Category Archives: muslim

Quoted: A South African Muslim Woman’s Memories of Mandela

My daughter outside Mandela’s home in Soweto on Saturday night.

My daughter outside Mandela’s home in Soweto on Saturday night.

From Muslimah Media Watch:

I wrote part of this piece when Dr Laury Silvers asked me for a few words she could read in her khutbah at El Tawhid Unity Mosque in Toronto. She wanted to open with words from a South African, and I am grateful to her and the congregation for the opportunity to express these words on the passing of our beloved Comrade, President, Tata Nelson Rolihlahla Mandela, who returned to his creator on Thursday night, December 5 at the age of 95.

Tata (father), as we fondly call Nelson Mandela, represents so much to me, as a South African Muslim woman, as he does to all South Africans. His name is synonymous with struggle and sacrifice. His contributions to dismantling Apartheid in South Africa and his lifelong commitment to non-racialism and non-sexism has made my years growing up in South Africa an incredible experience. I still cannot fathom that he spent the total sum of my life (27 years) imprisoned!

I was born in one of the areas to which South African Indians had been forcibly relocated, at the tail end of Apartheid. Madiba’s rise to presidency, however, meant that I would no longer be confined to racially-segregated towns and limited options for education as my parents experienced.

Mandela taught us important lessons about the deeper meanings of peace and forgiveness but he was by no means a passive resistor against the indiscriminate violence of the Apartheid state, and nor was he without severe critics and opposition. Whilst I do not wish to sanitize or idolize the life of Nelson Mandela, neither is today a day to critique or analyse his policies and politics – it is a day to celebrate the immense goodness that one person brought to the world around him. What I do wish to highlight is that he overcame many of his own inner weaknesses (such as his rather tumultuous relationships with women) during the struggle years, and wrote openly about his development. He taught us to own up to our lives, our mistakes and our choices – and to walk for the ideals we profess to stand for.

Even after his rise to presidency in the new democratic South Africa, Madiba continued to show support and solidarity for global issues of social justice, especially HIV/AIDS, education for all

children, the occupation of Palestine, and of course, gender equality… all issues that still require our commitment and activism today.

(Left) Mandela with struggle activist Fatima Meer. [Source].

Madiba had a wonderful and open relationship with the Muslim community, and many of his closest friends during the struggle were Muslim. Figures like Ahmad Kathrada, Ismail Meer, Yusuf Dadoo, Fatima Meer, Rahima Moosa and Amina Cachalia are household names in South Africa and represent some of the key stalwarts in the anti-apartheid movement, many of whom were close confidantes and intimates of Nelson Mandela, and some of whom spent decades in prison with him. Read more…

 

A Muslimah’s Guide to Rocking the World

By Guest Contributor Amina Jabbar, cross-posted from Muslimah Media Watch

Growing up as a queer-identified South Asian Muslimah and a survivor of domestic violence, I’ve occasionally felt that merely existing was, in and of itself, an act of rebellion. But I’ve been fortunate. I’ve not only survived, but thrived, now living the life of a resident physician.

I can’t take all the credit for where I am because, simply put, I’m standing on the shoulders of giants. Through my life, I’ve consistently found media depictions of Muslim women and others engaging in daily acts of resistance to subvert and redefine the predominant discourses about Muslim women. These people and stories form a series of lessons to which I give credit for the awesome trajectory of my life. Here, then, are my seven lessons for a Muslimah’s guide to rocking the world.

Lesson #1: Our commitment to social justice reflects our commitment to faith.

It’s easy, I think, to get lost in the textual analyses of faith alone. The Qu’ran and hadiths are, after all, rich, deep, and complicated. But in an incredible interview on Vimeo, Amina Wadud makes a distinction between being a servant of God and an agent of God.  She talks about how her focus on the Qu’ranic meanings alone wasn’t enough; that being an agent implies an obligation to actively live in ways that are consistent with principles of social justice. Wherever and whenever there is injustice, we’re obligated to challenge the status quo.

Activist Fanta Ongoiba. Image via The Star.

Lesson #2: Some principles are worth being unwaveringly unapologetic about.

Our social and political positions may not always be popular. In general, I’m all for compromise but, occasionally, there are principles that are and should be “non-negotiable.” With the non-negotiables of life, even when the going gets tough, there should be no sidelining, shifting, or redrafting of the message. Easy to say, difficult to do. But Fanta Ongoiba, executive director of Africans in Partnership Against AIDS in Toronto, makes it look slick. Sexual health and HIV remain hushed, tabooed  topics within many Muslim communities. Ongoiba’s work , recently honored by the Canadian Council of Muslim Women, provides real space and fills a real need, no matter the response from religious leaders. As a Toronto Star article put it, “at an international conference, one sheik called her a ‘troublemaker,’ a label she embraced” and to which she also responded “ I’d prefer to be a troublemaker to wake you up.”

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Racialicious Review: The Citizen

Khaled Nabawy in a scene from "The Citizen"

Khaled Nabawy in a scene from “The Citizen”

By Guest Contributor Nour Soubani

The recent independent film, The Citizen, raises a number of important questions related to identity, belonging, and representation that are relevant and challenging to many American communities at large today.

Ibrahim, a middle-aged Lebanese man, wakes up one day and actualizes his dream: he wins a ticket from the Green Card Lottery to come to America. He lands in New York on September 10th, 2001, and befriends Diane, an attractive white American woman who is just escaping an abusive relationship. The next fateful morning is the September 11th attack, and the rest of the movie follows Ibrahim’s experience as an Arab Muslim in a post-9/11 New York City, the relationships he builds with Diane and those who both support and villainize him, and his interactions with the law.

 Ibrahim, although not a legal citizen, is painted as the ideal American: He helps the homeless, works an honest job, and intervenes at a crime scene to save a man’s life. Although he looks distinctly Arab, and some suspicion is raised that he is related to one of the hijackers, there is a clear assertion throughout the movie that Ibrahim is completely disconnected from the evil terrorists who attacked the United States, and from the Middle East as a whole. In fact, multiple times throughout the film he expresses how grateful he is to leave Lebanon, to come to America and pursue “the American Dream”, and to leave behind his penniless and unsuccessful life. While the protagonist’s morals and values are virtuous—this was enough to make the audience fall in love with him—his character functions with a subtle undertone that reinforces a binaric hierarchy between the U.S. and the rest, one that inevitably places America at the top. Ibrahim comes to the United States to make something of himself; the storyline implies that this was inherently not possible where he came from, nor were any efforts to do so valued and encouraged. He is portrayed as an exception to the rule—a respectable, mannered, responsible and hardworking individual, who, with these admirable, individualist traits, clearly does not belong in the Arab world. The character of Ibrahim—while well-intentioned—in fact plays into Orientalist notions that otherize the Middle East, creating an unknown, inferior entity out of it that inherently does not hold the same purely “American” values that cause Ibrahim to succeed.

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Race + Comics: On Ms. Marvel And Protecting Young Superheroes

By Arturo R. García

There’s a lot to root for in Marvel’s new Ms. Marvel series, which is already garnering buzz for starring a Pakistani-American Muslim teenager in her own solo series.

But, the book won’t formally launch until February 2014, which opens it up to a recurring problem with Marvel: history shows that the company’s efforts stop at gathering that buzz when it comes to its young superheroes — particularly those of color.
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Quoted: Muslimah Media Watch on the Media and Malala Yousafzai

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In the first of several posts, Amina at Muslimah Media Watch, examines how Western media portray activist Malala Yousafzai.

There’s something immensely telling about the stories mainstream Western media decides to promote and those that get swept under the rug. The stories that are told and ways in which they are told say as much about the storytellers as those that are the actual subjects of discussion. Mainstream media actively homogenizes Muslim women into meek, weak beings who lack the audacity and know-how to challenge patriarchal systems. That narrative – one that denies a Muslimah’s autonomy – makes it difficult, if not downright impossible, to engage with Muslim women on the basis of solidarity. Instead, the West just sells itself as the ultimate saviour, bound by a superficial chivalrous oath to protect Muslim women from those evil, evil Muslim men who must ALL be pledged to the Taliban. Read more…

Quoted: On Colonial America’s Relationship With Islam

Third U.S. President Thomas Jefferson. Image via history.com.

At a time when most Americans were uninformed, misinformed, or simply afraid of Islam, Thomas Jefferson imagined Muslims as future citizens of his new nation. His engagement with the faith began with the purchase of a Qur’an eleven years before he wrote the Declaration of Independence. Jefferson’s Qur’an survives still in the Library of Congress, serving as a symbol of his and early America’s complex relationship with Islam and its adherents. That relationship remains of signal importance to this day.That he owned a Qur’an reveals Jefferson’s interest in the Islamic religion, but it does not explain his support for the rights of Muslims. Jefferson first read about Muslim “civil rights” in the work of one of his intellectual heroes: the seventeenth-century English philosopher John Locke. Locke had advocated the toleration of Muslims—and Jews—following in the footsteps of a few others in Europe who had considered the matter for more than a century before him. Jefferson’s ideas about Muslim rights must be understood within this older context, a complex set of transatlantic ideas that would continue to evolve most markedly from the sixteenth through the nineteenth centuries.

Amid the interdenominational Christian violence in Europe, some Christians, beginning in the sixteenth century, chose Muslims as the test case for the demarcation of the theoretical boundaries of their toleration for all believers. Because of these European precedents, Muslims also became a part of American debates about religion and the limits of citizenship.
- From “Our Founding Fathers included Islam,” adapted from a book by Denise Spellberg

Monday Long Read: The NYPD Division of Un-American Activities

Photo via New York Magazine

This New York Magazine feature about the Big Brother-esque eye on the NYC Muslim community reminds us that Stop And Frisk isn’t all that’s wrong with the NYPD:

The Demographics Unit began simply enough, with a copy of the 2000 U.S. Census. The information was public, and the police used the data the way any sociologist could. They mapped, looking for 28 “ancestries of interest.” Nearly all were Muslim. There were Middle Eastern and South Asian countries such as Pakistan, Iran, Syria, and Egypt. Former Soviet states like Uzbekistan and Chechnya were included because of their large Muslim populations. The last “ancestry” on the list was “American Black Muslim.”

At the NYPD, Cohen enjoyed an advantage he’d never had as a CIA analyst: a pool of recruits drawn from New York’s own neighborhoods. The FBI and CIA struggled to recruit native Arabic speakers, in part because it was prohibitively difficult for applicants with strong overseas ties to get security clearances. The NYPD didn’t have that problem. The police force had long been a stepping-stone to the middle class for immigrants. One in five Academy graduates was born overseas. So when Cohen went searching for officers who could blend in to Muslim neighborhoods, he didn’t have to look far. He recruited young Middle Eastern officers who spoke Arabic, Bengali, Hindi, Punjabi, and Urdu. They would be the ones raking the coals, looking for hot spots, and they became known as “rakers.”

Every day, the rakers set out from the Brooklyn Army Terminal, where the Demographics Unit was based, and visited businesses in teams of two. Their job was to look like any other young men stepping in off the street.

The routine was almost always the same, whether they were visiting a restaurant, deli, barbershop, or travel agency. The two rakers would enter and casually chat with the owner. The first order of business was to determine his ethnicity and that of the patrons. This would determine which file the business would go into. A report on Pakistani locations, for instance, or one on Moroccans. Next, they’d do what the NYPD called “gauging sentiment.” Were the patrons observant Muslims? Did they wear traditionally ethnic clothes, likeshalwar kameez? Were the women wearing hijabs?

If the Arabic news channel Al Jazeera was playing on the TV, the police would note it and observe how people were acting. Were they laughing, smiling, or cheering at reports of U.S. casualties in Iraq and Afghanistan? Did they talk Middle Eastern politics? If the business sold extremist literature or CDs, the officers would buy one or two. Was the owner selling fake I.D.’s or untaxed cigarettes? Police would note it. If customers could rent time on a computer, police might pay for a session and look at the computer’s search history. Were people viewing jihadist videos or searching for bomb-making instructions? Who was speaking Urdu? Read More

Meanwhile, On TumblR: Interrupting Fuckery With Asian American Princesses

By Andrea Plaid

Considering last week’s foolishness, no thanks to Day Above Ground’s “Asian Girlz,” we need some pop-culture interruptions around here–and our anti-racism-and-pop-culture compatriots at Racebending helped out.

This week, we reblogged their post featuring the digital photography of Kim Navoa and Donnie, who reimagined the Disney Princesses as Asian American women. Check out the great results:

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