Stand Up WITH Muslim Women, Johann

Muslimah Media Watch thanks Thabet for the tip.

In Thursday, October 23rd’s edition of The Independent, journalist Johann Hari asked the question “Dare we stand up for Muslim women?” Hari (pictured below right), a young British journalist with left leanings and who has defended Muslims against the fear mongering of Canadian right-wing writer Mark Steyn, has presented an interesting and compelling case for the need to better the situation of Muslim women in the world. His examples are heartbreaking and elicit sympathy for the suffering women. However, as noble as Hari’s intentions may be in writing the piece he has made one very big, yet sadly extremely common, mistake – he has assumed the worst of Muslim women themselves – and this mistake only further entrenches racism toward Muslims in the East/South and creates a superior-inferior dichotomy.

Hari begins by presenting us with a graphic depiction of the severely burned face of a 21-year-old Bangladeshi acid-burn victim, Shahnaz, whose husband and brother-in-laws attacked her with acid. Why? According to Hari “[h]er crime was to be a Muslim woman who wanted to be treated as equal to a man.” Shahnaz had wanted to study but her husband disagreed. Hari also reports that the incidences of acid-burning of women has increased in Bangladesh and cites the growing independence of Bangladeshi women as the cause of anger among the men who burn them. “It is just one tactic in a global war to keep Muslim women at heel,” Hari says. He then lists tactics through which other Muslim countries have displayed their misogyny, often in brutal ways.

No one can deny that such horrific incidences occur. No one can deny that many Muslim women live in very difficult situations. However this is not a Muslim problem. Violence against women in many different forms whether it be hitting, slapping, rape, burning, etc., occurs in all countries. There exist men in all cultures and all religions who feel it their right to abuse women. Pointing out occurrences of such behaviour only among Muslims demonizes Muslim men and denies Muslim women their agency (a point to which I will return below). Additionally, in the process of painting this as a Muslim problem, which is what Hari has done, we end up denying that non-Muslim women living in non-Muslim countries suffer similar fates. For instance, if we stay with the region of South Asia, India‘s rates of violence against women are disturbing to many human rights workers. Additionally, this Violence Against Women Fact Sheet would indicate the universality of the problem of violence against women.

However, getting back to the Muslims in Hari’s piece, it is worth noting that Hari writes about the cultural variation in Muslim countries by writing:

We ask nervously: isn’t it just their culture that women are treated differently? Isn’t it a form of cultural imperialism to condemn these practices? The only rational response is to ask: whose culture do you want to respect here? Shahnaz’s culture, or her husband’s? The culture of the little girls learning in a Kandahar classroom, or of the Taliban thug who bursts in and shoots their teacher?…Muslim societies are not a homogenous block – and it is racist to pretend they are.

However, he points out cultural variation not to say, as I would, Muslims are a diverse people, or that the culture does not condone violence against women and that such behaviour is not a part of their diverse cultures but rather a product of ubiquitous patriarchy, the entrenchment of which is in large part a product of international economic and educational injustices. No, he uses this argument to say that there exist two cultures – the male Muslim culture and the female Muslim culture. The male Muslim culture is the brutal, angry and oppressive one, and the female Muslim culture is the subjugated, imperiled and submissive one. The picture that Hari has painted is one of brutal Muslim men and their oppressed Muslim women. It would seem that all Muslim men oppress all Muslim women all the time in every way possible. This message is nothing new and has been a part of Western/Northern discourse regarding the East/South for centuries now. A message used to demonize and to justify invasions of the East/South for centuries, including this one. Afghanistan and Iraq sound familiar?

But no Western/Northern saviour can stop here. It is not enough for those of us in the West/North (and yes I am also Western/Northern) to say “those people are so bad,” but we must, as now we have a contrasting people, say “we are so good.” After all, where there is bad there must also be something good. How else would we know that something is bad? And Hari does just this.

It is here, in our open societies, that the freedom of Muslim women is slowly being born. Last week, Amina Wadud became the first ever woman to lead British Muslims in prayer. All over Europe and the US, Muslim women are pushing beyond a literal reading of the Koran and trying to turn many of its ugliest passages into misty metaphor.

It is true that the West/North is seeing the rise of many Muslim women who are “pushing beyond a literal reading of the Koran.” We have Amina Wadud, Laleh Bakhtiar and Asma Barlas to name some. However, this is not unique to our part of the world. If the West/North has these women then the East/South has academics like Fatima Mernissi and Nawal El-Saadawi, and not to mention activists like Asma Jehangir, Malalai Joya, Ghada Jamshir, Zaib-un-Nissa Hamidullah, Mukhtaran Bibi, Shirin Ebadi, just to name a few. Hari would have us believe that women living in Muslim countries are so utterly helpless so as to need pity and eagerly await to be rescued from their men by the West/North. However, the evidence states something quite the opposite.

Women living in Muslim countries can help themselves and are helping themselves. They are working every day to better the conditions of the women in their countries. They are resisting the misogyny of men all the time. Muslim women living in Muslim countries DO have agency and are taking the initiative to better their conditions. If anything is holding them back, if anything is oppressing them, it is the West/North itself (though not alone). Even Hari touches on this issue a little though fails to elaborate, mainly because it would seem that he may not realize that elaboration is an option. Let me try.

Hari rightly criticizes Western/Northern governments who support regimes that oppress women – Saudi Arabia for example. He is right when he says:

While we as a society are addicted to oil, our governments will always put petroleum before feminism. While we suck on the Saudi petrol pump, smearing rhetorical estrogen on to our bombs looks like an ugly trick.

But this is just the contemporary aspect of how the West/North oppresses women in the East/South. Colonization of the East/South by the West/North is a racist part of world history, the legacy of which has lived on in the East/South. The colonizers left, but not without making sure those whom they ruled over were not only thoroughly traumatized but also left with the mess of ethnic rivalries, wealth disparities, and educational discrepancies. The colonizers raped the land then left “her” to die. The result has been ages of high levels of wealth and educational discrepancies – factors which can gravely and greatly impact patriarchy and its strength. Patriarchy exists everywhere, though the strength of it can be impacted by other, namely economic, factors. All this then results in, what seem to be, stronger patriarchies in post-colonial regions. And of course, how can we forget the role the War on Terror has played in oppressing Muslim women, specifically in Afghanistan, Iraq, and parts of Pakistan. How can Muslim women be “liberated” when their homes are being bombed and their loved ones dying? How can Muslim women be “liberated” when their brothers, sons, husbands are being disappeared or killed by occupying forces? How can Muslim women be “liberated” when their food-producing soil is contaminated with chemicals from Western/Northern bombs? How can Muslim women be “liberated” when they have no water, no heating, no shelter?

Finally, as if to prove the freedom of Muslim women in the West/North Hari gives the example of his friend Irshad Manji’s call to the E.U. and U.N. to provide microcredits to Muslim women across the Middle East to help them start their own businesses. But in doing so he completely neglects the fact that the idea of microcredits, or microloans, belongs to a Bangladeshi, Muslim man – Muhammad Yunus – who Manji herself credits. But Hari, for some reason, completely leaves out this glaring fact.

And here we come full circle – from the Bangladeshi Muslim girl who was the victim of her husband’s cruelty, to the Bangladeshi Muslim man who created an economic model to help the poor women of his Muslim majority country. The dichotomy of the “dangerous Muslim man” and the “imperiled Muslim woman” of which Sherene Razack so aptly speaks in her book Casting Out: The Eviction of Muslims from Western Law and Politics (read Fatemeh’s review here) just does not exist in Bangladesh it would seem. Or in any other Muslim country for that matter, as simple and compact as that would be.

So then, in the end, what can we do? Hari wants people in the West/North to stand up for Muslim women. As I have already (hopefully) shown, Muslim women are already standing up for our/themselves and the problem is not simply Muslim men (though I hope I did not create the impression that Muslim men never oppress Muslim women – many do but no more than non-Muslim men). To that we say thanks, but no thanks.

What Western/Northern people can do is stand up WITH us. When we say American invasions of Afghanistan and Iraq cause Muslim women much suffering, stand with Muslim women as we speak against the occupations. When Muslim women say the War on Terror causes us great suffering because our freedoms are surpressed, the safety of our brothers, fathers, sons, is jepordized, we are terrorized, join us in our criticism of this war of terror. It is in standing WITH Muslim women, not for us, that achievements will be made. It is in solidarity, not appropriation, that healthy progress can take place.