Comment by Riaz Haq on April 18, 2017 at 6:57pm

Meet the 'other #Malalas' - #Nobel Laureate's friends now heading to #Edinburgh University http://www.telegraph.co.uk/women/life/meet-malalas-nobel-peace-priz... … via @TeleWonderWomen

We have all heard of ‘the girl who was shot by the Taliban’. But the phrase – used as shorthand for Malala Yousafzai, Nobel Peace Prize winner, youngest ever UN Ambassador of Peace and the most famous schoolgirl in the world – only tells half the story of that fateful Tuesday in October 2012. Well, a third, to be precise.

For two other teenagers were victims of the attack that injured Malala. They too were caught up in that shower of bullets.

Kainat Riaz, then 15, and Shazia Ramzan, 14, were Malala’s fellow pupils at Khushal Public School. They were sitting on benches alongside the 15-year-old education campaigner in a converted Toyota truck, clasping their books, as they travelled home after a chemistry exam in Mingora, north-west Pakistan.

Kainat remembers excitedly discussing the answers. Shazia was staring out of the window, daydreaming – when the lives of the three girls changed forever.

“The Taliban stopped us, two boys – or men,” says Shazia. “One was in the front and the other one came to the back. He said: 'Who is Malala?' We had our faces covered [with niqabs], but Malala didn't.

“We were looking at him and then he shot Malala in the forehead. He shot me on my hand and shoulder, and Kainat's shoulder as well. Then he started shooting randomly.”

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Shazia and Kainat were given full scholarships (more than half of students receive a bursary to cover fees that would otherwise cost £58,000 for two years), while Gordon Brown, UN special envoy on global education, helped with visas.

The girls arrived in 2013, leaving their families behind.

Atlantic College, set in a 12th-century castle, could not be further from their modest homes in rural Pakistan. Instead of lush green mountains, the girls are surrounded by sheep farms. Sitting in the cold principal's office today, they describe their initial feelings of disorientation - and freedom.

“Back home, you have to go anywhere with your father, mother or brother, because you are a girl,” explains Shazia, daughter of a bakery owner, and one of nine children. The girls relished being able to visit the shops alone and learnt to swim (“we don’t have pools for girls in Swat”).

British food, however, demanded more adjustment.

“Now I can eat pasta and pizza, which I couldn’t even look at before,” says Kainat. They order Indian take-aways to create a home away from home. Is our biryani as good? “They try their best,” says Shazia diplomatically.

The girls' fellow pupils were unfazed by their arrival. Many did not even know their story for several months, until they gave a speech at a student conference.

“Everyone treats us normally,” says Kainat. “They call us Kainat and Shazia, not Malala's friends. We are famous in Pakistan. Here, we are not special.”

While Malala was surrounded by family in Birmingham, her two friends had only each other, visiting to Swat just twice a year – a place to which Malala has not been able to return due to the ongoing threats.

------------
The duo's sights are set on university. While Malala has received an offer from a top institution – understood to be Oxford – her friends were last month both given offers to study nursing at Edinburgh (“Inshallah, we get the grades”). Gordon Brown, who has become a mentor, is helping find sources of funding.

They are keen to restart campaigning. And both see their futures in Pakistan. Shazia – who remembers when girls' schools were shut down under Taliban tyranny – insists things are improving. “In some areas, girls and boys are now even being taught in the same classroom.”

“I believe I should go back to my country and try to make change there,” Kainat insists.

Adds Shazia, “However we can help, we will.”

Comment by Riaz Haq on April 21, 2017 at 10:05am

#India's #Nobel Laureate Rabindranath #Tagore became the embodiment of how the west wanted to see the east.

https://www.theguardian.com/commentisfree/2011/may/07/rabindranath-...

The success turned everyone's heads, including Tagore's. He became the most prominent embodiment of how the west wanted to see the east – sagelike, mystical, descending from some less developed but perhaps more innocent civilisation; above all, exotic. He looked the part, with his white robes and flowing beard and hair, and sometimes overplayed it. Of course, the truth was more complicated. The Tagores were among Kolkata's most influential families. They'd prospered in their role as middle men to the East India Company, whose servants named them Tagore because it was more easily pronounced than the Bengali title, Thakur. The west wasn't strange to them. Rabindranath's grandfather, Dwarkanath, owned steam tug companies and coal mines, became a favourite of Queen Victoria's and died in England (his tombstone is in Kensal Green cemetery). As for the poet himself, this was his third visit to London. On his first, he'd heard the music hall songs and folk tunes that he later incorporated into his distinctive musical genre, rabindra sangeet.

More than anything, what Tagore stood for was a synthesis of east and west. He admired the European intellect and felt betrayed when Britain's conduct in India let down the ideal. His western enthusiasts, however, saw what they wanted to see. First, he was an exotic fashion and then he was not. "Damn Tagore," wrote Yeats in 1935, blaming the "sentimental rubbish" of his later books for ruining his reputation. "An Indian has written to ask what I think of Rabindrum [sic] Tagore," wrote Philip Larkin to his friend Robert Conquest in 1956. "Feel like sending him a telegram: 'Fuck all. Larkin.'"

Is his poetry any good? The answer for anyone who can't read Bengali must be: don't know. No translation (according to Bengalis) lives up to the job, and at their worst, they can read like In Memoriam notices: "Faith is the bird that feels the light when the dawn is still dark" is among the better lines. Translator William Radice thinks that Tagore's willingness to tackle the big questions, heart on sleeve, has made him vulnerable to "philistinism or contempt". That may be so – see Larkin – but perhaps the time has come for us to forget Tagore was ever a poet, and think of his more intelligible achievements. These are many. He was a fine essayist; an educationist who founded a university; an opponent of the terrorism that then plagued Bengal; a secularist amid religious divisions; an agricultural improver and ecologist; a critical nationalist. In his fiction, he showed an understanding of women – their discontents and dilemmas in a patriarchal society – that was ahead of its time. On his 150th anniversary, we shouldn't resist two cheers, at least.

Comment by Riaz Haq on September 28, 2017 at 4:20pm

Framing of Malala Yousafzai: a comparative analysis of news coverage in Western and Pakistani mainstream English print and alternative media

http://www.tandfonline.com/doi/abs/10.1080/01296612.2016.1142248?jo...;

This study compares Pakistani and the Anglo-American media news framing and how these sources portray similar news events. Specifically, it is a comparative analysis of news regarding the principal time periods in Malala Yousafzai’s life, namely: (1) the shooting of Malala by a Taliban gunman and her subsequent recovery; (2) the intervening period when Malala emerges as a brand and is nominated for the Nobel Peace Prize; and, (3) the period surrounding the winning of the Prize before she fades out from the media limelight. The study found that Western media articles framed her as a female education activist, a victim of terrorism, a victim of a society largely hostile to women and a beacon of hope for girls in a highly restrictive society. The Pakistani mainstream English media, at times, preferred to tow the western lead without clarifying its own stance. However, Pakistani alternative English media was largely critical of Malala, post western intervention. The results may have far-reaching implications and raise questions about the framing by audience and the modes of communication people adopt for building their knowledge structure.

Comment by Riaz Haq on September 28, 2017 at 4:25pm

Where did the idea of an ‘Islamic bomb’ come from?

https://theconversation.com/where-did-the-idea-of-an-islamic-bomb-c...

The heavily freighted idea of an “Islamic bomb” has been around for some decades now. The notion behind it is that a nuclear weapon developed by an “Islamic” nation would automatically become the Islamic world’s shared property – and more than that, a “nuclear sword” with which to wage jihad. But as with many terms applied to the “Islamic world”, it says more about Western attitudes than about why and how nuclear technology has spread.

The concept as we know it emerged from anxieties about proliferation, globalisation, resurgent Islam, and conspiracies real and imagined, a fearful idea that could be applied to the atomic ambitions of any Muslim nation or non-state group. It looked at Pakistan’s nuclear programme and extrapolated it to encompass everything between the mountains of South Asia and the deserts of North Africa. And ever since it appeared it has retained its power to shock, eliding terrorism, jihadism, the perceived ambitions of “Islamic” states, and state-private proliferation networks into one fearsome term.

It has also made a useful avatar for all sorts of specific threats – Muammar Gaddafi’s anti-Western “fanaticism”, Saddam Hussein’ssocialist Ba’athism, the Iranian Mullahs’ revolutionary Islamic ideology, contemporary fundamentalist terrorism, and Pakistan’s military-Islamicthinking.

But of course, the Islamic bomb idea is part of a web of complex geopolitical ideas. International terrorism, the rise of modern political Islam, and Western interventions all muddle the issue. And oddly enough given the way it’s used today, the term in fact began its strange life outside the West.

High hopes

The connection between religion and the bomb was in fact first explicitly made in 1970s Pakistan, where leaders Zulfikar Ali Bhutto and Muhammad Zia ul-Haq both saw nuclear weapons as a means to enhance the country’s status within the so-called “Muslim world”. Yet Pakistan’s atomic programme was at its heart a nationalistic security project, not a religious one.

The term “Islamic bomb” didn’t appear in the Western news media until around 1979, when the Iranian Revolution set outsiders worrying about the potential intersections between nuclear weapons, proliferation and Islamic politics. At around the same time, India was mounting a campaign against Pakistan’s nuclear ambitions; its government and media duly began deliberately stoking fears of a pan-Islamic nuclear threat originating with Islamabad. Israel’s government, too, made it clearthat it believed an Islamic bomb was imminent.

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Through the 1980s and 1990s, countries as diverse and mutually antagonistic as Iran, Iraq, Libya, Niger and Pakistan were all tied together by the Western fear of an Islamic bomb. Prominent commentators such as Jack Anderson and William Safire consistently deployed the term; politicians as diverse as Tam Dalyell, Edward Kennedy, and Daniel Patrick Moynihan all talked about it in fearful terms. All were off-base.

Comment by Riaz Haq on December 30, 2017 at 7:45pm

West praises #Malala but ignores #Ahed. Ahed, like Malala, has a substantial history of standing up against injustices. Why the difference? #Israel #Palestine #Taliban #Pakistan

http://www.aljazeera.com/indepth/opinion/west-praising-malala-ignor...

Why is the West praising Malala, but ignoring Ahed?

by Shenila Khoja-Moolji

28 Dec 2017

Palestinian activist Ahed with her mother Nariman [Al Jazeera]

MORE ON ISRAEL

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Ahed Tamimi, a 16-year-old Palestinian girl, was recently arrested in a night-time raid on her home. The Israeli authorities accuse her of "assaulting" an Israeli soldier and an officer. A day earlier she had confronted Israeli soldiers who had entered her family's backyard. The incident happened shortly after a soldier shot her 14-year-old cousin in the head with a rubber bullet, and fired tear-gascanisters directly at their home, breaking windows.

Her mother and cousin were arrested later as well. All three remain in detention.

There has been a curious lack of support for Ahed from Western feminist groups, human rights advocates and state officials who otherwise present themselves as the purveyors of human rights and champions of girls' empowerment.

Ahed, like Malala, has a substantial history of standing up against injustices.

 

Their campaigns on empowering girls in the global South are innumerable: Girl Up, Girl Rising, G(irls)20 Summit, Because I am a Girl, Let Girls Learn, Girl Declaration.

When 15-year-old Pakistani activist Malala Yousafzai was shot in the head by a member of Tehrik-e-Taliban, the reaction was starkly different. Gordon Brown, the former Prime Minister of the United Kingdom, issued a petition entitled "I am Malala." The UNESCO launched "Stand Up For Malala."

Malala was invited to meet then President Barack Obama, as well as the then UN Secretary-General Ban Ki-moon, and addressed the UN General Assembly. She received numerous accolades from being named one of the 100 Most Influential People by Time magazine and Woman of the Year by Glamour magazine to being nominated for the Nobel Peace Prize in 2013, and again in 2014 when she won.

State representatives such as Hillary Clinton and Julia Gillard as well as prominent journalists such as Nicholas Kristof spoke up in support of her. There is even a Malala Day!

But we see no #IamAhed or #StandUpForAhed campaigns making headlines. None of the usual feminist and rights groups or political figures has issued statements supporting her or reprimanding the Israeli state. No one has declared an Ahed Day. In fact, the US in the past has even denied her a visa for a speaking tour.

Ahed, like Malala, has a substantial history of standing up against injustices. She has been protesting the theft of land and water by Israeli settlers. She has endured personal sacrifice, having lost an uncle and a cousin to the occupation. Her parents and brother have been arrested time and again. Her mother has been shot in the leg. Two years ago, another video featuring her went viral - this time she was trying to protect her little brother from being taken by a soldier.

Why isn't Ahed a beneficiary of the same international outcry as Malala? Why has the reaction to Ahed been so different?

OPINION

'Children of the stones': the day Palestine was reborn

by Ramzy Baroud

There are multiple reasons for this deafening silence. First among them is the widespread acceptance of state-sanctioned violence as legitimate. Whereas hostile actions of non-state actors such as the Taliban or Boko Haram fighters are viewed as unlawful, similar aggression by the state is often deemed appropriate.

This not only includes overt forms of violence such as drone attacks, unlawful arrests, and police brutality, but also less obvious assaults such as the allocation of resources, including land and water. The state justifies these actions by presenting the victims of its injustices as a threat to the functioning of the state.

Once declared a threat, the individual is easily reduced to bare life - a life without political value. Italian philosopher Giorgio Agamben has described this as a time/place sanctioned by sovereign power where laws can be suspended; this individual can therefore now be made a target of sovereign violence. Terrorists often fall within this category. Thus, the execution of suspected terrorists through drone attacks without due judicial process ensues without much public uproar.

11-year-old Ahed cries during the funeral of her relative Rushdi Tamimi, who was shot by Israeli forces during a protest in November 2012 [Reuters/Mohamad Torokman]

The Israeli police have deployed a similar strategy here. They have argued for extendingAhed's detention because she "poses a danger" to soldiers (state representatives) and could obstruct the functioning of the state (the investigation).

Casting unarmed Palestinians like Ahed - who was simply exercising her right to protect her family's wellbeing with all the might of her 16-year-old hand - in the same light as a terrorist is unfathomable. Such framings open the way for authorising excessive torture - Israel's education minister Naftali Bennett, for instance, wants Ahed and her family to "finish their lives in prison."

Ahed's suffering also exposes the West's selective humanitarianism, whereby only particular bodies and causes are deemed worthy of intervention.

Anthropologist Miriam Ticktin argues that while the language of morality to alleviate bodily suffering has become dominant in humanitarian agencies today, only particular kinds of suffering bodies are read as worthy of this care.This includes the exceptionally violated female body and the pathologically diseased body.

Ahed's father Bassem Tamimi stands inside a waiting cell ahead of the verdict in his trial at Israel's Ofer military court near the West Bank city of Ramallah on May 20, 2012 [AP/Diaa Hadid]

Such a notion of suffering normalises labouring and exploited bodies: "these are not the exception, but the rule, and hence are disqualified."

Issues of unemployment, hunger, threat of violence, police brutality, and denigration of cultures are thus often not considered deserving of humanitarian intervention. Such forms of suffering are seen as necessary and even inevitable. Ahed, therefore, does not fit the ideal victim-subject for transnational advocacy.

Relatedly, girls like Ahed who critique settler colonialism and articulate visions of communal care are not the empowered femininity that the West wants to valourise. She seeks justice against oppression, rather than empowerment that benefits only herself.

Her feminism is political, rather than one centred on commodities and sex. Her girl power threatens to reveal the ugly face of settler-colonialism, and hence is marked as "dangerous". Her courage and fearlessness vividly render all that is wrong with this occupation.

Ahed's plight should prompt us to interrogate our selective humanitarianism. Individuals who are victims of state violence, whose activism unveils the viciousness of power, or whose rights advocacy centres communal care, deserve to be included in our vision of justice.

Even if we don't launch campaigns for Ahed, it is impossible for us to escape her call to witness the mass debilitation, displacement and dispossession of her people. As Nelson Mandela said, "We know too well that our freedom is incomplete without the freedom of the Palestinians."

Comment by Riaz Haq on November 28, 2018 at 7:45pm

Pulitzer prize-winner Nicholas Kristof accused of '#racist #imperialist logic'. It’s easy to imagine #Trump agreeing with some of his ideas about the inherent vice of certain people from certain countries. #xenophobia #misogyny #Islamophobia @alternet https://www.alternet.org/pulitzer-prize-winning-journalist-nicholas...

In Feminist Accountability: Disrupting Violence and Transforming Power (December, NYU Press), Ann Russo, associate professor of Women’s and Gender Studies at DePaul University, offers an intersectional analysis that includes chapters on “Disrupting Whiteness,” “Shifting Paradigms to End Violence,” and “Disentangling US Feminism from US Imperialism.”

In the last section, “Resisting the ‘Savior’ Complex,” Russo recalls how Kristof—in his 2009 book, Half the Sky: Turning Oppression into Opportunity for Women Worldwide, written with his wife Sheryl WuDunn—”portray[s] the men from the global south as either inherently brutal and violent, or lazy and irresponsible (both constructions synchronistic with the portrayal of men of color and immigrant men from the global south in the dominant culture of the United States).”

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“In many poor countries, the problem is not so much individual thugs and rapists but an entire culture of sexual predation,” Kristof asserts. Kristof and WuDunn describe Ethiopia as “where kidnapping and raping girls is a time-honored tradition” and Congo as the “world capital of rape.”

“No doubt the widespread rape and sexual violence against women in the Congo is horrific,” Russo counters, “but [Kristof and WuDunn] explain it as a cultural problem, rather than a social and political [one].” With this myopic focus, they “obscure the role of the United States in fueling this endemic violence and the ongoing instability of the country and thus avoid any consideration of US accountability. For example, [when they discuss the Congo], Kristof and WuDunn do not tell us that our deep dependence on these mineral resources is, in part, what fuels the ongoing conflicts and violence in the region.”

In his win-a-trip contest announcement, Kristof writes that applicants who “don’t look like” him are “welcome.” That may be so. But a pro forma “welcome” can’t erase the impact of the broad strokes with which he has painted whole swaths of people.

This was a problem in 2009. Now, with Trump in the White House, it’s more important than ever to get rid of the myth of the good white liberal savior for once and for all, and stand in opposition to what Russo describes as Kristof’s “ethnocentrist, racist and imperialist logic.”

Comment by Riaz Haq on November 28, 2021 at 6:54am

The Truth about the Afghan Girl - by Rafia Zakaria

https://rafia.substack.com/p/the-truth-about-the-afghan-girl


So as innocent and hapless migrants were drowning in the English Channel as the English and French watched , the white savior industrial complex came up with a story to reiterate just how noble and good white people really are. The story involved the infamous “Afghan Girl” whose actual name is Sharbat Gula and whose photo was taken without consent some three decades ago by National Geographic photographer Steven Curry at a refugee camp in Peshawar, Pakistan.

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Here is the New York Times Story which hails the fact that Sharbat Gula has received asylum in Italy while ignoring the fact that National Geographic and Steven Curry have stolen from her for decades by NEVER sharing a single penny of the millions they have made from her image.

https://www.nytimes.com/2021/11/26/world/europe/afghan-girl-nationa...


Here is Sharbat Gula”s real story which I wrote about a few years ago;

“In late 2014, the National Geographic website published a list of five of its most memorable covers and the stories behind them. Among the five was Steve McCurry’s photograph of the green-eyed Sharbat Gula, a young Afghan girl living in a refugee camp in Pakistan. The other covers featured a dog named Betsy, a very tall tree, an ape named Koko and a hot spring in Yellowstone National Park.

The “Afghan girl” was left nameless when her picture appeared in June 1985. It was only years later that the magazine returned to find her. The 2002 story on finding the “Afghan girl” renewed the picture’s popularity before Ms Gula was forgotten again.

So it was until last month, when Pakistan’s authorities arrested her in Nauthia in north-west Pakistan and charged her with using fake documents to remain in the country.

The judge ruled that under existing laws, Ms Gula would have to be deported. Things looked dismal for Ms Gula, who suffers from Hepatitis C and is the sole breadwinner for her family, until last Saturday, when a government official announced that she would be permitted to stay on humanitarian grounds.

But according to the latest reports her deportation is actually going to take place later this week.

It is tragic that Pakistani authorities will not let Sharbat Gula stay. Her dependence on their mercy illustrates the vast chasm between the photographer who took her picture and her own hapless life. Bits and pieces from National Geographic’s own reporting reveal more of the story.

A 2002 article begins with the revelation that Ms Gula “remembers her anger” at being photographed back in 1985. McCurry insisted that she told him “he could take her picture.” No explanation is provided as to how the angry Ms Gula, who did not speak English, would have communicated this to McCurry.

The rest of the 2002 story is a challenging read: Pashtuns are “the most warlike of Afghan tribes” and Sharbat Gula has skin “that looks like leather”.

Even more alarming are the pictures that go with it, not for Ms Gula’s lost youth but for the fact that they show her being subjected to a DNA test, and reveal the use of a forensic examiner and a forensic sculptor to aid in confirming her identity.

As the saga of Ms Gula’s arrest unfolded, the old orientalist binary was at work: the government officials of a poor, foreign country wrangling with an even poorer woman, the ugly fight of the wanting versus the wanting watched by a morally superior West, smug inside its own sealed borders.

At the heart of this debate is the assumption that photographs represent real and unassailable truths, that the details of their composition and arrangement are always incidental and politically neutral. As critic Teju Cole has pointed out, this assumption is false and misleading.

Comment by Riaz Haq on November 28, 2021 at 6:55am

The Truth about the Afghan Girl - by Rafia Zakaria

https://rafia.substack.com/p/the-truth-about-the-afghan-girl


So as innocent and hapless migrants were drowning in the English Channel as the English and French watched , the white savior industrial complex came up with a story to reiterate just how noble and good white people really are. The story involved the infamous “Afghan Girl” whose actual name is Sharbat Gula and whose photo was taken without consent some three decades ago by National Geographic photographer Steven Curry at a refugee camp in Peshawar, Pakistan.

---------------------

At the heart of this debate is the assumption that photographs represent real and unassailable truths, that the details of their composition and arrangement are always incidental and politically neutral. As critic Teju Cole has pointed out, this assumption is false and misleading.

Far closer to the truth is the fact that in arranging and selecting subjects and pictures that resonate with western imaginings of the exotic and wild Orient, these pictures confirm existing prejudices.

The “Afghan girl” is an example of just that, its feral undertones and high contrast colours confirming precisely the stereotypes seated in the western mind.

Good photography can shred the clichés and enable a deeper, more accurate seeing than the most superficial kind.

None of this has been true in the case of the forgotten Ms Gula, her nameless childhood picture worth more than her penniless, middle-aged reality.”

Steven Curry and National Geographic need to be held responsible for the theft of millions of dollars from Sharbat Gula. But of course, when opportunistic white men and white, orientalist institutions like National Geographic steal from them …. it is entirely okay.”

Comment by Riaz Haq on January 5, 2022 at 10:14am

#BulliBai takes its name from a slur against #Muslim women. It was filled with profiles of dozens who were purportedly for sale. Most were #Indian, and some were high-profile figures, such as the #Pakistani #Nobel laureate #Malala Yousafzai. #Islamophobia https://www.washingtonpost.com/world/2022/01/04/india-online-auctio...

Quratulain Rehbar, a journalist in India, found a profile of herself on a website on Saturday. The page was unauthorized, labeled her as up for “auction” and invited people to bid to own her.

The fake auction website Bulli Bai, which takes its name from a slur against Muslim women, was filled with profiles of dozens who were purportedly for sale. Most were Indian, and some were high-profile figures, such as the Nobel laureate Malala Yousafzai. Many were also opponents of Hindu nationalism who have publicly criticized Prime Minister Narendra Modi’s treatment of ethnic and religious minorities in India.

The website, which was built on the popular U.S.-based coding platform GitHub, was no longer accessible Tuesday, after a burst of online outrage against its misogyny and racism. A GitHub spokesman said in an email that it had suspended a user account that violated its policies on harassment, discrimination and the incitement of violence.


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The auction sites exemplify the “extreme xenophobia and misogyny used by Hindu nationalists to foster ascendancy,” said Angana Chatterji, an anthropologist specializing in Indian politics at the University of California at Berkeley.

Police in Mumbai have detained a man in connection with Bulli Bai, said Satej D. Patil, a junior minister in Maharashtra state, which is governed by a coalition including the Congress Party that sits in opposition to the BJP at the national level. He said a “large group of people who intend to disrupt … communal harmony” could be behind the website.

The operators of the fake auction websites aren’t known, but they appear to be part of a “decentralized apparatus of attacks, trolling and vilification of Muslim women,” said Gilles Verniers, a politics expert at Ashoka University in India. He added attacks on Muslims were often downplayed or tolerated by Indian leaders, many of whom are BJP members.

Comment