Showing posts with label Islam. Show all posts
Showing posts with label Islam. Show all posts

Standing Together Against Hate

I was recently asked to give a short statement at an interfaith event in Doylestown, sponsored by Rise Up Doylestown, Showing Up for Racial Justice, and a number of other groups. This is the text of what I presented at that event. 

Statement for “Many Faiths, One Community” Event (June 11, 2017)

When 9/11 happened, I had just moved to this area from North Carolina for my first real teaching job at a university. I was living alone in downtown Bethlehem, near a high school. I was numb from the horror of the attack and from spending a little too long watching the coverage of it on the news.

But I was also afraid for myself. I didn’t go out much that fall and when I did I felt myself under scrutiny. I heard a lot of hostile, even hateful comments. Driving, I was threatened by other motorists. The comments were of a certain stripe: “Osama,” “Taliban,” “Saddam.” Sometimes the harassers tried to sound mean and friendly at the same time: “What’s up, Bin Laden?” When I flew to a conference in Wisconsin that November, the woman sitting next to me on the plane was immediately uncomfortable. She asked to change seats, and the flight attendant agreed. I was horrified, but I understood that this was going to be part of life in America. The country where I had grown up, which I thought of as my country -- my home -- had become something strange and newly hostile. I had to learn to accept those sorts of reactions. And on the whole I was lucky. I faced no physical violence; others in my circle of friends and family did. I didn’t have to worry about my job security or my visa status; others I knew did. And after a couple of years people seemed to calm down and I could begin feel a bit more comfortable in public places. I could start to go on with my American life.

When the 45th President was elected this past November, I couldn’t help but remark to friends and family that it felt a little like 9/11 all over again. I couldn’t understand how so many people thought this man would be good for the country. His comments about planning to ban Muslim immigration in particular seemed unthinkable to me: unconstitutional and just plain wrong. But then he won, partly on the basis of his very racism, xenophobia, and hatred of Muslims. And again, the country that I thought I knew turned out to be something stranger and darker than I had thought.

It is probably important to mention at this point that I am not a Muslim but a Sikh. Beause of my turban and beard we are often confused here in the U.S. Sikhism is a faith based on egalitarianism, a strong sense of social obligation to others, and courage when faced with hostility. In our tradition, we tell the story of the tenth Sikh Guru, Guru Gobind Singh, who when the Sikh community was under threat from the Mughal Emperor who ruled India in 1699 established the idea of a distinctive Sikh identity -- the Khalsa. From this point forward every Sikh would be identifiable, even if it made them a target. A fateful decision, but a powerful one.

I don’t regret the hostility that is directed towards me by mistake. I embrace it. Today, when I have been the target of anti-Islamic hate-speech I have always tried to make it a point not to simply say, “I’m not a Muslim” -- because that person is definitely going on to target someone else. The better strategy is to stand with my Muslim brothers and sisters against all such hatred. Because if we are going to stay here in this country -- if we are going to find a way to make it feel like home again -- we have to stand together against intolerance directed against all religious and racial groups. That’s why I also think it’s important to support my Jewish friends who are facing a resurgence of anti-Semitism at present as well. Why we need to support and stand with our LGBTQ friends and allies. And why I think it’s important to say “Black Lives Matter.”

In one sense the election of President #45 hasn’t led to the kind of overnight and blanket hostility people who look like me once faced every time we went outside. But what it has unleashed has been a new mainstreaming of extremely intolerant and hateful speech, not just on the streets, but in the mainstream media and in government. That’s what the so-called “March Against Sharia” that is taking place in cities around the country today is. In response I think it is important not just to stay home and stay inside, but to go out on the streets to do counter-marches, to gather at events like this one. To find allies and support each other as we face the long and dangerous road ahead. Thank you





Teaching Notes: "Religion and Literature" (Fall 2016)

This fall I taught a course for advanced undergraduates on "Religion and Literature." In it, I assigned Milton's Paradise Lost (the first five books), a substantial selection from William Blake, Iris Murdoch's The Bell, Salman Rushdie's The Satanic Verses, and Marilynne Robinson's Gilead. Overall, a pretty successful class on a topic I have been thinking about for much of my career. The following is a lightly edited version of the opening day lecture I wrote up for my students. 


Let's start with the following poem by William Blake:
“The Garden of Love” (from Songs of Experience)

I went to the Garden of Love,
And saw what I never had seen:
A Chapel was built in the midst,
Where I used to play on the green.

And the gates of this Chapel were shut,
And Thou shalt not. writ over the door;
So I turn'd to the Garden of Love,
That so many sweet flowers bore.

And I saw it was filled with graves,
And tomb-stones where flowers should be:
And Priests in black gowns, were walking their rounds,

And binding with briars, my joys desires.

English and American literature has been deeply connected to debates over religion, going back to the medieval period. Even as Christianity seemed to recede in public life in the modern era, prominent writers continued to write about it, sometimes expressing their passionate dissent from various religious orthodoxies -- as we see in Blake's poem "The Garden of Love" above. For Blake, the formal institution of the Church (represented by the Chapel that's been built in what used to be a garden) is first and foremost an institution of interdiction and denial ("Thou shalt not"). Its principles of self-denial and its championing of suffering are a species of death for Blake. And yet he resists them not in the name of atheism or secular humanism -- but in the name of a much more personal, text-centered interpretation of Christianity. Blake's Christianity was not centered around the idea of Christ's particular suffering on the cross, but on the idea of a divine gift in the form of human prophetic genius in dialectical relationship with the restraints that are placed on it.

For many of Blake's peers, his radical beliefs and personal practices (he refused to enter Churches for much of his adult life!) would actually have placed him outside of Christianity. It’s worth remembering that in England at least, the Church of England was the “Establishment” Church throughout this period: the Monarchy and Parliament were directly connected to the Church. Non-Anglican Christian sects -- Roman Catholics, and Protestant “Dissenters” (Quakers, Baptists, Congregationalists, Unitarians, Methodists…) were banned from holding public office, and there was widespread discrimination against them in many walks of life. It wouldn’t be until 1835, for instance, that Catholics would be allowed to vote or serve as members of Parliament in England. English Jews wouldn't get the same privileges until 1858.

With Milton in the 17th century, through Bunyan, Blake, Defoe, and Swift in the 18th century, and going further through the 19th and 20th centuries there is no shortage of canonical writers who have seriously engaged issues of religion in their works. Books like Bunyan’s A Pilgrim’s Progress (1678) and Defoe’s Robinson Crusoe (1719) are thickly saturated with religious references. People often overlook these when they talk about Robinson Crusoe – whose eponymous hero starts off rebelling against religion. His life as a castaway can be interpreted in the novel as punishment for his sins. Later, he has a “conversion” experience; his subsequent rescue might be seen as a reward for that good behavior.

There’s a shift in the approach to religion in the 19th century. During this period, many of the great canonical novelists (especially George Eliot and Thomas Hardy) are preoccupied with the decline in influence of the Church on everyday life. A writer like Eliot agrees with many of the moral ideas of Christianity, but from an early age she rejects organized religion and makes the case to friends and family that the teachings of Christianity should be seen as mythology rather than literal truth. If we had more time together in this course, we could look at novels like Hardy’s Jude the Obscure (1894), and Eliot’s novel Adam Bede (1859) – which both show ordinary people turning against the values of the Church in favor of a more common-sense idea of personal morality. The sense of a Church in decline is also very much present in mid-20th century novelists like Iris Murdoch and Muriel Spark. Here we will look at Murdoch’s fascinating novel The Bell (1958), in which the novel’s heroine finds herself on a kind of spiritual quest. Can the Church reassert itself, and can religion/Christianity once again play the defining role in the lives of modern people (and especially: modern women) that we believe it played in the Medieval period?


Gender and the State: A Beginner's Guide to the Personal Law Debate in India

Next week, Lehigh hosts an exciting conference called "Feminisms Beyond the Secular," with a number of prominent feminist academics coming into speak, from India, the U.S. and Ghana. 

I am not presenting at the conference, though I am moderating a panel. Nevertheless, I thought this might be a good moment to post something of my own related to this topic. I had tried to get it published earlier with a scholarly journal, without success. The second half of the essay, not included, deals with novels -- Taslima Nasreen's writings related to secularism and Muslim women's feminism, and Samina Ali's Madras on Rainy Days

This section contains an account of the Personal Law debate in Indian law, which affects Marriage Law, Divorce, custody of children, and property in marriage. It might serve as a beginner's introduction to that debate -- helpful to people who don't have much background in debates over feminism and secularism in India. 

* * *

It is becoming increasingly clear that the often-presumed link between “secularization” and “modernization” does not quite hold, as certain regions of the developed world remain strongly religious in the cultural sphere, while the rapid progress of industrialization in the developing world has come with the growth, not the diminishment, of strong religious beliefs. Secularization, as a cultural, historical tendency, is therefore not an inevitable process, and in a surprisingly wide swath of nations around the world the question of what exactly constitutes “secularism” has become a hotly-contested issue. In these debates, women's rights are often—indeed, nearly always—the central material question under debate. Questions of women’s dress, access to education and employment, control over reproductive rights, the right to divorce, property rights, and child custody rights—these are variously contested by religious conservatives, from Saudi Arabia, to Europe, to India, to the United States. The diversity of different national histories and cultural contexts is so great that no simply universal, “secular feminist” response is readily available.

As critics such as Chandra Talpade Mohanty and others have pointed out, universalism has tended to lead to analytic errors, and is often premised on a kind of neo-colonial presumption of western feminist superiority. And yet, women’s struggles with repressive religious authorities in different parts of the world can be explored, and indeed, profitably understood, across cultural and political boundaries, as long as close attention to cultural and historical specificities is maintained. In the case of the concept of secularism in particular, a helpful corrective to a conventional universalist model might come from a political philosopher like Rajeev Bhargava, who has argued that western political secularism may be only one among many concepts of workable secularism. If in a country like the United States “secularism” seems to indicate a wall of separation between Church and State, in India secularism can refer to a state deeply involved with religion, but focused on using its power to adjudicate resources and rights equally amongst different religious communities (Bhargava 2005; Bhargava 2011). As Priya Kumar phrases it, this kind of secularism emphasizes “tolerance or freedom of all religions rather than as the exclusion of religion from state” (Kumar 2008: 15).

Gender and Secularism in India: a Brief Historical Overview

In the Indian case in particular, secularism in the contemporary moment seems to hinge on women's rights, sometimes with the same degree of complexity and even awkwardness of the recently enacted French laws regarding the Hijab, or headscarf. The current crisis in women's rights and religion has been directly debated in regard to two legal controversies in the 1980s, the Shah Bano case (Agnes 1999; Agnes 2007) and the Roop Kanwar Sati case (Mani 1998), though arguably it could be extended both backwards—to the debates over Sati in the colonial era and the centrality of rape in narratives of Partition—and forwards, to the violence against women in the riots that engulfed the Indian subcontinent in 1992 and 2002 (Baldwin 2002). 

From Civil Rights to Human Rights: Malcolm X and the Post-Colonial World

[The following is the draft text of a talk I am due to give next week at Lehigh's conference on Malcolm X. Any feedback or criticism would be welcome.] 

Let’s start with a quote from Malcolm X, from his famous “Ballot or the Bullet” speech delivered in April 1964.

When we begin to get in this area, we need new friends, we need new allies. We need to expand the civil-rights struggle to a higher level -- to the level of human rights. Whenever you are in a civil-rights struggle, whether you know it or not, you are confining yourself to the jurisdiction of Uncle Sam. No one from the outside world can speak out in your behalf as long as your struggle is a civil-rights struggle. Civil rights comes within the domestic affairs of this country. All of our African brothers and our Asian brothers and our Latin-American brothers cannot open their mouths and interfere in the domestic affairs of the United States. And as long as it's civil rights, this comes under the jurisdiction of Uncle Sam. 
But the United Nations has what's known as the charter of human rights; it has a committee that deals in human rights. You may wonder why all of the atrocities that have been committed in Africa and in Hungary and in Asia, and in Latin America are brought before the UN, and the Negro problem is never brought before the UN. (“The Ballot or the Bullet”; Malcolm X Speaks 34)

As is well known, towards the end of his life, Malcolm X’s approach to talking about racism and inequality underwent a series of changes. Some of those changes had to do with theology -- his departure from the Nation of Islam and his embrace of orthodox Sunni Islam. Others have to do with his changing attitude towards ideas about segregation, black nationalism, and the mainstream civil rights movement.

What has been less talked about is that in these last years he also radically increased his understanding of and engagement with parallel questions related to race, nationalism, and political sovereignty in the post-colonial world. In his final years, Malcolm X was in the process of transforming from a black nationalist intellectual whose ideas about resistance and liberation were firmly rooted on American soil into a more global figure with strong ideas about third world revolutions, the nature of the cold war, and the prospects for international socialism. In speeches like “The Ballot or the Bullet,” Malcolm X highlights the potential importance of the United Nations and the International Declaration of Human Rights as a path of redress for African Americans on the receiving end of American racism. Malcolm X strongly suggests that the pattern of civil rights abuses and discrimination in the United States needs to be seen and judged by international bodies -- the same as human rights abuses anywhere.

In the early 1960s, the UN was one of the most important vehicles for legitimizing a large number of new nations in Africa, Asia, and the Caribbean that became independent from European colonial powers in the decade between 1955 and 1965. More than thirty new nations gained independence in this period in Africa alone, and all immediately joined the UN, impacting the culture of that organization.

Importantly for our purposes today, this process of decolonization was occurring effectively simultaneously with the Civil Rights movement within the United States. Within the United States, those were the years when Black Americans successfully fought for and won rights that had been denied to them. Elsewhere in the world, millions of Black and brown people who had formerly been under the rule of European colonial authority fought for and won the right to self-determination. What Malcolm X came to realize through his travels in Africa and the Middle East in the last years of his life was that the civil rights struggle in the U.S. and the struggles for human rights and democracy in the third world were in effect mirror images of one another. And, as per the quote we started with above, if the attempt to achieve justice and a degree of redress for a history of violence and subjugation within the parameters of the U.S. were not likely to succeed, Malcolm X felt that the best hopes for the Black community in the U.S. would be to take the demand for justice to the broader international community.

The starting point for Malcolm X’s internationalism is his strong sense that as a Black American in 1964 he is not considered a true American. By denying him his dignity and equal enfranchisement under the law, the country has in effect indicated to him that he doesn’t belong. He’s been, in effect, denationalized. Here’s “The Ballot of the Bullet” again:

I'm not a politician, not even a student of politics; in fact, I'm not a student of much of anything. I'm not a Democrat. I'm not a Republican, and I don't even consider myself an American. If you and I were Americans, there'd be no problem. Those Honkies that just got off the boat, they're already Americans; Polacks are already Americans; the Italian refugees are already Americans. Everything that came out of Europe, every blue-eyed thing, is already an American. And as long as you and I have been over here, we aren't Americans yet.
No, I'm not an American. I'm one of the 22 million black people who are the victims of Americanism. One of the 22 million black people who are the victims of democracy, nothing but disguised hypocrisy. So, I'm not standing here speaking to you as an American, or a patriot, or a flag-saluter, or a flag-waver -- no, not I. I'm speaking as a victim of this American system. And I see America through the eyes of the victim. I don't see any American dream; I see an American nightmare. (“The Ballot or the Bullet”; Malcolm X Speaks 26)

On the one hand being denationalized as a Black man in America is an extremely painful experience. In that feeling of being excluded lie the roots of Malcolm’s anger – that bitterness that seems to reverberate in so many of the speeches he gave, and that terrified many white Americans and led to his being watched by numerous law enforcement agencies (the FBI, the NYPD, and the CIA while he was abroad all had files on him). If a nation refuses to recognize you on the basis of your race, an obvious solution is to use that logic to construct an alternate nationalism. For Malcolm X, that meant Black nationalism as articulated by the Nation of Islam (NOI). As he describes in his Autobiography, Malcolm X came to join the NOI while in prison and stayed with the organization through 1963. But while the NOI had many empowering and beneficial effects on Malcolm X’s intellectual and ideological development, it operated as a closed community articulating a concept of Black nationalism through self-segregation rather than as a frontal challenge to an unjust system. It was only when he left the NOI that Malcolm X really began to broaden his vision in the directions I have been describing here.

While Malcolm always remained focused first and foremost on the sufferings of and denial of rights to African Americans, over the course of 1964 his speeches reflected his moving away from an American-focused Black nationalism in favor of a broad and inclusive human rights advocacy. Immediately after he delivered “The Ballot or the Bullet,” Malcolm X embarked on a series of international travels that would intensify his convictions in the arguments he introduced in that speech. While in Saudi Arabia, participating in the Hajj, Malcolm had the famous epiphany that Islam has the potential to be a truly racially egalitarian faith – an epiphany that would cause him to rethink, in the last weeks of his life, the terms of his long-held views about the irrelevance of sympathetic whites to the Black struggle.

But as importantly during that period abroad, Malcolm met with intellectuals and allies in many different national contexts, including Lebanon, Egypt, Nigeria, and Ghana. His experiences in Nigeria and Ghana are particularly noteworthy; here Malcolm began to seriously embrace a Pan-Africanist ideology that rhymed with that espoused by major political figures in African politics, including especially Kwame Nkrumah, with whom he met privately towards the end of his trip.

In speeches and public statements made after the trip, Malcolm increasingly referred to events transpiring in Africa – he expressed outrage over the 1961 killing of Congolese leader Patrice Lumumba, and made frequent references to revolutionary uprisings in places like Algeria and Cuba. Here is a key moment from one such speech, given at a Militant Labor Forum event in May 1964, shortly after Malcolm’s return from his first trip abroad that year and prior to his second:

They [Algerian freedom fighters] lived in a police state; Algeria was a police state. Any occupied territory is a police state; and this is what Harlem is. Harlem is a police state; the police in Harlem, their presence is like occupation forces, like an occupying army.  (Malcolm X Speaks p. 66; also see Marable 335-336)

And then a bit later:

‘The people of China grew tired of their oppressors and… rose up. They didn’t rise up nonviolently. When Castro was up in the mountains in Cuba, they told him the odds were against him. Today he’s sitting in Havana and all the power this country has can’t remove him.’ (Malcolm X Speaks 68; Marable 336)

In June 1964, Malcolm met with Japanese writers visiting Harlem who were survivors of the atomic bombs dropped on Japan at the end of World War II (Hibakusha). In his remarks at that meeting he said:

‘You have been scarred by the atom bomb…. We have also been scarred. The bomb that hit us was racism.’ Several Japanese journalists also attended the event, giving Malcolm a platform. He praised the leadership of Mao Zedong and the government of the People’s Republic of China, noting that Mao had been correct to pursue policies favoring the peasantry over the working class, because the peasants were responsible for feeding the whole country. He also expressed his opposition to the growing U.S. military engagement in Asia, saying, ‘The struggle of Vietnam is the struggle of the whole Third World – the struggle against colonialism, neocolonialism, and imperialism.” (cited in Marable 340. Marable’s source is Yuri Kochiyama’s 2004 memoir, Passing it On)

Also in June 1964, Malcolm created a new, secular organization called the Organization of Afro-American Unity, which dedicated itself ‘to unifying the Americans of African descent in their fight for Human Rights and Dignity.’ The OAAU’s “Statement of Basic Aims and Objectives,” which Malcolm presented at an event at the Audobon Ballroom on June 28, 1964, puts forth an agenda that seems closely aligned with the human rights emphasis Malcolm first articulated in “The Ballot or the Bullet”:

The Organization of Afro-American Unity will develop in the Afro-American people a keen awareness of our relationship with the world at large and clarify our roles, rights, and responsibilities as human beings. We can accomplish this goal by becoming well-informed concerning world affairs and understanding that our struggle is part of a larger world struggle of oppressed peoples against all forms of oppression.  (OAAU, “Statement of Basic Aims and Objectives.” Online at:
            http://www.malcolm-x.org/docs/gen_oaau.htm

Malcolm’s second trip to the Middle East and Africa in 1964 would last five months. On that trip he would first attend the meeting of the Organization of African Unity (OAU), the new political structure created by African nations and the antecedent for the African Union. He then spent several weeks in Egypt, working with Islamic scholars at Al-Azhar University.

Malcolm also spent time in Kenya, Tanzania, Nigeria, Ghana, Liberia, Senegal, Guinea, and Ethiopia on this trip, and met with many African leaders and writers, including several heads of state: Kwame Nkrumah, Jomo Kenyatta, Julius Nyerere, and Sekou Toure. After he addressed the Kenyan Parliament, it passed a “resolution of support for our human rights struggle.” Nearly everywhere he went, Malcolm X was received as a heroic and admired figure – he had no trouble arranging meetings with heads of state such as President Sekou Toure of Guinea, who spoke to him approvingly about his work.

After returning to the U.S., Malcolm elaborated on his newfound Pan-Africanist and Third Worldist consciousness. In an event again at the Audubon Ballroom in New York on December 13, 1964, he made comments along these lines:

The purpose of our meeting tonight … was to show the relationship between the struggle that is going on on the African continent and the struggle that’s going on among the Afro-Americans here in this country. […] As long as we think—as one of my good brothers mentioned out of the side of his mouth here a couple of Sundays ago—that we should get the Mississippi straightened out before we worry about the Congo, you’ll never get Mississippi straightened out. Not until you start realizing your connection with the Congo.’ (Malcolm X Speaks 90; see Marable 395)

What is the real import of the distinction Malcolm X draws between “civil rights” and “human rights”? I can think of two answers, one that might be more pragmatic and one more philosophical. As a Black man who felt himself to be denationalized, Malcolm didn’t believe that a struggle focused entirely on civil rights could ever achieve its ends. He didn’t trust that the American system could ever reform itself from within, that it could ever truly deliver justice for its African American population. So a turn to international bodies, to third wordlist ideology, and to Pan-Africanism provided a practical recourse.  

But I tend to think that it’s not just a pragmatic or political strategy that led Malcolm X to turn to human rights. As he increasingly became aware of what was happening in places like the Congo in the early 1960s, and as he came to understand the significance of the Cuban revolution and the misguided nature of the American military involvement in Vietnam, I believe that Malcolm X truly felt that the richest and most effective ethical framework he could adopt was one that would point outwards, beyond American borders. From the speeches he gave in 1964, it’s clear that as Malcolm X visited countries like Egypt, Kenya, and Nigeria, he recognized that the lives of African people were as much deserving of recognition and dignity as much as were those of Black Americans – that he saw (to return to a phrase I used earlier) these parallel struggles as mirror images of one another. If he had lived longer, and been able to visit other parts of the world, the tenor of his ideological evolution in late 1964 leads me to think that Malcolm X would have soon come to expand beyond the pan-Africanism he espoused in the last year of his life towards a kind of global human rights advocacy.

For me this part of Malcolm X’s legacy has particular relevancy and urgency today, as we think about the issues of our day. We see the continued failures of our own government to observe basic human rights protections; under the Bush administration we allowed torture of an unknown number of individuals – which was deemed legal as long as the individuals were not U.S. citizens and the actions were performed off of U.S. soil – in Guantanamo Bay and in various CIA Black sites around the world. And while those practices have ended, no one responsible for those policies has been called to justice. Under Obama we’ve had a policy of extrajudicial execution using drones in Afghanistan, Pakistan, and elsewhere. The best course of redress for these wrongs isn’t civil rights – the framework of rights within a single national context under a legal framework designed to apply mainly to citizens. With the U.S. military engaged in an effectively globalized field of operations, we need a strong global framework for protecting the rights and protections of individuals across national borders and irrespective of citizenship status. 

In the U.S. fifty years later we still have reasons to doubt that the civil rights of African American citizens are protected under law. The deaths of numerous unarmed Black men at the hands of police last year, followed by non-indictment of police officers responsible for those deaths, makes that only too clear. But the strong sense of international solidarity with protestors on the streets of places like Ferguson and New York City that followed those events was echoed and embraced by activists in other parts of the world. In Malcolm X’s day, the challenge was to present the grievances of American Blacks to the world stage. Often through Twitter (i.e., #blacklivesmatter), images of those grievances can now be seen and known by people elsewhere. We see them; they see us. This is a fulfillment -- though a very partial and limited one -- of an idea of the hope for justice and international solidarity that Malcolm X articulated in the last year of his life. 

The Killing of Sunando Sen Was Not a "Hate Crime"

The death of Sunando Sen was tragic. For people who ride the subway everyday in New York City or other cities, the second incident of a subway pushing in a month is also frightening -- an Erika Menendez could be anywhere. I have heard at least a few friends in New York mention to me that of late they have started standing further back on platforms for fear of being pushed. 

One thing the subway pushing is not is a hate crime. It is true that Ms. Menendez said some hateful things about Muslims after being picked up by police, but I would argue that because she is so evidently disturbed, her statement is immaterial.

People who defend the use of the hate crime label for this tragic death argue 1) that it matters from the point of view of potential victims of other hate crimes: we have to watch out in case someone else does the same thing. They also argue 2) that her particular fixation on Muslims (and Hindus) comes out of a climate of racial and religious intimidation. She may be mentally ill, but anti-Muslim sentiments are so readily available that there was, in effect, a "ready made" group for her to hate.

Let us deal with point (1) first. To me, what's clear from this killing is that the issue should be the way the U.S. handles severely mental ill people in general. There is no evidence that Ms. Menendez had a history of racial or religious animus (and as anyone who has ever followed a case related to hate crimes surely knows, this matters). Meanwhile, there is ample evidence that she was a violent and severely disturbed person, and she might well have targeted anybody at all; her targeting of Mr. Sen might well have been arbitrary. It's also probably worth mentioning at this point that her comments were actually pretty incoherent: was she targeting Mr. Sen because she thought he was a Muslim? Why then did she later say she hated both Hindus and Muslims? This is a very unusual pairing to pick as targets. (While one can easily imagine hatred of either religious group individually, it's unusual to have both without the additional presence of generalized xenophobia. And yet in her statement to police, Menendez didn't mention anything about immigrants, dark-skinned immigrants, etc.)

Along those lines, here are a few paragraphs from the New York Times article dealing with Ms. Menendez's mental history:

There were ample warnings over the years concerning Ms. Menendez. 
In 2003, according to the police, she attacked another stranger, Daniel Conlisk, a retired firefighter, as he took out his garbage in Queens. 
“I was covered with blood,” Mr. Conlisk recalled on Sunday. “She was screaming the whole time.” 
Just two months earlier, Ms. Menendez was accused of hitting and scratching another man in Queens. She was also arrested on cocaine possession charges the same year. 
Since then, according to friends and people familiar with her record, she has been cared for at mental health facilities in Manhattan and Queens as her problems worsened. 
Between 2005 and February this year, the police responded five times to calls from relatives reporting difficulties in dealing with Ms. Menendez, reportedly stemming from her failure to take certain medication, according to a law enforcement official who was not authorized to speak publicly about her medical history. In one of these instances, in 2010, she threw a radio at one of the responding officers, the official said.
 “She has been in and out of institutions,” another law enforcement official said, speaking on the condition of anonymity.
Within the past year, she was discharged from Bellevue, according to a person with knowledge of her medical history. (link)
Note the random nature of her targets, particularly the guy (who I'm presuming is Caucasian) who was violently attacked while just taking out his trash.

People more experienced with this subject than I am have also pointed in this direction following other attacks by mentally ill people where a "hate" dimension was involved. In June, 2011, Eugene O'Donnell of the John Jay College of Law, published the following comments in the New York Times:

It is impossible to ignore the mental health dimension in the Holocaust Museum attack and an earlier assault at the Federal Reserve headquarters by James von Brunn. There may also be serious mental health issues with Scott Roeder, the killer of Dr. Tiller.  
There is a gaping hole in our mental health infrastructure which will not be easy to fill, but needs urgent examination and action. Far too many potentially dangerous people are left to fend for themselves. Even when there are concerned family members or friends in their lives, these guardians are often worn out from trying to help, or do not know where to get dependable care.
We continue to leap at the chance to declare actions criminal despite the fact that attacks like this museum shooting are rooted in an extremely irrational and bizarre world view, and are thus outside the scope of traditional criminal notions of “punishment” and “correction.” And of course, even where the criminal justice system is utilized, extended post-release mental health supervision needs to explored, in some cases for the whole life of the ex-convict. (link)
In short, what Sunando Sen's death reminds us is that we need to be focused on the American mental health system, particularly the metrics and regulations governing how potentially violent individuals can be involuntarily committed to mental health institutions. (This was also apparently an issue in the truly horrible shootings in Newtown Connecticut a few weeks ago.) This is not a matter of simple criminality because people this disturbed are not committing "crimes" based on rational motives -- which are the basis of any theory of criminal law. As Professor O'Donnell points out here, the concepts of "punishment" and "correction" are also inapplicable in such cases.

Attempts to label the killing of Sunando Sen a hate crime imbue a sense of rationality and motive to Ms. Menendez that does not exist, if her prior history is any indication. The labeling of Sunando Sen's death as a hate crime also weakens and cheapens the real problem of violence motivated by hatred of religious and racial minorities.  It gives the appearance that community advocates may be overplaying their hand, which, just a few months after the ghastly shooting at the Gurdwara in Oak Creek Wisconsin, they surely do not need to do.

There is a legitimate question about whether the general cultural climate in the United States at present makes it easy for mentally deranged individuals to pick up on it and deploy anti-Islamic or anti-immigrant sentiments and use them as channels for violent and anti-social behavior (see point 2 above). However, if this is a cultural problem, it likely needs a cultural, rather than a legal, solution.

Americans might be justified in feeling a bit afraid riding the subway after events such as the killing of Sunando Sen. But South Asians in particular are mistaken if they feel this attack is directed at them. It really affects all Americans, and will continue to do so as long as the American mental health system remains broken. 

Revisiting Ahmed Ali: Twilight in Delhi (1940)

[Note to friends: I'm doing a version of this as a talk a couple of different times in the next few weeks. Any feedback, corrections, or suggestions would be greatly appreciated.] 




Ahmed Ali's career is one of the best ones I know to illustrate the connections between the style and ideology of the Progressive Writers' Movement and more experimental and lyrical modes of mid-20th century writing in India and Pakistan. Ali is best known for his English-language novel, Twilight in Delhi (first published in London by Hogarth Press in 1940), but he wrote several other novels in English, as well as a number of short stories and plays in Urdu in the 1930s. He was one of the "Angare Four" -- one of the four authors who contributed short stories to a collection called Angare in 1932, which was furiously condemned by the Indian Muslim community and banned by the British government for material deemed offensive to Muslims in particular. He was also one of the co-founders of the All-India Progressive Writers' Association AIPWA, in 1935-6. Around 1940, however, he left the movement following disagreements with its leader, his friend Sajjad Zaheer. Like many of the other major Indian Muslim intellectuals of his era, Ali had spent some time in Aligarh at the Aligarh Muslim Anglo-Oriental College (today known as Aligarh Muslim University), an English-medium college that was also known as a reformist hub. (E.M. Forster's friend Syed Ross Masood had a connection to Aligarh.)


Thanks to the Annual of Urdu Studies, we have a lot of biographical material about Ali freely available online. Start with this annotated CV. Then see Carlo Coppola's survey of Ali's literary career here. Ali went into diplomatic service right around the time of independence, and was assigned to China. After Partition he elected to make Karachi his home, and later continued to work as a diplomat and a businessman there. In the 1960s, he published a second work of literary fiction in English, Ocean of Night. In the 1980s, he published a diplomatic satire called Of Rats and Diplomats, as well as a self-translated volume of his earlier Urdu short stories from the 1930s and 40s, The Prison-House. I've looked at all three novels, but the only one I can recommend is Twilight in Delhi (the short stories are also recommended) 


In the volume that started it all, Angare, Ali has two short stories, Badal Nahi Aati (The Clouds Don't Come) and Mahavaton ki ek raat (One night in the winter rains). "The Clouds Don't Come" was translated by Tahira Naqvi for Michigan State's Journal of South Asian Literature (JSAL). As far as I know, "Mahavaton ke ek raat" has never been translated into English [I'm actually working on doing one, albeit with help.]  Indeed, as I understand it, despite its importance as a starting point for the  Progressive Writers' Movement, Angare as a whole has never been translated into English; at best we have a few selections here and there in journals like JSAL. I also can't find any evidence that it's ever been republished in India since it was banned by the British in 1933; the only re-publication I know of is an Urdu edition published in England around 1988. (That is, needless to say, the version I myself am looking at; the original, banned Angare is nowhere to be found.) 

[UPDATE: There are now not one, but two, translations of Angare [Angaarey]. The one I know and can recommend is by Snehal Shingavi, from Penguin India. Rupa Publications also has its own translation. ]

Mulk Raj Anand: on the Language Debate and his Aunt's Caste-related Suicide

For a long time I resisted reading much of Mulk Raj Anand's work -- there simply seemed to be too much, and much of what I had looked at seemed overblown and under-edited. Also, I was impatient.

Re-approaching him as a more mature reader leads to somewhat of a mixed bag. Novels like The Road and Coolie are highly readable and focused. Meanwhile my view on Untouchable remains essentially unchanged, and I did not much enjoy Two Leaves and a Bud -- a novel that seems a little too inspired by the "Quit India" fervor of its time to be of much interest to us today.

As often happens, I've come to understand the novelist a little better by delving into his personal biography, with two particular questions in mind: what made him want to be a writer, and what made him want to be a writer in English? Along those lines, I've been reading sections of Anand's autobiographical novels, Seven Summers, Morning Face, Confessions of a Lover, and The Bubble. While there are a fair amount of material in these books to be skimmed or skipped (often the now-dated discussions of politics and ideology), there are also some more personal sections that seem intensely interesting. Below, I'll quote a little from a section of Anand's Confessions of a Lover that deals with the death of the protagonist's aunt, Devaki.

Finally, I've also started reading, generally for the first time, Anand's various essays, anthologies, and what letters are available (as far as I know, no authoritative biography of the writer has ever been written -- seems like a remarkable absence). One that seems to be of particular interest is Anand's essay on language, The King-Emperor's English, or The Role of the English Language in the Free India (published in India, 1948).


Scattered Thoughts and Readings: Moorish Spain

We recently did a quick jaunt through southern Spain, piggybacked on a business trip my wife had to do in Madrid. The places we visited, Granada, Sevilla (Seville), Gibraltar, and Toledo, were sites had long wanted to visit, and I was not disappointed. (I also wanted to get to Cordoba -- a city whose name has much been in the news of late, because of the Park51 Mosque/Community center controversy -- though on this trip we ended up not having time.)

At the Al-Hambra, I was surprised to find that the English-language self-guided audio tour consists almost entirely of quotes from a book the American writer Washington Irving published in 1832: Tales of the AlHambra (Wikipedia; Full text). The historian Richard Fletcher, in his book Moorish Spain, laments how Irving and a British contemporary, Richard Ford (author of Handbook for Travellers in Spain, 1845), helped through his account to shape a 'romanticized' vision of Moorish Spain in the English-speaking world -- an account that uses a kind of positive or approving Orientalism to invoke a palace life full of intrigues, impossible grandiosity, and mystery. Here's an excerpt from Irving's book, which is also included in the section of the self-guided Audio Tour of the Al-Hambra I listened to:

Muley Abul Hassan, in his youthful days, had married his cousin, the princess Ayxa la Horra, daughter of his uncle, the ill-starred sultan, Muhamed the Left-handed; by her he had two sons, the eldest of whom was Boabdil, heir presumptive to the throne. Unfortunately at an advanced age he took another wife, Isabella de Solis, a young and beautiful Christian captive; better known by her Moorish appellation of Zoraya; by her he had also two sons. Two factions were produced in the palace by the rivalry of the sultanas, who were each anxious to secure for their children the succession to the throne. Zoraya was supported by the vizier Abul Cacim Venegas, his brother Reduan Venegas, and their numerous connections, partly through sympathy with her as being, like themselves, of Christian lineage, and partly because they saw she was the favorite of the doting monarch.

The Abencerrages, on the contrary, rallied round the sultana Ayxa; partly through hereditary opposition to the family of Venegas, but chiefly, no doubt, through a strong feeling of loyalty to her as daughter of Muhamed Alhayzari, the ancient benefactor of their line.

The dissensions of the palace went on increasing. Intrigues of all kinds took place, as is usual in royal palaces. Suspicions were artfully instilled in the mind of Muley Abul Hassan that Ayxa was engaged in a plot to depose him and put her son Boabdil on the throne. In his first transports of rage he confined them both in the Tower of Comares, threatening the life of Boabdil. At dead of night the anxious mother lowered her son from a window of the tower by the scarfs of herself and her female attendants; and some of her adherents, who were in waiting with swift horses, bore him away to the Alpuxarras. It is this imprisonment of the sultana Ayxa which possibly gave rise to the fable of the queen of Boabdil being confined by him in a tower to be tried for her life. No other shadow of a ground exists for it, and here we find the tyrant jailer was his father, and the captive sultana, his mother.

The massacre of the Abencerrages in the halls of the Alhambra, is placed by some about this time, and attributed also to Muley Abul Hassan, on suspicion of their being concerned in the conspiracy.


For better or for worse, the government of Spain continues to encourage Irving's image of Granada and the Al-Hambra for Anglophone tourists to this day. (I am curious to know whether the Spanish-language personal audio tours also use Washington Irving's book as a primary source. While I was there it didn't occur to me to ask.)

"Intellectually Black and Socially South Asian": Michael Muhammad Knight

Michael Muhammad Knight, who had a pretty rough childhood in upstate New York, converted to Islam as a teenager. He came from an Irish Catholic background, but partly under the influence of Malcolm X and black nationalist Islam, and partly simply as a result of his own idiosyncratic spiritual leanings, he took the Shahadah at age 16, and changed his name to Mikail Muhammad. He traveled to Pakistan to study Islam at the Faisal Mosque in Islamabad, under the guidance of Muslim intellectuals he first knew in the U.S. With a convert’s enthusiasm and zeal, he was as a teenager on a course to militancy –- perhaps not so different from John Walker Lindh (and Michael Knight acknowledges some similarities at certain points in his memoir, Blue-Eyed Devil). But Knight soon became disillusioned with that life and the rigidity of the teachings he was being exposed to, specifically as it seemed to inculcate a negativity in himself he didn't like.

When Knight returned to the U.S. after a year in Pakistan, he continued to identify as a Muslim, but with a dimension of non-conformist punk rock theatricality. Starting in the early 2000s, Knight became a fixture at Muslim American conferences like ISNA, where he posed himself as a dissenting, outsider kind of figure, next to the well-groomed second-generation Muslim-Americans from Middle Eastern and South Asian backgrounds.

Also, starting around 2003, Knight started circulating a photocopied version of a novel he had written about an imagined community of Muslim punks in Buffalo, New York, called "The Taqwacores" ("Taqwa" means piety in Arabic). Eventually the book would be formally printed, most recently by an established independent publishing house called Soft Skull Press. Since 2004 Knight has become a bit of a publishing machine, putting out several other books. A documentary has been made about the Islamic punk movement his book helped inspire, and a feature-length film version of "The Taqwacores" is in post-production.

One interesting thread in Knight’s story is the role South Asian Americans play in his books, especially Bangladeshis and Pakistani Americans. At one point early in "Blue-Eyed Devil" (and I can’t find the exact passage for some reason), he describes his engagement with Islam in America as "intellectually black and socially South Asian," (quoting from memory) and the phrase has stuck with me.

1. Blue-Eyed Devil

Blue-Eyed Devil: A Road Odyssey Through Islamic America began as a series of columns Knight wrote for the website Muslim WakeUp! between 2003 and 2005. Some chapters are personal accounts of hanging out (and sometimes hooking up) with Bangladeshi American girls he meets in environments like ISNA. These chapters alternate with travel experiences and encounters, all loosely structured around resolving the identity of the figure who inspired the founding of the Nation of Islam in the 1930s, a figure known as W.D. Fard (or sometimes Wallace Fard Muhammad).

One of the major threads in Blue-Eyed Devil is the thesis, which Knight investigates at length, that this pioneering figure in black Islamic theology, W.D. Fard, may have actually been from South Asia, rather than the Middle East, as was originally thought. There is at least some evidence uncovered by Knight and others (none of it overwhelming) that Fard may have come from India via Fiji. After 1934, Fard disappeared for awhile, and officially no one knows what happened to him. However, the successor to Elijah Muhammed in the black Muslim community in the U.S., Warith Deen Muhammed, claimed that Fard re-appeared as a "Pakistani" Imam in the Bay Area named Muhammed Abdullah starting around 1959, and died in 1976.

The prospect of W.D. Fard as a South Asian immigrant is a thesis not so much proved as explored in Blue-Eyed Devil. But it presents an interesting image: this founding figure in black nationalist Islam may not have been of African, but South Asian, descent.

Knight’s narrative involves contemporary desis to a considerable extent. One passage, which gives a strong indication of Knight’s complex relationship to South Asian American peers, is in a section where he talks about going to a Muslim Summer Camp in the U.S.:

Often I’d try to boost my Muslim cred by wearing the right kind of hat but only ended up looking like a crazy convert with something to prove. Which I was, of course. I had taken a decent religion and made it real crazy, crazier than any of the good normal kids at my Islamic summer camp back in Rochester. All those desi teenagers would go out between lunch and Zuhr to play basketball or soccer or man-hunt and I’d sit in the office pouring through Bukhari with the imams telling me that it was okay to go outside and play, that even Prophet Muhammad enjoyed sports. I had soon read enough to teach kids my own age who had been raised with Islam around them all their lives. I remember one summer-camp afternoon when all the kids sat in a circle in the mosque and the imams asked us what we wanted to be when we grew up. I said that I wanted to be an imam or an alim and assumed that everyone else would say the same thing, but one after another it was all doctor, engineer, computer programmer. It blew me away; I thought we all wanted to live in mosques and read the Qur’an all day. (3)


Michael Knight’s approach to Islam often seems contradictory, not just slightly, but intensely. As a young man, he studied Islamic theology obsessively, and tried to shape his life to follow a pretty rigid interpretation of that theology. But there’s also a punk, anarchist, and non-conformist side of his personality which can’t help but rise to the surface. The two sides of himself seem to battle one another in the pages of his books, and he neither turns away from Islam (as the non-conformist side of himself might require), nor does he finally suppress all of his own rebellious tendencies under the banner of an undivided, respectable approach to Islam. Instead, you see passages like the following, again from Blue-Eyed Devil:

ISNA speaks for the Islam of Uplifting Hygiene: a vision of smiling professionals in cotton white hijabs, community-minded role models, politically moderate doctors, teenagers who keep their genitals clean and a perfectly sound way of life that all Americans will inevitably flock towards, or at least concede an enlightened admiration. In paying my $100 registration fee online I had to click ‘Agree’ on the term that if any member of a group caused a disturbance, my whole group would leave. I had no group. "Judgment of term ‘disturbance,’" it said, will be determined solely by ISNA officials." The convention’s official website also provided a list of behaviors for Muslims to avoid and discourage while at McCormick Place: things like fuhsh (‘indecency, obscenity, atrocity and abomination’), fuhsha (‘shameless deeds, adultery, fornication and whoredom’), munkar (‘ignorance, detestable behavior and reprehensible action’) and bagha (‘rebelliousness, outrageousness and wrongdoing’). I figured that in my time at ISNA I’d have no problem hitting each at least once. My friend Sara told me that while ISNA usually had cool programs, it could often become a big hook-up place for horny young Muslims. 'I guess they’re not all there for speeches and stuff,' she said. (8)


Knight almost seems to take pride in first, knowing the Arabic terms for what is forbidden at an Islamic event, and then deliberately flouting those rules. (If it’s haram, it’s sexy.) A committed individualist (that is to say, a liberal) would reject the institution as a whole, or at least argue for a "progressive," softened version of the institution, while a devout Muslim might do his or her best to follow the rules as given. But Michael Muhammad Knight seems happy being in both places at once: he prefers the most conservative version of Islam, specifically because it’s more thrilling to disobey it.

Admittedly, some of the people who figure in Michael Knight’s story as friends do call him on his idiosyncratic approach to the Muslim community in the U.S., leading to a fair amount of internal debate within the books themselves. A revealing example might be the following passage:

Then I imagined a voice in my head that sounded like Khalida’s telling me, 'It’s not about being white or not white, Mikail... you’re in no shape to tell the story of American Muslims because you think that only weirdos are worth writing about, you and your Wally Fords—'

I don’t know why it sounded like Khalida in my head, maybe Khalida’s just my conscience but I knew that she was right—because I couldn’t bum all over the country sleeping in my car or sleeping on Greyhound buses for the sake of writing on lame Progressive Muslims and I don’t know that I could if I wanted to. Give me Noble Drew Ali with a Cherokee feather in his turban, selling Moorish Healing Oil for fifteen cents a bottle—and W.D. Fard in his mug shot looking like he could slit your throat with a thought (83)


Indeed, Knight is mainly interested in the weirdos and marginal figures in American Islam, people who are in some way like himself. He finds the new, respectable authority figures in the Muslim community –- people like Ibrahim Hooper and Asma Gull Hasan -– insufferable.

2. Taqwacores

I didn’t really enjoy reading "The Taqwacores," certainly not as much as the two memoirs, Impossible Man and Blue-Eyed Devil. In large part the book just seemed too abrasive and gratuitously provocative, though I recognize that it wouldn’t be “punk” if the writing was too pretty and well-considered. The protagonist, Yusef Ali, is supposed to be a Pakistani-American interested in both conservative Islam and punk rock, but the novel isn’t really convincing on that score. There’s no real acknowledgment of Yusef Ali’s family, and very little discussion of Pakistan itself. Though most of its main characters are from South Asian backgrounds, it seems like "The Taqwacores" subsumes that part of their social identity to "Islam."

Still, there are some great dialogues, which might have been inspired by Knight’s conversations with immigrant and second-gen Muslims at various conventions and summer camps. Below is part of a dialogue between Yusef and a white convert named Lynn, who has been struggling with her identification as a Muslim after being given grief by orthodox Muslims about her lifestyle:

The conversation paused for us to take a few bites of our respective slices. 'You know,' I mentioned after swallowing, 'I imagine it’s a lot easier for you.'

‘What is?’ she replied with her mouth full.

‘Separating the good stuff from the bad. You weren’t raised in a Muslim family so you can just take things on your own terms. For me it’s hard because I got all this tuff in one big lump package. Some of it’s worthwhile guidance that I would like to hold on to for the rest of my life, some is just culture that’s a part of who I am and then there’s a lot of traditional things that I can’t understand and I don’t know why people follow them, but they always have. I think that’s why you have something to your Islam that I don’t have.’

‘What do you mean?’ she asked with half-smile of pleasant surprise.

‘I can’t separate spirituality from my family, my heritage, my identity as a South Asian; it’s inextricably connected. You reject an aspect of one, to some extent you’re rejecting all of them.’

‘Yeah, my family didn’t seem too disappointed when I started celebrating Christmas again.’

‘You celebrate Christmas?’

‘Just with my family. It has nothing to do with religion.’

‘Well, it is Christ-mas.’

‘No, no it’s not. It’s see-my-family-that-I-don’t-ever-see-mas.’

‘Oh.’

‘But who cares anyway, right? It’s like Attar said, ‘forget what is and is not Islam.’ (86-87)


The novel is a young person’s book –- at its core, it seems to be about how the protagonist’s sexual coming of age comes into conflict with his religious beliefs. The book has a series of graphic sexual encounters and a general uncensored sexual candidness that’s likely to turn off some readers (especially, one thinks, the conservative Muslims to whom it seems to be addressed).

But most of all, it’s the novel’s conclusion, which involves a graphic sex act performed by a woman in a Burqa in a public place, that is likely to be shocking to many readers. When the film of "The Taqwacores" comes out later this year, I wouldn’t be surprised if there is a pretty major controversy, specifically relating to that scene... (I’m told the filmmakers are fully expecting that controversy to occur.)

Overall, I think readers will find Knight’s books to be worth their time, especially the two memoirs written by Knight in maturity, Blue-Eyed Devil and Impossible Man. Impossible Man is a highly compelling conversion narrative, which includes both the rise as well as the decline of Knight’s religious fervor (and, oh yeah, a couple of chapters about wrestling). Blue-Eyed Devil is more of a road narrative, focusing on Knight’s engagement with African American interpretations of Islam, including the NOI, the 5% Nation of Gods and Earths, as well as the movement of black Islamic communities towards orthodox Sunni Islam after the death of Elijah Muhammed.

Mohsin Hamid Media Coverage; Pankaj Mishra on Matar, Lailami

Mohsin Hamid's new novel, The Reluctant Fundamentalist, is getting quite a lot of publicity this week. I've been an admirer of his first novel, Moth Smoke, which I think of as giving a fresh, entertaining image of the changes occurring in urban Pakistan in the globalization era. It also has an irreverent, off-beat style, somewhat reminiscent of Upamanyu Chatterjee's English, August. When I've taught it in courses on South Asian literature, I've found that students really tend to latch onto it -- often more than writers like Ghosh, Rushdie, or Mistry.

Initially, I've been less than enthused about picking up Hamid's new novel, along the lines of: do I really need to read another book about the tension between fundamentalism and modernity? This ground has been covered so many times already -- starting with The Satanic Verses -- that one doesn't expect to be surprised. But the more I hear about the novel, the more interested I've become.

A good place to start might be the 20 minute interview Hamid did this week with Terry Gross, where (among other things) they spent a fair amount of time discussing how having or not having a beard affects how you're perceived, in both Pakistan and the UK/US. Apparently this is a major theme in the novel as well; as a dariwalla (bearded person), I approve.

And there's been other prominent coverage of the book, including an interview where Hamid discusses his allusions to Camus' 1957 novel The Fall:

The Fall is very clearly a model for this novel – both in the first sentence, and throughout the book I try to acknowledge Jean-Baptiste (who is present in the Chilean publisher who Changez meets later in the book), it’s something I did very consciously. In 1957 this idea of trying to break down the individual, and debunk the notion of us being good – something literature and the world has done very successfully – was quite radical. Now no one goes around thinking the individual is good; we're all tarnished. If you look behind anyone you find all sorts of stuff. What’s surprising given that, is that notions of larger collectives haven’t been debunked as thoroughly. We indulge ourselves in larger narratives that remain fundamentally good. Somehow, there is an emotional tribal feeling that remains. And that tribal feeling is actually particularly encouraged in America, as the only victor of the Second World War still standing. And in the Muslim world, it’s a sense of decadence and decline and impotence, which causes people to reach out for a similar type of decadence.link

More in the political vein, I've been impressed to see Hamid directly challenging Pervez Musharraf's recent actions against Pakistan's judiciary in the Daily Times:

Like many Pakistanis, I knew little about Justice Chaudhry except that he had a reputation for being honest, and that under his leadership, the Supreme Court had reduced its case backlog by 60 percent. His suspension seemed a throwback to the worst excesses of the government that General Musharraf’s coup had replaced, and it galvanised protests by the nation’s lawyers and opposition parties, including rallies of thousands in several of Pakistan’s major cities yesterday. (link)

And the interview with Hamid in Tehelka from August 2006 was pretty striking -- actually quite confrontational in tone. Hamid feels the Indian media (even Tehelka!) has a somewhat hysterical attitude about Pakistan, which is perhaps borne out by the interviewer's own rather bizarre choice of questions ("What about Pakistan makes you blanch?" ?!?). In general, I think Hamid makes some good points, especially on the Indian media's tendency to immediately point at Pakistan whenever there is a bombing -- irrespective of whether the evidence warrants it:

I think India is terrified of looking inside itself because if a homegrown Indian Muslim group has done this in Bombay, you’d have massacres. India is a tinderbox so it’s forced to look outside. Who’s backing the Naxalites? People out of Nepal? Who’s backing the Muslim groups? Pakistan and Bangladesh? There are a billion Indians, many of whom are very upset with the government and could certainly be involved. In Pakistan, we have sectarian bombings all the time. Certainly one could say these are the work of Indian intelligence agencies. Perhaps they are. But I think it’s a mistake to look at these problems in this way and ignore what is often a very strong domestic component. I think Pakistan is right now desperate for a peace deal on Kashmir. Musharraf — like him or not — is bending over to find some compromise. But India is completely uncompromising. It prefers the status quo so any time there’s a bomb in India, it can be blamed on Pakistan. (link)

Well, I'm not sure whether what Musharraf has put on the table regarding Kashmir is really a workable compromise. And overall, I think I'm more anti-Musharraf than Mohsin Hamid is; I'm a little surprised, for instance, that he's not saying anything here about Mukhtar Mai or the status of women under Pakistani law as he considers Musharraf's legacy. That said, his perspective is a helpful corrective to some jingoistic/paranoid images of Pakistan that are often circulated.

* * *

I was also interested in Pankaj Mishra's recent review of Hisham Matar's In the Country of Men. Matar is a Libyan novelist, writing about life under the shadow of Qaddafi. Like Hamid, his book has been getting prominently displayed in the Barnes & Noble stores near my house -- it clearly seems to be doing quite well. Are publishers trying to make it into the "next" Kite Runner?

What's striking from Mishra's review is how personal, even intimate, the novel appears to be, despite the backdrop of state repression, disappearances, and torture. One quote Mishra pulls from the novel struck me as being particularly memorable:

Mama and I spent most of the time together—she alone, I unable to leave her. I worried how the world might change if even for a second I was to look away, to relax the grip of my gaze. I was convinced that if my attention was applied fully, disaster would be kept at bay and she would return whole and uncorrupted, no longer lost, stranded on the opposite bank, waiting alone. But although her unpredictability and her urgent stories tormented me, my vigil and what I then could only explain as her illness bound us into an intimacy that has since occupied the innermost memory I have of love. If love starts somewhere, if it is a hidden force that is brought out by a person, like light off a mirror, for me that person was her. There was anger, there was pity, even the dark warm embrace of hate, but always love and always the joy that surrounds the beginning of love. (from In The Country of Men; link)

Mishra also favorably reviews Laila Lalami's Hope and Other Dangerous Pursuits, which is another book that I've had on my "to read" list for quite awhile.

"The Cow" -- a Sufi Joke

I came across the following in Idries Shah’s Wisdom of the Idiots (Octagon Press, 1970). Idries Shah is an Afghan writer who emigrated to England in the late 1960s and early 1970s. He wrote several books, and was a kind of ambassador of Sufi philosophy in the west (his daughter is Saira Shah, a journalist, and the author of The Storyteller's Daughter). This collection contains a series of short Sufi anecdotes and sayings, some of them almost joke-like.

The Cow

Once upon a time there was a cow. In all the world there was no animal which so regularly gave so much milk of such high quality.

People came from far and wide to see this wonder. The cow was extolled by all. Fathers told their children of its dedication to its appointed task. Ministers of religion adjured their flocks to emulate it in their own way. Government officials referred to it as a paragon which right behaviour, planning and thinking could duplicate in the human community. Everyone was, in short, able to benefit from the existence of this wonderful animal.

There was, however, one feature which most people, absorbed as they were by the obvious advantages of the cow, failed to observe. It had a little habit, you see. And this habit was that, as soon as a pail had been filled with its admittedly unparalleled milk – it kicked it over.


The present-day relevance of this story is:

a) Clearly, the cow is America's desire to spread democracy, and the milk is democracy itself.

b) Clearly, the cow is Pervez Musharraf's commitment to fight terrorism, and the milk is Al Qaeda.

c) There is no relevance, but did you hear the funny story about the cow in West Bengal who eats chicken?

d) Readers, please fill in the blank. What could the relevance of this story be?