument and should not be seen as progress towards an anti-sexist society. As such, I view Feminism as an ideology reserved for the globally dominant, the upper crust of society. A pluralistic anti-sexist movement would provide a welcoming platform to all classes, religions, races, and their respective opinions.

Feminism as a Tool of War and Imperialism

For the past century the Western world powers have dominated essentially every sphere of life. The imperialist, capitalist, and hegemonic set of laws and practices that act as the driving force behind their rule are still present today. This is why “Feminism”, being born out of the West,  should be deconstructed through orientalist and despotic lens. “Feminism” should be examined with the current (im)balance of power and struggles today. Who dictates what
“Feminism” is, and why? Why are Western values the yardstick to which other society’s morals and principles are to be judged by?

We can definitely see the discourse of “Feminism” as a tool of modern day imperialism through examining the ongoing “War on Terror”. While the US and its allies use military warfare against those who resist their authoritarian and unconscionable rule, another tactic is cultural warfare, or to alter the “hearts and minds” of its subjects through Imperialist motivated cultural and political centers (Human Rights organizations, Financial Institutions such as the IMF & World Bank, Charity/Educational Organizations such as USAID, etc.). Thus, most of these Western institutions and ideas currently act as an “ideological wing” of the War on Terror. By using “Feminism” to critique the Muslim world, the underlying perception is that the Muslim World is an underdeveloped and uneducated region, consisting of medieval concepts exemplified through treatment of women, and thus are in dire need of a Western and lofty (both adjectives are synonymous) “civilizing mission” in the form of laws, education, religion, culture, and just about everything else.  The condescending and disingenuous rhetoric here is absolutely disgusting. Two issues arise here: the colonial and oriental depictions of the “Other” (in this case, Muslims), and the implications of these depictions as they form the pretext for an unjust war.

Journalist Mona Eltahawy’s recent piece titled Why Do They Hate Us? stirred up quite the commotion. To summarize, Mona’s piece is a diatribe against the misogyny embedded in the Middle East, claiming that “The Real War on Women is in the Middle East.” Yes, there are challenges for women in the Middle East. There are also significant challenges for women in the United States. I found many issues with Eltahawy’s piece, however my main concern is with her use of the age-old colonialist tropes of the Middle East. The title of the article itself points to all Arab men as women-hating and oppressive. Not only does this dangerous assumption lead to racism and xenophobia, but by portraying Arab men as inherently backwards, it also gives power to a group which asserts domination over all others. Furthermore, by polarizing the debate as “men vs. women”, Eltahawy’s piece ensures sexist attitudes toward men as well. Misogyny is a very complicated subject, complete with many layers contributing to the issue itself. Assuming that misogyny follows a “men vs. women” framework is an irresponsible oversimplification of the issue. Towards the end of her article, Eltahawy also equates misogynist with Islamist. Does she mean to say that Islam itself advocates the oppression of women? Many women in the Middle East would disagree and argue that the religion instead empowers them. Eltahawy’s irresponsible portrayal of the Middle East certainly adds fuel to the Islamophobic fire raging in America and Europe.

It is then very easy for people to point towards these orientalist stereotypes discussed above and misuse them to create a pretext for a “humanitarian intervention.” Leading up to, and during, the Afghanistan War in 2001, media outlets acting as a mouthpiece for war-mongering neoliberals came out with many articles (such as here, here & here) stereotyping Afghanistan as a backwards nation and Afghani women as oppressed, so much so that they are unable to uplift their conditions.The condition of women in Afghanistan was not par excellence; however, a problem arises when one monopolizes the plight of Afghani women, disingenously abuses it as a pretext for war, and orientalizes the Afghani woman as uneducated, and thus unable to make self-respecting decisions concerning herself.

UC Berkeley Anthropology Professor Saba Mahmood discusses the War on Terror from a Feminist perspective, and how these Feminist groups, believing the inaccurate depictions of Afghani women, were comfortable with subjecting violence and mayhem upon the Afghani people. Because of the ambiguity of their mission, Feminist groups must clarify & define their movement for the just treatment of Afghani women. During the start of the Afghanistan War, Mahmood mentions the example of chummy relationships forming between Feminist groups and US Military officials as they conversed about how to best “liberate” Afghani women. Why do issues of equal employment & education precede continuous warfare, starvation, & military subjugation? This is a problem which Feminist groups have failed to address.In one instance, US bombing in Afghanistan had restricted food aid to roughly 2.2 million victims of a three year drought.  Perhaps Mahmood said it best when she said “In the crusade to liberate Afghan women from the tyranny of Taliban rule, there seemed to be no limit of the violence to which Americans were willing to subject the Afghans, women and men alike.”

Mahmood further mentions these Feminist groups failure to connect the dots between the condition of women in Afghanistan and the military and financial assistance the US provided to the most extremist religious militant groups as part of a covert Cold War strategy. It is irresponsible and insincere for Feminist Groups to view the condition of Afghani women through a lens of mere patriarchy and not the continuous warfare and ethnic and tribal violence vis a vis US involvement in the Cold War. When the US funded the mujahideen in Afghanistan as a means to deter Soviet influence, that ultimately led to the monsters present in Afghanistan today. US military & monetary funding during the Cold War allowed easy access of weaponry to the most dangerous of minds. This led to a destabilization of tribal power and soon, Afghanistan became one of the most heavily armed areas in the world. Because the mujahideen were known to be ruthless, no one was spared their wrath — including non-combatants. For example, one of the groups receiving US aid during the Cold War was led by Gulbuddin Hekmatyar, a man known to throw acid in the faces of women who refused to veil. When questioned about US support of such a ruthless group, a CIA official responded “Extremists fight better.” It goes without saying that the mujahideen, courtesy US State Department, created the conditions for women what they are today — brutal and disturbing. Afghanistan was spiralling down to a state of lawlessness. Thus, attributing blame to a “Taliban” mentality throughout the region is a dangerous oversimplification of the condition of women in Afghanistan as it takes attention away from US support of violent and extremist groups that created the Taliban we know today.

Not only are the motives behind “liberating” Muslim women disingenuous, but also by bringing Western values to the Muslim world the “Feminist” argument assumes two things: Western values are superior and thus those advocating them have the absolute authority to dictate them, & that Third World societies are so backwards, immoral, and illogical that they are not capable of giving importance to issues such as anti-sexist oppression. Both premises are, without a doubt, laughable & erroneous. Any movement that precedes women’s “right’s” (right’s are in quotation because I believe the term is subjective) over military subjugation, mass violence, and a colonialist hierarchy complex is not one that I want my name attached to.

My Anti-Sexist Movement

But before the problematic issues arising from Feminism, I really don’t need any movement dictating my rights as a woman for me. Islam is a complete way of life for myself, and through this way of life my Creator has bestowed upon me such honor, such privilege…and I’m wholly content with that. When the Prophet (peace and blessings of God be upon him) came to a town to introduce the message of Islam, he said ” I have come to free you from the servitude of the slave and bring you to the servitude of the Lord of the slave.”To me, that statement means that Islam frees the soul from all other forms of servitude, all forms of oppression. How beautifully profound. To know that our servitude is only for the one, magnificent Creator. To know that, through serving Him, we are required to stand up for haq, or truth, and strongly oppose dhulm, oppression. Islam teaches us that the best of mankind are those that are the most righteous. Not the ones that bring the biggest paycheck home, or the ones who are physically stronger, or the ones with porcelain skin or of Aryan descent. No. God tells us: “Verily, the most honourable of you with Allâh are those who have piety” (49:13)

Leading their lives by the example of the Qur’an and the Prophet (pbuh), many Muslim women lived and breathed anti-sexist oppression eons before the Feminist movement. Truly a prominent and respectable woman of her time, Khadija (may Allah be pleased with her), the Prophet’s (pbuh) first wife was a wealthy businessmen who handled her own personal and professional affairs. Not only was she a free and independent spirit, but many also argue that Khadija was influential in the initial spread of Islam. Whose comfort did the Prophet (pbuh) seek on that earth-shaking day when first given revelation? Whose money & influence within the community contributed to the spread of Islam? Whose house gave the first Muslims refuge when they were attacked & ridiculed? The Prophet (pbuh) once said of Khadija “She believed in me when no one else did; she accepted Islam when people rejected me; and she helped and comforted me when there was no one else to lend me a helping hand.” Allah knows best, however; where would Islam be today without the influence and comfort of Khadijah (may Allah be pleased with her)?

Another intellectual & renowned woman of her time, Nafisa at-Tahira (b. 145 H.), was seen as a well respected scholar by her community. Sayyida Nafisa is directly related to the Prophet Muhammad (pbuh) through the lineage of Fatima. Not only was she revered for her sound taqwa (piety & God consciousness), but as her nickname suggests — Sayyidat ahl al fatwa, or The leading lady in deriving judicial rulings & verdicts, she was also very much involved in shaping Islamic jurisprudence and was a hafidha, or someone who memorized the Qur’an. Her towering stature was certainly an admirable rarity in a male dominated & centric society. Upon her arrival in Cairo in (193 H.), many natives anxiously spent their nights in tents so they could get a glimpse of the resplendent and majestic light that was Sayyida Nafisa. Because of her immense knowledge, her home in Cairo was an abode to many prominent scholars, including Imam ash-Shaf’i, may Allah have mercy on him. Many people are well versed with Imam ash-Shafi’s work, however how many people know that it was Sayyida Nafisa who taught him his scholarship! Imam ash-Shaf’i revered Sayyida Nafisa so much so that in his will his body to be taken to Sayyida Nafisa’s house so that she could pray the funeral prayer over him.

There are also many modern day examples of empowered and inspiring Muslim women. In response to Mona Eltahawy’s Why Do They Hate us?, Executive Director of the Gallup Center for Muslim Studies Dalia Mogahed mentions that Eltahawy’s piece rather hurts Arab women by playing with the same dangerous stereotypes of the Middle East. Mogahed further mentions that religion is the “dominant social currency” throughout the Arab world; thus, if Arab women want to use religion to engender positive change who are we to stop them? Why should “Feminism” – an idea also employed by Eltahawy -, a foreign and unrelatable concept be used by Arab women? Yasmin Mogahed, an Islamic scholar and Dalia’s sister, has an amazing speech on the empowerment of women from an Islamic perspective. She mentions that while some women find their value and equality in relation to a man, for Muslim women (and men) our standard to submit to is God. Accepting men as the standard to mimic automatically degrades anything remotely feminine. As Muslim women, true liberation lies in the fact that we are accountable to God and God alone.

Muslim women protest Niqab ban in France

But most of all, I find strength in knowing that many other Muslim women and women of color are educating themselves and speaking out against the dangers of oppression. I find strength in our decisions to look towards our religions and our cultures as a source of knowledge, comfort, and empowerment. I find strength in Mukhtaran Mai, a Pakistani woman who was expected to commit suicide after she was gang raped but instead decided to pursue a case against her rapists and became an international icon for anti-sexism. I find strength in my aunt, a single mother of three struggling to pay bills and play a positive role of mother and father for her children. I find strength in the millions of women fighting two simultaneous battles — imperial racism of their communities & the sexism affecting their gender.  My strength and inspiration lies in our unity, as women, as mothers, as daughters — standing proud and strong against a common enemy.

The aforementioned prophetic examples & stories are just a minute display of how Islam manifests anti-sexism in not just everyday rhetoric, but practice as well. I don’t need someone to teach me about anti-sexism because my way of life, Islam, has already a liberated me from all types of oppression. “Allah is sufficient for me and is the best trustee of affairs” (3:173). The very fact that I, an American-Pakistani Muslim woman, subscribe to my Creator as my savior, as my source of liberation, contains a very strong message indeed. So thanks but no thanks. I don’t need your laws, your culture, your way of life to “civilize” me. The very fact that I and countless other women of color look to our communities as a source of strength is profound enough.

I would like to end with a thought-provoking quote from Houria Bouteldja, an active member of Indigienous of the Republic — a French political movement battling racial & religious discrimination throughout the country. Bouteldja’s statement, arguing for the self autonomy of Muslim women is certainly fundamental and timely in the face of present day Western Exceptionalism.

“How to legitimize Islamic feminism? For me, it legitimizes itself. It doesn’t have to pass a feminist exam. The simple fact that Muslim women have taken it up to demand their rights and their dignity is enough for it to be fully recognized. I know, as result of my intimate knowledge of women from the Maghreb and in the diaspora, that “the-submissive-woman” does not exist. She was invented. I know women that are dominated. Submissive ones are rarer!”
-Houria Bouteldja, 2010.

Sania Sufi  is a writer based in Chicago, Illinois and frequently tweets @saniasufi

Dismantling Patriarchy: Examining Sexist Oppression Within our Community

Originally posted at muslimahsource.org

“Have patience!” “Have patience!” Shaken and nervous, I was abruptly awakened by my cousin commanding those words to someone over the phone. I could hear someone yelling and crying hysterically through the phone’s speaker. Because of the extremity of the situation, as well as the look of distress on my cousin’s face, I assumed the worst – a death in the family. Waiting for my cousin to end her conversation, I spent those few minutes – which seemed like an eternity – praying for the departed soul’s forgiveness, and selfishly hoping that whoever had passed was not someone close to me. “What happened?” I asked my cousin as I felt my heart reach out of my chest. After a dramatic pause, my cousin looked at me with tears in her eyes and said “Sana’s husband wants a divorce”.

Later that day, my cousin went to her friend Sana’s house and asked me to come along with her. Upon entering the house, I heard terrifying noises – the kind that no one ever wants to hear, such as a mother uncontrollably crying for her deceased child. Then, there she was. Crying. Shaking her head profusely. “I should just die, I should just die! Maybe if I ask him for forgiveness he will accept me…”

Throughout her fifteen year marriage, as I later learned, Sana had endured physical, emotional, and mental abuse at the hands of her tyrant husband. She felt so helpless at times that she had even attempted suicide. While the abuse and domineering temperament of Sana’s husband are issues that need to be addressed, this piece is not about that. Rather, this piece is about the inferiority status that some Muslim women have internalized within themselves. What had happened throughout Sana’s marriage to make her feel as if she had done anything wrong, as if she was the one who had to take the “back seat” in her marriage, and as if idolizing her husband would somehow save her marriage?

Obviously, the inferiority status that Sana and countless other Muslim women believe is not their fault, but rather due to a larger and destructive enemy – patriarchy. Patriarchy, or the institutionalization of male privilege, domination, and misogyny, whether through certain cultural practices or interpretations of Qur’anic ayaat and ahadith, has adulterated our Muslim (note: NOT Islamic) communities. But no, Islam has given women equitable rights long before, you say. Why yes, avid reader, you are right. Alhamdulillah, Islam has provided every person of color, gender, and religion with their due rights. However, as centuries have passed since the advent of Islam, our circles have too, like many other communities, been plagued with patriarchal rhetoric and practice – which is why I make the distinction between an Islamic and Muslim community. The former represents what our way of life ideally embodies, and the latter signifies what we, as human beings, have made it become. Although patriarchal rhetoric and practice is not something exclusive to our Muslim community, it is a very pressing issue that needs to be addressed and deconstructed.

Sana’s story is just one amongst many. I have seen too many Muslim women fall prey to their husband’s authoritarian demands – both at home and abroad. I have also observed another interesting trend amongst Muslim college students who focus excessively on issues such as whether it’s ok or not to talk to a non-mahram and the ever so famous partition in the mosque debate. While they may be well-intentioned, Muslim students, by excessively focusing on “modesty” issues tend to practice the opposite and view each other as solely “sex objects”.

In another instance, a prestigious Islamic educational institution, which caters to many college-aged students, recently introduced a new class on women’s issues and the appropriate Islamic rulings belonging to them. Much to my amazement, this class dealing with women’s issues was being taught by a man. While I didn’t doubt the shaykh’s merit, I did find it ironic and condescending that a man was going to dictate what it means to be a woman, how a woman should act, and here’s the kicker – how a woman should deal with biological issues concerning her body such as menstruation and pregnancy.

Another problem is that patriarchy does not just work in extremes. For example, if all women were to get equal pay as their male counterparts do, we cannot say that gender inequality will be eradicated. This is because patriarchal and misogynistic ideals are much bigger than we think they are – we as human beings have internalized this in our language, social institutions, pop culture, media, and laws.

Sana is now divorced and adjusting to life as a single mother. Her tumultuous marriage has decreased her self-confidence and erased any ounce of empowerment she had for herself. However, every day is a step towards her gaining the strength and courage to move forward. Sana was brainwashed to believe that her self-worth was equivalent to that of a slave’s; thus, Sana’s friends and family constantly have to remind her that her worth as a human being, and as a woman, is just as valuable as anyone else’s.

I would like to end on a similar note. To my dear sisters, women such as ‘Aisha (radiaAllahu ‘anha) embodied self-empowerment and did not condone unjust treatment. In fact, we all know the story of ‘Aisha (rA) and how she was accused of adultery. When the Prophet (salAllahu ‘alayhi wa sallam) heard about this rumor, he confronted ‘Aisha (rA) and asked her if this was indeed true. Instead of giving him an answer, ‘Aisha (rA) expected the Prophet (saws) to know better and relied on her Creator to prove her innocence. Not only did ‘Aisha (rA) demonstrate complete and unwavering trust in God, but she also left a great example of empowerment for women. Her husband was the most influential and powerful man in the community, yet she still was courageous and bold enough to say, and I paraphrase, ‘I’m not going to prove my innocence because I expect you to already be aware of it; I will let my Creator exonerate me.’ Sisters, we should empower ourselves the same way ‘Aisha (radhiAllahu ‘anha) did! Do not let anyone challenge your worth as a human being because of your gender! Question sexist oppression wherever you see it, and know that you are not alone in this fight. Both women and men need to challenge patriarchal and misogynistic attitudes wherever they exist. It is essential that our community, in an effort to end patriarchal practices, confront the gender discrimination we have internalized in our everyday life, make progress to eradicate this discrimination, and empower women – in our homes, our mosques, our schools, our politics, and essentially in every public and private sphere of life.

Congratulations, Pakistan!

Greetings all,

First off I apologize to those who had been waiting to hear about my recent adventures in Pakistan. As some of my close family and friends know, I’m terrible at recording my experiences — especially when it comes to blogging. My laziness, coupled with my beloved grandfather’s passing soon after I left Pakistan, is pretty much why I haven’t blogged in a while. However, I’ve made a commitment to write more often as a means to continue my own personal growth as an individual…and so insha Allah (God willing), let’s hope I stick to it!

This post is long overdue. The 2012 Academy Awards aired last Sunday. Honestly, I wasn’t that interested in watching the Oscars…but there was one category my heart was anxiously awaiting to see. The category for best short subject documentary, in which Pakistani film-maker Sharmeen Obaid Chinoy was nominated for her documentary “Saving Face”. Chinoy’s work follows British-Pakistani plastic surgeon Dr. Mohammad Jawad as he performs surgery on women who have become victim to acid attacks. Truly a subject worth much needed attention by politicians and common folk alike, the documentary seems very interesting and I can’t wait to see it!

By 9:30 pm I was getting quite impatient. I had simultaneously been writing an article, however my mind was easily distracted as I awaited the announcement for best short film documentary. Finally, the time had come. I haven’t seen any of the other documentaries that were nominated, however each of them seemed to be promising enough to win…especially since election time was coming up (fellow nominee John Spione’s “Incident in New Baghdad” chronicles the shocking video released by Wikileaks and how it led to a US soldier’s opposition of the War in Iraq). I don’t know why but I wasn’t very optimistic at the time…especially considering the “eye-brow raising” but not so surprising demographic of the majority of Oscar voters. “Who cares if we don’t win, it’s just an Oscar…it’s not going to change Pakistan’s bravery and resilience in the face of such hardship”, I told myself. And then, those two words were announced…which set the mood for the rest of the night: “Saving Face”. “Oh my God! She won!!!”, I exclaimed to my mother — who was equally overjoyed. Tears of joy streamed down my face as I could not contain my excitement. I was just so happy that all eyes would be on Pakistan. Next morning’s news headlines would read “Prosperous Pakistani film-maker wins historic Oscar award” instead of “25 killed in North Waziristan terrorist attack.” As you can tell I’m very protective of how my country is represented in the media.

And yes, it is just an Oscar and Pakistan sure as hell doesn’t need it to prove anything. But considering the various plights the country is going through, this international recognition brought immense joy to the Pakistani people. I also pray that this recognition improves the conditions of the subjects in the documentary — Pakistani women. In fact, as of last week Chinoy launched a national campaign against acid attacks. And that is definitely cause for celebration.

Sharmeen’s work exhibits optimism for Pakistan’s silenced, oppressed, and forgotten. However, I wouldn’t be able to hold myself accountable if I hadn’t voiced my critique of her thoughts as well. Last year I had attended a talk at a nearby university, at which Sharmeen was the keynote speaker. She spoke about her current project that dealt with reforming textbooks in Pakistan’s public schools (Pakistani historian KK Aziz write’s about the historical inaccuracy of Pakistani textbooks as a means of political indoctrination in his “The Murder of History”). One of Sharmeen’s aims was to eradicate the religious extremism across the country — again, a noble and duly noted effort. Throughout her 30 minute talk; however, Sharmeen failed to link the extremist and radical ideology with the increased military presence of the US (including drone attacks) throughout Pakistan and Afghanistan (many Afghani refugees reside in Pakistan). Afterwards, I personally spoke with Sharmeen and asked her where America’s imperialistic presence fit in to all of this. How can we successfully defeat the religious extremism plaguing the country if the driving force behind it — American occupation of Pakistan — continues to grow on a daily basis? Her answer was a mere “Well, we have to start somewhere.” Um, ok…I felt as if she was shying away from my question. The extremism existing in Pakistan, and the rest of the Muslim world, did not appear out of thin air. Rather, the dangers posed by such fanatics is a direct result of the American Empire abroad — and that’s putting it lightly. A few months back I was reading “Blowback” by Chalmers Johnson, in which he very clearly lays out the dangers of present day American imperialism:

“The attacks of September 11 descend in a direct line from events in 1979, the year in which the CIA, with full presidential authority began carrying out its largest ever clandestine operation — the secret arming of the Afghan freedom fighters (mujahideen) to wage a proxy war against the Soviet Union, which involved the recruitment and training of militants from all over the Islamic World. Various members of the current Bush cabinet were complicit in generating the blowback of 9/11. Former general Colin Powell certainly knows why “they” might hate us. He was Ronald Reagan’s last national security adviser and then chairman of the Joint Chiefs of Staff during the George H. W. Bush administration…Throughout the 1980s, these officials designed and implemented the secret war in Afghanistan and then, after the Soviet Union’s withdrawal, made the decision to abandon America’s Islamic agents.”

So as you see, saying “They hate us for our freedom” can no longer be used as an accurate pretext to the events of 9/11, or any similar attacks for that matter. Anyways, back to Sharmeen. I have no problem with the grassroots work she is doing in Pakistan. I commend her bravery and her willingness to uplift the conditions of her people. What I do find issue with; however, is her failure to connect the dots between American policing activities in Pakistan and the radicalist “blowback” that follows.

On a related note, I hope this documentary does not reinforce colonialist/Islamophobic stereotypes of Pakistani’s/Muslims (especially the one of the big bad Pakistani/Muslim man as violent, oppressive, & intolerant). Often stereotypes such as the former are used as the pretext for war/military occupations (There’s not a better example than Afghanistan for this one).

The emotional and historic win for the country prompts me to reassess my Pakistani identity and what it means to me. I’m a first generation Pakistani-American. And although I was born and raised in the States, my relationship with Pakistan dates back to my childhood. There’s a beauty to the country that cannot be explained by mere words. From its hard-working and compassionate people, to its religious and linguistic diversity, to its culturally and historically rich heritage… Pakistan is absolutely radiant in every sphere.

I’ve been blessed with a huge family, most of whom still live in Pakistan. And so most of my summers were occupied with traveling to the motherland and spending time with my grandparents, aunts & uncles, and countless cousins. Upon our arrival back to the States during one of our trips, my brother peered out the car window and noted, “Man, the streets are so lonely here.” I chuckled at his statement. Yes, the many animals and people on the street do create a bit of a traffic hazard. However, there was more meaning to his observation than that. Pakistani’s should take pride in their sense of community and close-knit familial ties. My thoughts wander back to when I would cruise the colorful streets of Lahore… “Baji, yeh wala gajra le lein ye bohat pyara hai” (“Sister, take this flower garland. It’s really pretty.”) said  a man in Urdu to me as he tried to sell his garlands. Even those who aren’t your blood relatives, sometimes seem like your own. Although my amazing family in the States adopted these communal/family values, I didn’t grow up with my external environment reciprocating the same. These values and principals, along with countless others, are some things that I hope I can preserve when it comes to my family.

Furthermore, I take great pride in my vibrant ancestral history. My family in Pakistan resides in Lahore — sometimes known as the cultural hub of the nation. Before the 1947 partition of the Indian subcontinent, my family lived in Amritsar, India — also in the province of Punjab. In fact; through my grandparents, I grew up hearing vivid, detailed, and first hand accounts of the violence and political turmoil that had accompanied the partition. Ethnically; however, my family hails from Kashmiri ancestory. The detailed adversities and history accompanying my family’s migrant patterns across Asia are woven into my heart, mind, & soul and thus, form a part of me.

The Post 9/11 era and its impact upon Muslims, Arabs, & South Asians also led me to reclaim my identity as an American-Muslim Pakistani. I was in 7th grade when 9/11 occurred and I remember my friend telling me that his Church said my people were bad. I smile as I think back to 11 year old Sania; my mind was not able to comprehend the mechanics of the widespread religious discrimination and racism around me, but in my heart I knew what this boy was telling me was outright absurd. “You’re wrong! Not all people who are Muslim or Pakistani are bad!” I affirmed in my newly found yet bold middle school aged voice. We later carried on with our sewing class but the hurt and the anxiety to know why so much hatred still existed inside of me. Throughout high school, one of my best friends & I (who comes from an Indian Hindu family) were constantly harassed and discriminated against because we did not fit the typical “White” “Judeo-Christian” image. I was viewed as the infidel who was destined for hell because I didn’t recognize Prophet Jesus (peace and blessings of God be upon him) as God’s son, and my friend as the culturally backwards who needed to be “saved” and “civilized” by Christianity. I remember an instance where I had gone to a classmate’s house to work on a group project. It was around St. Patrick’s day so I jokingly said “St. Patrick would be rolling over in his grave if he knew what had become of this holiday.” “Haha yeah,” my classmate replied, “St. Patrick wasn’t all about drinking…I mean, he was just trying to spread the truth.” I still remember her gaze fixated on me as it crushed my confidence. I wish I could go back in time and confront my classmate about her colonialist and Islamophobic views; however, I vow never to be silent again. God grant me the courage to demand respect even if I know I won’t receive it.

And so, the discrimination I faced during my formative years also played a part in me reclaiming my identity as a Muslim, and as a Pakistani. The beautiful traditions, values, and principles found in my culture and religion were not going to be hijacked and repackaged as “barbarian” and “sinful”. Rather I would learn about my heritage and preserve it for future generations as a means of resistance. And thus began my journey; I felt as if I had been given life again.

I feel as if I’ve said so much, and yet there is still so much more to say. Until next time.

Jeevay Pakistan

In peace,

Sania

Pakistan bound!

I’m in Texasss (insert thick Texan accent here) currently waiting to board my 15 hour flight to Dubai. My destination is Lahore, Pakistan, where I will be staying for about 6 weeks. During my stay I will be spending time with family and be interning with the Human Rights Commission of Pakistan. The following posts will hopefully attempt to display life in Pakistan from a political and social standpoint. Considering the current plight Pakistan is currently undergoing, I am hoping, through my work and observations, to trigger positive change.

 

More to follow soon insha Allah…

 

Eboo Patel on Interfaith Dialogue

Shortly after the Park51 issue, Executive Director of the Interfaith Youth Core and member of President Obama’s Advisory Council on Faith-Based Neighborhood Partnerships Eboo Patel, spoke at Loyola for this year’s Convocation. Below is my response to his address in Loyola’s newspaper, The Phoenix.

As an extremely insignificant percentage of people in the East spew hatred and violence in the name of Islam, simultaneously, certain ideologues in the West try to profit off of marketing this convoluted and completely misunderstood version of Islam as the one followed by the estimated 1.57 billion Muslims around the world. Caught in the middle of this ideological war are American Muslims, who are trying to deplore extremist religious notions, while also protecting their identities here at home and asserting themselves as simply peaceful human beings. This damaging of Islam’s true reputation, coupled with recent events, such as the Park51 issue, is brewing a fear and hatred of the Islamic faith and its followers in America. Therefore, as an American Muslim I would like to sincerely thank The Phoenix for its piece on Eboo Patel, and for providing a forum for discussing religious diversity, especially at a time when Islamophobia is becoming deeply rooted in the hearts and minds of some Americans.

I would like to take a closer look at two issues that Patel mentioned: religious injustice in this country, and the need for dialogue in order to successfully eradicate barriers. As for the first issue, for instance, those not in favor of the Park51 project justify their stance through being sensitive to the feelings of 9/11 families. However, by asserting that building an Islamic cultural center in downtown Manhattan is insensitive to 9/11 families, the claimant is wrongfully equating moderate mainstream Muslims with terrorists, as Patel also echoes. Pretty much any Muslim in America and throughout the world will tell you that they have absolutely nothing in common with the religious ideology of the terrorists of 9/11, so how is it that a significant percentage of Americans believe otherwise? As a country that prides itself on being the most educated, we have a lot of work to do. Americans must learn to not blindly follow the profit loving mainstream media and instead have an open mind and delve into their own research for the truth.

The solution to issues stemming from religious diversity, such as the one above, is direct dialogue. Patel rightfully notes that if not dealt with in its primary stages, religious diversity may give rise to “latent prejudices” later on. Many Islamic traditions also openly advocate the need for Muslims to not only live in peace, but also to engage in dialogue alongside their non-Muslim counterparts. In one verse of the Qur’an, the holy text of Muslims, God commands the Prophet Muhammad, may the peace and blessings of God be upon him, to tell Christians and Jews to find common ground amongst them and to worship none but God alone (Qur’an 3:64). Also echoing this verse’s meaning is the Constitution of Medina. The Constitution was a legal contract, prepared under the Prophet Muhammad, may the peace and blessings of God be upon him, that protected the rights of people of different faiths. Through its implementation of respect and tolerance amongst people of different religious and ethnic backgrounds, the Constitution encouraged people to stimulate co-operation and dialogue. If a man was able to engage in religious dialogue over 1,430 years ago, and I am sure that he was certainly not the only one, then I am more than hopeful that we today, with all of our technology and resources, are able to bring about this change again. And so, I invite my fellow Loyolans to implement Patel’s noble example of interfaith cooperation and dialogue, as they lead their extraordinary lives.

Sania Sufi

September 5^th, 2010

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