Friday, November 18, 2011

Contextualizing Libya: The NTC, NATO Intervention, and the Future of Libya in Perspective

The following is a guest post by Sina Salessi which uses information unearthed by Wikileaks to discuss the role of Western capital and neoliberal doctrine in the 2011 NATO intervention in Libya.

The suffusion of revolutionary demonstrations in the Arab world which was sparked by Tunisia in December 2010 has been met with emphatic approval by all who hope to see an alternative to the vile and corrupted regimes of the region. These protests have had particular efficacy in decidedly ousting Zine al-Abidine Ben Ali and Hosni Mubarak, the leaders of Tunisia and Egypt respectively, with a culmination in the bloody demise of Libya’s leader, Muammar Gaddafi. However, the meaning of his death for the future of the Libyan people must be put into perspective by first tracing the turbulent lineage of events to their roots in the earliest Libyan protests. The primary objectives of this article are fourfold: placing the National Transitional Council (NTC) and its pro-privatization leadership’s ideals in context, critically examining the role of the North Atlantic Treaty Organization (NATO) and its neoliberal aims in the conflict by tracing the evolution of Gaddafi’s relationship with the West, expounding the current situation in Libya after Gaddafi’s death, and assessing possible prospects for the future of Libya and the Libyan people.

Art by Carlos Latuff

The unrest in Libya began in February with protests in the city of Benghazi. The protests started as a peaceful demonstration in remembrance of the Abu Salim Prison Massacre of 1996, where over 1200 political prisoners were slaughtered. The outrage found its original foundation in opposition to the regime’s unilateral and clandestine actions against these prisoners, as family members of the prisoners were not informed of the prisoners’ deaths for years. The protest reached its apogee with the arrest of Fathi Terbil, a lawyer who represents hundreds of the families of those slain (and who is now a member of the NTC). The reaction against these atrocities was met with violence from authorities, which soon escalated to a general strike against the 42 year old regime of Gaddafi. By early March, when the conflict had further escalated across the country, the NTC had asserted itself as the sole representative of Libya and the Libyan people against the Gaddafi regime. This is a crucial development because of the ideals espoused by its leader Mustafa Abduljalil, which nimbly fall in line with pro-privatization neoliberal business interests.

Neoliberalism can crudely be described as a doctrine which cements private corporate interests driven by profit motives, with aims to eliminate state subsidies such as public healthcare and free education which inconveniently impede profit aspirations. In order for these goals to be met, there is a strong emphasis on economic deregulation, which lends private corporate interests more autonomy as they relentlessly dismantle the welfare state. State subsidies must be completely eviscerated because they are a hindrance to capital accumulation, which is the process that yields profits. However, the pesky bulwark of state subsidies can be circumvented through profit driven privatization. David Harvey has addressed the issue of capital’s need to constantly transcend barriers to capital accumulation (such as state subsidies) in order to survive and expand, and the case of Libya is no different. The profit motives of private corporations are entirely antagonistic to state subsidization of industries, which is why private corporations are so adamant about eliminating them.

Abduljalil’s commitment to this doctrine is corroborated by a Wikileaks cable dated January 27, 2010: “Libya's Justice Minister-equivalent, Mustafa Mohammad Abduljalil, told the Ambassador on January 25 that as Libya opens its economy to other countries, it needs international assistance in developing its private sector and strengthening the commercial legal environment”.1 Open economies are instrumental to neoliberal doctrine because they allow multinational corporations to conduct business in the private sector worldwide. Abduljalil undeniably recognizes this fact and clearly stated his approval of developing the private sector to the US Ambassador in Libya long before there were any stirrings of revolution in the region. The revolution in Libya started with a small localized grievance but as it proliferated across the country and metamorphosed into a generalized disdain for Gaddafi and his regime, it is important to examine NATO’s investment in the NTC’s victory. This victory had to be safeguarded at all costs, which led NATO to co-opt the revolutionary fervor for their own ends under the most spurious auspices imaginable. However, in order to properly unearth NATO’s motivations for intervention, it is first necessary to understand the trajectory of Gaddafi’s relations with the West.

Gaddafi and the West

Gaddafi’s previously hostile relations with the West steadily began to improve after December 2003, when he agreed to eschew all nuclear weapon aspirations. The World Bank provides statistical evidence of this improvement, as they display foreign direct investment inflows in Libya surging from $143 million in 20032 to over $3.8 billion in 20103. After taking this vital first step, Gaddafi began to zealously encourage private business interests in Libya years before Abduljalil, the NTC, or any vestiges of protests complicated the equation. Sizeable portions of this exuberant growth in foreign direct investment from 2003 on can be accounted for with deals well over the hundred million dollar mark with Shell and British Petroleum among others. Libya had managed to wriggle itself out of the mire of “pariah states” by eliminating its nuclear plan and becoming much more amiable to neoliberal business interests (all while still having a ruthless dictator. This is a pattern that apparently can be safely ignored as long as that dictator is staunch in their approval of this doctrine).

However, despite these seemingly positive developments for Libya’s relationship with the West, it was strained throughout the course of its entire development not because of the regime’s refusal to democratize, but because of its policies and actions which were often hostile to business interests. For example, according to various Wikileaks cables, foreign companies were required to hire at least as many Libyans to match the amount of expatriates working for a particular firm. This could be problematic for industries such as oil, where there are very few Libyans who have the technical skills to match the amount of expatriates. As a result, companies were forced to pay for costly training, or to pay for employees who could not contribute to productivity.4 Under strict regulations, expatriate employees were only allowed the inconvenient six month multiple entry visas, which led to the cumbersome process of visa renewal abroad every six months.5 These requirements hurt the profit margins of hopeful multinational corporations and were anything but encouraging for continued business growth in Libya. This sentiment is displayed by a cable which states that “pernicious requirements such as the ‘one expat-one Libyan’ hiring policy and capricious visa policies, do nothing to encourage other U.S. and foreign companies with less international experience to enter the Libyan market”.6 The cable further provides voice to the grievances of unfavorable corporate taxation, labor, and visa policies which resulted in some of the smallest profit margins in the world for oil companies.

These cables clearly depict the intentions of corporations eager to exploit Libya’s vast natural resource reserves, and their impatient exasperation towards the barriers which would have to be overcome if they could hope to improve their profit conditions. As early as July 2006, a cable was sent from the US Embassy in Tripoli which assessed the difficulties of banking privatization in Libya. The private corporation Mckinsey & Company, an international consulting firm, hired an unnamed person to prepare a plan for Libyan bank privatization, and the cable explains that the plan was to “get foreign banks into Libya in the near term, while at the same time formulating a plan for dealing with the state banks and their unwieldy payrolls of public employees”.7 This excerpt further demonstrates the irreconcilable antagonisms between the private sector and state subsidies, and the private sector’s indomitable desire to completely eliminate state subsidies.

Two other major worries among private corporations were the possibility of resource nationalization which would eradicate all prospects of profitability by private corporations, and the penchant for corruption in the regime which had the potential to corrode profits. The first worry is encapsulated by this excerpt from a Gaddafi speech: “‘Oil companies are controlled by foreigners who have made millions from them -- now, Libyans must take their place to profit from this money.’ His son, Seif al-Qadhafi, said in March 2007 that, ‘We will not tolerate a foreign company to make a profit at the expense of a Libyan citizen.’”.8 The second worry is captured by the anecdote of Muatassim al-Gaddafi, another of Gaddafi’s sons, placing pressure on Shukri Ghanem, Chairman of National Oil Corporation to provide him with $1.2 billion in cash or oil shipments.9 If the leader’s son had the audacity to coolly demand $1.2 billion from a Libyan citizen, visions of the immense summits that would have to be scaled in order to profitably do business in Libya undoubtedly flashed before the eyes of multinational corporations. Although Gaddafi had demonstrated his willingness to cooperate with neoliberal doctrine’s desires and requirements, there were still myriad inconveniences and barriers for private corporations in the realms of energy, banking, tourism, health services, and others to overcome before Libya could be considered a serious ally of capital accumulation and neoliberal doctrine. Gaddafi’s less pronounced but still existing nationalist tendencies (such as ensuring that all private businesses matched expatriate employee numbers with Libyan employees) were not ultimately suited to business interests, and it was this which decisively sealed his fate once the Libyan people began to voice their own (albeit very different) grievances against him.

NATO’s “Humanitarian” Intervention

Gaddafi’s muffled but still potent nationalist strain was not the sole reason, or even the primary reason NATO intervened to ensure his ousting. The UN very carefully observed the general sentiment in the region as evinced by the “Arab Spring” which was responsible for the successful deposition of other leaders. Although ostensibly strengthening their relationship with Gaddafi’s cooperation since December 2003, the West’s concerns about his commitment to private business interests were still a nagging doubt. This ultimately led to NATO’s intervention against him once they were able to discern the Libyan people’s anger and mobilization against the Gaddafi regime. After this sign of affirmation, the United Nations (UN) speciously passed Security Council Resolution 1973 (less than two weeks after Abduljalil declared his leadership, it should be noted) in order to legitimize intervention under the guise of protecting Libyan civilians. The last enfeebled apologists for intervention walk the boggy ground of “civilian protection”. This justification holds no weight if NATO’s reactions to civilian deaths are critically examined. For example, Human Rights Watch reported the finding of 53 bodies of apparent Gaddafi supporters, all in the same small space of an abandoned hotel, some with bound hands, and all in the same stages of decomposition, suggesting they had been killed at the same time.10 Additionally, in the chaos after Gaddafi’s death, militias were active in terrorizing inhabitants of towns they believed were loyal to Gaddafi. According to another Human Rights Watch Report, Tawergha, which was used as a base by Gaddafi forces until they were forced to flee in August, has been targeted by these militias and “Tawerghans have reported serious abuses, including arbitrary arrests, beatings, and some killings”.11 It would be unfair to completely attribute these and many other grisly anecdotes solely to the NTC or NATO and use it as justification against them. However, if NATO’s concerns were truly about protecting civilians, one would presume that they would place immense pressure on the NTC to expediently conduct investigations to prosecute the perpetrators of these incidents. The fact that there has been no pressure from NATO and no prospects of internal investigation of NTC members who were responsible for “lynching dozens of captured soldiers and suspected foreign ‘mercenaries’”12 after taking control of eastern Libya speaks volumes both about NATO’s supposed intentions of protecting civilians and the legitimacy of the NTC. The NTC’s own inability (or unwillingness) to conduct immediate investigations of these incidents is alarming because it sets a troubling precedent for lawlessness and vigilantism (usually against black Libyans and sub-Saharan African migrants in Libya), as long as the targets are alleged Gaddafi sympathizers. There should be no illusions about NATO’s intervention on the basis of “civilian protection”, and this meretricious justification for intervention should be placed in the broader context of ensuring that their neoliberal ally in the NTC would be the authority waiting in the wings after the chaos subsided.

The justification for intervention would allow NATO to properly exploit the people’s revolution against the regime behind the façade of helping the righteous protestors, while paving the way for their neoliberal cur. The first intervention by NATO began on March 19 and lasted until October 31, when the NTC had secured their position as the recognized Libyan authority. It has since been recognized as the Libyan authority by the US and European Union, with the UN swiftly delivering Libya’s seat to the NTC. Additionally, the World Bank and International Monetary Fund (IMF) have voiced their recognition of the NTC, with the IMF’s recognition “guided by views of its [the NTC’s] membership”.13 The neoliberal virtues extolled by the World Bank and IMF, such as enforcing “structural adjustment programs” which propose economic liberalization in order to qualify for loans, palpably falls in line with Abduljalil’s own economic principles, which sheds light on their ardent support for his new government. I contend that the major authorities of neoliberal doctrine (NATO, the World Bank, and the IMF), would not recognize a new authority in an embattled region so quickly and with such ardor if they were not absolutely sure that the new authority was not in line with their own principles, and if they were not sure that this authority would be more conducive to their interests than its predecessor.

NTC Leadership and the Future of Libya

The death of Gaddafi ensconced the NTC as the sole authority in Libya. However, the zealous neoliberal economic tenets embraced by Abduljalil and his NATO cheerleaders are not the only troubling portent that should be carefully considered. Abduljalil’s xenophobia and reactionary religious rhetoric should also meet our critical gaze. Abduljalil voiced his xenophobia fairly early on in the conflict in April, which is another disturbing attribute of the NTC’s leadership that NATO apparently had no qualms about intervening on behalf of. Abduljalil’s xenophobia is rooted in his distinction between black Libyans (which he apparently does not consider legitimate Libyans and refers to as “Africans”) and Arab Libyans. This is oxymoronic as Libya is an African country, which would render all Libyans as Africans. According to an Amnesty International report, he outrageously and unfoundedly relied on the foulest strain of extreme nationalism as he spouted that Gaddafi was using “‘African mercenaries’ against his own people. He also stated that as the former Secretary of the General People’s Committee for Justice he had witnessed first-hand that “40 per cent of criminals [in Libya] are Africans, passing through, greedily wishing to live in Europe”.14 The report goes on to explain that a majority of captured pro-Gaddafi fighters were actually Libyan nationals, and many dark skinned Libyans were mistaken for foreigners. Abduljalil and his followers have conveniently ignored this fact to date.

Abduljalil’s commitment to reactionary interpretations of religion is also questionable. For example, at a rally celebrating the Libyan revolution on October 23, at this early stage of definite victory Abduljalil presumably believed the matter was so important that he went out of his way to exclaim that the laws passed by Gaddafi which prevented polygamy should be repealed. His justification for this surprising view, especially held by someone so fervently supported by the West, is that it goes against his interpretation of Sharia law, which allows polygamy. He has since reassured the West that Libyan Islam “is moderate”, but it should be recognized that Article 1 of the Libyan interim Constitutional Declaration, passed by the NTC, canonizes Sharia as the primary source of all legislation in Libya with Islam as the state religion. Although this should raise a few eyebrows, it does not necessarily mean that Libya is doomed to endure the harsh implementation of Sharia in countries like Saudi Arabia and Afghanistan under the Taliban for two reasons. The first reason is that Sharia law is not a monolithic concept and has historically been interpreted in different ways, and does not by default rule out secular laws. This characteristic malleability of Sharia law, especially under the command of dubious authorities, is very problematic but is an issue which is beyond the scope of this effort. The second reason is that Article 1 also states that the Libyan state is a democracy with guaranteed freedom of religion for non-Muslims. However, it remains to be seen if these aspects of the nascent constitution will be upheld or if they will simply give way to a stringent interpretation of Sharia law and a boisterous nationalistic fervor exemplified by Abduljalil’s solution for refugees, depicted by his promise to “close the borders in front of these Africans”.15 The possibility of a more punctilious interpretation of Sharia law and the implications it will have for the entire Libyan population should seriously be considered as a potentiality given Abduljalil’s own interpretation of it, although this is not to imply that it will unmistakably become a reality.

Although it is too early to definitively assess the outcome in Libya, all signs point to further neoliberalization of Libya’s economy. This can be attributed to NATO’s elimination of the strongest barricade to capital accumulation and Abduljalil’s enthusiastic support for prospects of privatization, which undoubtedly means a curbing of state subsidies and increase of private business prevalence throughout the country. The fact that the issue of business difficulty in Libya because of too much state intervention was a topic of discussion (and much consternation) in cables for many years can help explain why intervention was instrumental for better conditions in the private business environment, and why it is highly probable that state enterprise will give way to widespread privatization. With the assistance of UN Security Council Resolution 1973, NATO successfully managed to co-opt a popular struggle started by the Libyan people against a repressive tyrant for their own profit driven ends under the extremely tenuous justification of protecting the civilian population. If the more outrageous aspects of Abduljalil’s religious fundamentalist aspirations are implemented to their most extreme degree, Libya should have no worries about conflict with the West as long as they frenetically stick to the tenets of private business interests.

A telling example of this pattern is illustrated by the stark contrast between the US’s warmth toward Saudi Arabia, arguably the world’s most repressive regime (but a regime which sticks to ascribed doctrine), and their abject detestation of Iran, a country with a rigidly theocratic regime, but one which does not stick to the ascribed doctrine of bowing to the interests of multinational corporations. An even more pertinent example is the West’s bashful disregard for Gaddafi’s repressive tendencies against the Libyan people once he scrapped his nuclear plans and allowed more private businesses to enter Libya. This pattern of disregard has so far resulted in a failure to put any pressure on the more disgraceful ideals of the new regime’s leader, as Adbuljalil’s xenophobic nationalism has not garnered any serious criticism from any of his Western supporters. This should not come as a surprise given the West’s support for the apartheid state of Israel and other states with deplorable human rights records as long as they stick to ascribed neoliberal doctrine. This demonstrates that cooperation with business interests are a significantly more important criteria for acceptance into the international community than any semblance of democracy or human rights is. The Libyan people have already been forced to endure 42 years of repressive rule. We can only hope that the Libyan left will be able to overcome a new hurdle of mass pro-business privatization and the ominous possibility of nationalistic xenophobia coupled with extreme religious fundamentalism.

Sina Salessi is currently the only leftist getting an MBA at Chapman University in Orange County, California, where he also plays drums in the hardcore punk band Children of God.

Notes

1. “Senior Libyan Justice Official: Less Talk, More Action is Best,” Wikileaks, accessed November 3, 2011.

2.“Foreign Direct Investment, Net Inflows (BoP, Current US$),” The World Bank, accessed November 7, 2011.

3.“Foreign Direct Investment, Net Inflows (BoP, Current US$),” The World Bank, accessed November 7, 2011.

4.“Libya Investment Climate Statement,” Wikileaks, accessed November 5, 2011.

5.“Risky Business? American Construction Firm Enters Joint Venture with GOL,” Wikileaks, accessed November 5, 2011.

6.“Libyan Market Tests International Oil and Gas Companies,” Wikileaks, accessed November 6, 2011.

7.“Libyan Prospects for Banking Privatization – Tough Road,” Wikileaks, accessed November 6, 2011.

8.“Growth of Resource Nationalism in Libya,” Wikileaks, accessed November 6, 2011.

9.“National Oil Chairman Shukri Ghanem May Seek to Resign Soon,” Wikileaks, accessed November 6, 2011.

10.“Libya: Apparent Execution of 52 Gaddafi Supporters,” Human Rights Watch, accessed November 7, 2011.

11.“Libya: Militias Terrorizing Residents of ‘Loyalist’ Town,” Human Rights Watch, accessed November 7, 2011.

12.“The Battle for Libya: Killings, Disappearances, and Torture,” Amnesty International, accessed November 7, 2011 (PDF, p. 9).

13.“IMF Recognizes Libya’s National Transitional Council, Says Ready to Support its Efforts to Revive the Country’s Economy” International Monetary Fund, accessed November 3, 2011.

14.“The Battle for Libya: Killings, Disappearances, and Torture,” Amnesty International, accessed November 7, 2011 (PDF, p. 83).

15.“The Battle for Libya” (PDF, p. 89).

Tuesday, October 4, 2011

Rebuttal to Aman Ali

In these times of rampant Islamophobia, a cottage industry of 'House Muslims' has sprung up, willing to sell out their own community for a shot at fame, the chance to become the next Irshad Manji or Ayaan Hirsi Ali. The best definition of this phenomenon I've found has come from Ikhras. As they define it, House Muslims are
Arab and Muslim “activists” and “representatives” that hijacked our identities and name for their own self-aggrandizement and in furtherance of personal ambitions unrelated to our communities’ agenda, interests, and well-being.
...
Instead of condemning US crimes and warmongering abroad and embracing their natural role on the front-lines of the anti-War movement, these opportunistic, unprincipled Arabs and Muslims posing as representatives of their communities provide a veil of political legitimacy to the ruling class and foreign policy makers that victimize the people they claim to represent.
One up-and-coming young House Muslim by the name of Aman Ali recently took some cheap shots against the Irvine 11 in a blog for CNN. Rather than stand up for young activists who have been targeted and persecuted for being Muslim and speaking out, Ali used the opportunity to try to ingratiate himself to Islamophobes by accusing the Irvine 11 of "playing the victim card." I'd like to respond to his blog post here, piece by piece.

To begin, it looks like Ali did not even attempt to familiarize himself much with the Irvine 11 case; my guess is that he skimmed an article or two. Yet while he clearly hadn't studied the Orange County District Attorney's tactics, he managed to emulate them closely by depoliticizing the protest, just as the DA's prosecutor did in the courtroom. In describing the event, Ali writes "One by one, the students disrupted Oren’s speech and shouted at him over his support for Israel." This is only slightly different from the DA's claim that they "shut down a speech [just] because the speaker was Israeli." Oren wasn't interrupted for 'supporting' Israel but specifically for Israel's war crimes in Gaza that left over 1400 dead and thousands injured-- and as an ambassador for Israel and former IDF spokesman, he was personally complicit in the war crimes being protested. So let's not confuse the issue by making it seem like the Irvine 11 just wanted to interrupt the speech of any Israeli they could find.

Ali goes on to claim that "most Muslims will say we’re sick and tired of only talking about ourselves in a post-9/11 context as victims of oppression." This is classic House Muslim behavior, trying to speak for a broad and diverse community with one ridiculous statement. I don't claim to speak for all Muslims in the US, but most Muslims I know are sick and tired of being oppressed. Period.

He continues,
I feel like in a subconsciously sick and twisted way, we secretly enjoy playing the victim card.

I know I’m guilty of it.

Anytime I fly at the airport, in my mind there’s a part of me that wishes a TSA agent will grope me or take forever to search through my bags so I can call up one of my friends with an awesome story like “BRO! You’re not gonna believe what just happened!”
I could easily dismiss this discourse on victimhood (or "the victim card") as the same tired right-wing talking point used against women who were sexually harassed, or against people of color offended by racist portrayals of themselves in the media: "there's nothing wrong, you just want to be a victim!" Indeed, we have often heard the right use this garbage against Muslims, as well.

But I want to engage with this a little more seriously, because I feel like I understand where Ali is coming from-- not necessarily from the right per se, but from an equally misguided perspective that privileges his own experiences over those of others. I understand what Ali says about going through airport security because, to be painfully honest, I've felt like that too. Being an Iranian who frequently passes for white has left me with a lot of identity issues, and I can remember times I've almost been frustrated when I passed through TSA without a problem, thinking "can't you see I'm a brown man with a beard? Don't you want to question me about my foreign surname or scrutinize the pistachios in my backpack?"

I no longer feel like that, after having been interrogated by Homeland Security for several hours upon re-entering the US from Iran recently. But even when I did secretly long to be inspected, I understood clearly that this feeling comes from a place of privilege, and that it's unique to a few of us. I know that my father doesn't secretly want to get frisked so he can "play the victim card," because he would feel humiliated. The same is true of my grandparents. Let's not forget about the hundreds of thousands (perhaps millions) of Muslims in the US who, unlike me, have thick accents or don't speak much English at all; who don't have US passports and may not even have a current visa; and for whom being patted down or questioned is not something to brag about but an embarrassing and scary ordeal, one that can end not with an "awesome story" but with torture in Guantanamo Bay or deportation.

Returning to Ali's diatribe against the Irvine 11, Ali claims that the 'Stand With the Eleven' is an example of "playing the victim card" as described above. While acknowledging that "it’s completely bogus for these students to face charges, let alone be found guilty, on protesting a speech. Even if it’s a misdemeanor charge. It’s a slap in the face to the First Amendment," Ali adds "I refuse to deem these students as some kind of political prisoners." The point I think he wants to make is that it's not a political case and does not have serious consequences, or as he says at the end of his blog post, "let’s calm down and not blow this case out of proportion." But he's admitted that he sees the serious implications this case will have for the First Amendment, contradicting his own argument somewhat. Besides that, what Ali fails to mention is the context of the prosecution: the selective punishment of the Irvine 11 but not other non-Muslim students who participated in similar disruptions, the DA's office referring to the Irvine 11 as the "UCI Muslim case," the vicious Islamophobia in Orange County, and so on.

Ali makes light of the situation with quips like "Dude, you got a misdemeanor and were sentenced to community service. You’re not Nelson Mandela." But the stakes here are much higher than that; this case has set precedent for curtailing free speech and protest in Orange County, and threatening the Muslim and pro-Palestinian community here with arrest and prosecution for activism. He also just gets some of it wrong, like this:
Even funnier, one of the 11 students took a plea deal to avoid a conviction. So technically we’re only talking about 10 students here. Irvine 11 is false advertising. I want my money back.
Actually, the DA agreed to drop the charges against one of the students in exchange for community service because the DA had made unauthorized use of privileged information in his charges against the student. Because of that, the charges would have been thrown out in court, so the DA backed off.

I could continue critiquing the end of Ali's blog post, but I feel that I've made my point. He ends by saying "let’s place it into perspective of all the racial and religious injustices that have happened around the country." My point is that this case is an example of racial and religious injustice, not some students playing victim. It has real consequences for Islamophobia as well as freedom of speech. I have written about that elsewhere on this blog, as have dozens of others across the blogosphere as well as in newspapers across the country. If Ali had paid attention to this case or done any research, he would be aware of that. He also would have realized that the Irvine 11 themselves, far from being the self-aggrandizing martyrs holding "victim cards" as he describes them, have been very humble in how they've characterized themselves and their case. In public statements, they have stated that while the verdict is a blow to liberty, they do not view themselves as heroes or martyrs, and insisted that their persecution is less than what others have had to deal with, especially the Palestinians under occupation on whose behalf they were protesting to begin with.

I would like to end this rebuttal with a note to Aman Ali, if he's reading this. My tone in this piece has been hostile, and "House Muslim" is a serious insult-- maybe an overblown one for you, maybe not. The reason for my anger is that it is very frustrating to have someone like yourself, who does not live in Orange County or study at UC Irvine, make light of the situation here when you will not have to deal with the consequences. You don't live here, so you don't know that this case is connected to a broader trend of political Islamophobia in Orange County, where local politicians join racist mobs in threatening Muslims with violence. You don't know that our District Attorney was using this case to whip up Islamophobia among his base of supporters so he can get himself re-elected. I am a student and activist at UC Irvine, where I'm now afraid that the next person to get arrested and prosecuted for exercising free speech could be me. But it probably won't be you, since you don't live here.

I've called you a House Muslim-- prove me wrong. Not by defending your attack on the Irvine 11, which was uncool, but by taking a step back and doing some more reading on this issue. Read my piece on the issue, read the Electronic Intifada's coverage, read the links on the Stand With the Elevent campaign page instead of just making fun of them. And do some more thinking about what it means for students to "stomp out the ambassador’s right to free speech," as you put it, when the students are young individuals who made 10-15 second statements each and the Israeli ambassador (who, by the way, is not a US citizen) has access to speaking tours, the media, millions of dollars, and the backing of an entire country. Do some thinking about who your audience at this CNN blog is and why they posted it. Here's a hint: read some of the comments, like "take your mosques and your Sharia and get the hell out of here" or "I am so sick of muslims" or "hey muslims shut the hell up, we dont care about your nonsense!!!" (All real comments from the article).

Actually, it's worth pointing out that as far as I can tell, the vast majority of the comments are either from Islamophobes writing about how much they hate Muslims, or from Muslims writing about how much they disagree with your article. Which side do you want to be on?

Tuesday, September 27, 2011

Irvine 11: Guilty of Speaking Truth to Power

This past Friday, an Orange County court found ten students guilty of, as one article put it, "being mean to Israeli ambassador" Michael Oren. Their prosecution constitutes an attack on Muslims and all people of conscience, and will have serious implications for Islamophobia, freedom of speech, and the future of Palestine solidarity activism. Because of all that is at stake, the students and their community are not taking this attack lying down, but are struggling to appeal the verdict and turn this defeat into a victory for justice.


Background

On February 8, 2010, Israeli ambassador Michael Oren spoke at UC Irvine. His talk came a little over a year after Israel's brutal assault on Gaza that left over 1,400 Palestinians (mostly civilians) dead and over 5,000 wounded, in which Oren had served in the IDF as a military propagandist. Ten students from UC Irvine and nearby UC Riverside, outraged by Oren's complicity in Israel's war crimes and inspired by an earlier protest at the University of Chicago, disrupted his speech by standing and shouting brief statements like "You, sir, are an accomplice to genocide!" After shouting for no more than 10-15 seconds each, the students left the auditorium and did not resist arrest by campus police. After the tenth had made his statement, a group of their supporters left the auditorium en masse, and an eleventh student was arrested for leading them in a chant of "Whose university? Our university!" The eleven arrested students came to be known as the Irvine 11.



The students were all disciplined by their universities, and from a legal perspective the issue should have ended there. However, Orange County district attorney Tony Rackauckas decided to make an example of these student protesters in order to criminalize dissent and pander to his right-wing base of support. After waiting until nearly the very end of the statute of limitations, in January 2011 Rackauckas convened a grand jury to investigate bringing criminal charges against the protesters. He eventually charged them with two misdemeanors: 'disturbing a public meeting,' and the decidedly Orwellian charge of 'conspiracy to disrupt a public meeting.' Criminalizing dissent was nothing new for the DA; for example, in 2005 he attempted to stick trumped-up charges on six young people of color at a protest against the racist Minutemen Project in Garden Grove. The protesters fought the charges in court and eventually won. But this time the DA was not only seeking to stifle protest, but to stir up Islamophobia as well.

Islamophobia in Orange County

It is noteworthy that while all of the Irvine 11 are Muslims and members of the Muslim Student Union, at no time did they ever bring religion into the issue. Their message was purely political, as evidenced by the statements they shouted which made reference to war crimes and genocide, not to Islam and Judaism. Some of them even lost family members in the 2009 Israeli assault on Gaza, making their opposition to Michael Oren personal as well as political. Yet the DA's office referred to the Irvine 11 as the "UCI Muslim Case" and compared them to the KKK in interviews with the media. By attempting to depoliticize the protest against the Israeli ambassador and make it about 'scary, intolerant Muslims' rather than legitimate criticism of Israeli policies, the DA could send a message of intimidation to student protesters while appearing to his reactionary base to be defending them against the 'Muslim threat.'

Southern California is home to one of the largest Muslim communities in the United States, but Orange County in particular has long been a bastion of the Right. Mere days after the DA formally charged the Irvine 11, in February 2011, hundreds of Islamophobic bigots showed up to protest the Islamic Circle of North America's fundraiser in Orange County for a women's shelter. The racist mob was joined by several elected Republican politicians as they hurled abuse and slurs at the charity event's attendees; city councilwoman Deborah Pauly even threatened them with violence, saying "I know quite a few Marines who will be willing to help these terrorists to an early meeting in paradise." These bigots were emboldened to act by the Islamophobic atmosphere created in part by the DA's selective prosecution of the Irvine 11.

Stand With the Eleven campaign

Immediately after the arrests made at UC Irvine in February 2010, activists sprang into action to defend the Irvine 11. Calling themselves 'Stand With the Eleven,' the campaign was made up primarily of young friends, classmates, and supporters of the Irvine 11. They put their social media savvy to work, quickly setting up a website as well as a Facebook page and Twitter account, but also establishing a presence on the ground, holding townhall meetings and reaching out to local mosques and community centers. Stand With the Eleven organized a petition drive and letter-writing campaign calling for the DA to drop all charges against the Irvine 11, and held a protest and press conference outside the DA's office. They also sought support from across California and the world, collecting donations for the legal defense and getting letters of support from the faculty and student governments of various University of California campuses as well as sundry community and interfaith leaders. The DA offered to drop the charges against the eleventh student arrested (who had not participated directly in disrupting the Israeli ambassador's speech) in exchange for community service, but refused to drop the charges against the other ten students. As the trial finally began in September 2011, Stand With the Eleven mobilized hundreds of supporters to come out to the courthouse.

"Political theater": Protest on Trial

The Orange County DA assigned Dan Wagner, the head of his homicide unit, as the prosecutor in the Irvine 11 trial. (Apparently there were no homicides in Orange County he needed to investigate). The prosecutor took the DA's approach of depoliticizing the case, playing up the religious factor by asking a witness to testify whether the defendants prayed before the protest and to describe their prayer, and seeking to remove this protest from the larger context of student protest as a whole at UC Irvine and other universities. The judge bought into this disingenuous depoliticization, claiming that protests against tuition hikes and budget cuts at UC Irvine were "irrelevant" and refusing to allow the defense to address them, despite the fact that some of the Irvine 11 had participated in such protests, and that all of them saw themselves as part of a tradition of student protest and a movement that made connections between occupation in Palestine, austerity measures in Irvine, and other issues.

Indeed, student protest itself was on trial in the courtroom, especially in the prosecutor's closing statements which Shakeel Syed of the Islamic Shura Council of Southern California called "political theater." The prosecutor argued that the student protesters should have adopted a different tactic, such as silent protest-- ignoring the fact that a silent protest outside the DA's office, held in March 2011 by Irvine 11 supporters with tape over their mouths, failed to get a response or even acknowledgement from the DA.



One had to wonder what kind of justice ten young Muslim men, one of whom named Osama, could hope to get from a jury drawn from the racist jury pool of Islamophobic Orange County in a trial that began the day after the 10th anniversary of 9/11. Not much could be expected from the same court system that lynched a black man the same week a verdict was reached in the Irvine 11 case. Yet the verdict was an outrage to supporters all the same: guilty on both charges. The ten protesters were sentenced to pay a fine, perform 56 hours of community service, and be subject to three years of informal probation, which would be commuted to one year if the community service was finished by January 2012.

Fighting back

At a press conference following the sentencing on Friday, September 23, and a townhall meeting held the following Sunday, the Irvine 11 announced their intent to appeal the verdict, taking it to the Supreme Court if necessary. Though the DA succeeded in punishing ten men for protesting, he was not able to frighten the Muslim and pro-Palestinian community into quiet acquiescence. A year and a half after the initial protest, they are better organized and more resolved than ever. At Sunday's townhall meeting, some of the Irvine 11 spoke of their generation breaking with the quietism and fear that had kept some of the elders in their community away from political protest. Rather than being intimidated by their prosecution, these young men have been inspired by the support they received to become more active, more outspoken for justice.

The lesson for Orange County's Muslims, Palestine solidarity activists, and dissidents in general, is clear: if you speak out, you might face repression, but your community will have your back and will stand with you through it. As the Irvine 11 continue their struggle for justice, they will shine as an example and inspiration for future generations of protesters in Orange County who refuse to be intimidated.

To learn more about the Irvine 11 or to make a donation to their substantial legal fees, please visit www.Irvine11.com.

This post originally appeared on Solidarity webzine.

Saturday, March 26, 2011

Jack Halberstam, Nadine Naber and the Critical Ethnic Studies Conference

Two weeks ago I was at the Critical Ethnic Studies conference, and heard some fantastic talks (with my absolute favorites being Nadine Naber who provided a beautiful critique of Lee Edelman's No Future and David Lloyd who spoke on a number of issues including the economy and BDS) and some not-so-fantastic ones. I didn't imagine this would warrant a post here until I saw what Jack Halberstam (who also spoke at the conference) posted on Bully Bloggers about it.

Halberstam describes various plenary speakers as providing "brilliance," and "provocation," their arguments "brilliant," "elegant," "insightful," "brave," and "moving." When it comes to the two brown folks though, something interesting happens. Nadine Naber and Lisa Hajjar (who I unfortunately missed, and whose name Halberstam misspells as "Hajar"...) seem to have lacked all that brilliant, provocative, elegant, insightful, brave and moving discussion, but did a good job "trying" to speak. They "tried" to discuss the 'Middle East' and Naber "tried to bring some formulations from contemporary queer theory to bear upon activism by queer Arab groups." Halberstam offers nothing else, except that apparently "[t]here was much discussion after each presentation about whether it was ethical to leave up disturbing images of violated bodies as backdrop to a lecture."

Is it really even necessary for me to explain why this is offensive/obnoxious? That he even brings up the images used during the lecture makes me think he didn't listen to Naber's talk at all, where she quoted various U.S. and Israeli political figures to demonstrate how worthless they understood Palestinian lives (particularly children's lives) to be and linked this to the importance and usage of imagery of dead children at protests (and then tied this to her critique of Edelman).

I'm just unsure why Halberstam felt the need to mention Naber and Hajjar at all if it was only to make a patronizing remark between the apparent "brilliance" and "provocation" the rest of the plenary speakers provided. David Lloyd's talk didn't even warrant acknowledgment from Halberstam... what a shame Halberstam couldn't have just forgotten to mention Naber and Hajjar as well.

As an aside, Critical Ethnic Studies marks the second time I've heard Halberstam speak, and both times I've been thoroughly disappointed. Both times I heard a lot about Lady Gaga and animated films, but failed to really understand what he was arguing. Maybe I'm not clever enough, or maybe I need to know more about U.S. pop culture to understand, but what I did manage to gather from his talk at Critical Ethnic Studies was a call to kick out the "dinosaurs" (his term, if I remember correctly) of academia and strip them of tenure, and give tenure to the young, cutting-edge academics instead. I suppose it's only at a ridiculously cushy private university with a nearly three billion dollar endowment like USC that a professor, like Halberstam, can have the gall to make such a statement in this economic climate where professors at other (less disgustingly rich) universities are being furloughed, forced to take on larger course loads with larger class sizes, forced to take on more administrative work, etc. etc. and perhaps don't have the same amount of time to dedicate to cutting-edge research on Lady Gaga. It's interesting comparing Halberstam to Lloyd (also at USC) and their very different levels of awareness around the economy in their talks.

Tuesday, March 22, 2011

Top Ten Ways that Libya 2011 is Iraq 2003

Professor Juan Cole just posted a piece on his popular blog Informed Comment, called Top Ten Ways that Libya 2011 is Not Iraq 2003. While I hold Professor Cole in great esteem both as a scholar and as an individual whose politics are generally pretty good in my opinion, occasionally I feel that the language he uses gets tainted by US imperialist rhetoric around international issues, and when that happens, those arguments often don't hold up logically or factually. I wrote a response to something he said about the 'international community' being opposed to Iran a couple years back, and I have taken this opportunity to rebut the claims he makes that the current imperialist invasion of Libya is significantly different from the 2003 US invasion of Iraq. The italicized text is from Juan Cole's post; my responses are below.

1. The action in Libya was authorized by the United Nations Security Council. That in Iraq was not. By the UN Charter, military action after 1945 should either come as self-defense or with UNSC authorization. Most countries in the world are signatories to the charter and bound by its provisions.

Sure, this is objectively different than Iraq in 2003, but it shouldn't be a justification. The UN also established Israel in 1948 but that doesn't justify the Israeli occupation of Palestine today.

2. The Libyan people had risen up and thrown off the Qaddafi regime, with some 80-90 percent of the country having gone out of his hands before he started having tank commanders fire shells into peaceful crowds. It was this vast majority of the Libyan people that demanded the UN no-fly zone. In 2002-3 there was no similar popular movement against Saddam Hussein.

The same Libyan people that rose up against Qaddafi also railed against foreign intervention. Those that did call for a no-fly zone did not call to be bombed, which is is happening now - and the US military admits it has trouble identifying civilians, which has led to some (like Amr Moussa, head of the Arab League) decrying the invasion for killing Libyan civilians. It's disingenuous to conflate the popular movement against Qaddafi with a popular movement in support of the US/UN invasion. There were also Iraqis that supported the 2003 invasion, and Saddam was probably opposed by a majority of Iraqis, but the invasion itself was overwhelmingly unpopular.

3. There was an ongoing massacre of civilians, and the threat of more such massacres in Benghazi, by the Qaddafi regime, which precipitated the UNSC resolution. Although the Saddam Hussein regime had massacred people in the 1980s and early 1990s, nothing was going on in 2002-2003 that would have required international intervention.

The justification was slightly different, but only slightly so. According to the invasion narratives, Qaddafi is killing his own people; Saddam was killing his own people and would do it again, and moreover he supposedly had weapons of mass destruction, etc. The narrative that justified the 2003 invasion of Iraq claimed that it was in order to prevent it getting to the point of the situation in Libya now, with massacres taking place.

4. The Arab League urged the UNSC to take action against the Qaddafi regime, and in many ways precipitated Resolution 1973. The Arab League met in 2002 and expressed opposition to a war on Iraq. (Reports of Arab League backtracking on Sunday were incorrect, based on a remark of outgoing Secretary-General Amr Moussa that criticized the taking out of anti-aircraft batteries. The Arab League reaffirmed Sunday and Moussa agreed Monday that the No-Fly Zone is what it wants).

Objectively, sure, this is a difference. But why should we care what the Arab League says, one way or another? It's primarily made up of the leaders of despotic regimes, from Saudi Arabia to Yemen to Bahrain, that are often beholden to the US and are every bit as despicable as Qaddafi, and many of them are currently committing massacres against protesters in popular uprisings in their own countries.

5. None of the United Nations allies envisages landing troops on the ground, nor does the UNSC authorize it. Iraq was invaded by land forces.

The US supposedly did not envisage staying in Iraq for 8 years after the invasion, and yet here we are. It would be terribly naive of us to take the invading powers (or politicians in general, really) at their word on this.

6. No false allegations were made against the Qaddafi regime, of being in league with al-Qaeda or of having a nuclear weapons program. The charge is massacre of peaceful civilian demonstrators and an actual promise to commit more such massacres.

No false allegations against Qaddafi were needed to justify the invasion of Libya; instead, false allegations about the motivations for the invasion were made, as well about future plans. In both cases, we (the public) have been lied to about the reasons for going to war and the plans for what follows the initial invasion.

7. The United States did not take the lead role in urging a no-fly zone, and was dragged into this action by its Arab and European allies. President Obama pledges that the US role, mainly disabling anti-aircraft batteries and bombing runways, will last “days, not months” before being turned over to other United Nations allies.

See my response to #4- again, this is true, but why does it matter? The UK, France, and Italy (for example) have imperialist histories in North Africa far longer (and often bloodier) than that of the US. They supported Qaddafi in recent years, and are just as suspect in their motives as the US was in Iraq in 2003, along with the Arab League which I discussed above. Obama's pledge that the US role will last "days, not months" is as believable as Bush's announcement of "mission accomplished" in 2003. It's an empty slogan.

8. There is no sectarian or ethnic dimension to the Libyan conflict, whereas the US Pentagon conspired with Shiite and Kurdish parties to overthrow the Sunni-dominated Baathist regime in Iraq, setting the stage for a prolonged and bitter civil war.

Actually there is a great parallel here, but the division that the invading forces are exploiting is not religious or ethnic, but rather regional-- the underdeveloped east of the country versus Tripoli and other parts of western Libya that Qaddafi "rewarded" for their loyalty with development. These material divisions could prove to be even more deeply divisive than ideological divisions like religious sectarianism. That certainly remains to be seen, but many analysts have already begun speculating about US/UN plans to partition Libya along those regional lines (see here for one example).

9. The US has not rewarded countries such as Norway for entering the conflict as UN allies, but rather a genuine sense of outrage at the brutal crimes against humanity being committed by Qaddafi and his forces impelled the formation of this coalition. The Bush administration’s ‘coalition of the willing’ in contrast was often brought on board by what were essentially bribes.

What kind of a joke is this? A "genuine sense of outrage"? Where is the genuine sense of outrage for the exact same brutal crimes against humanity being committed in Bahrain and Yemen, close allies of the US and many other European countries involved in the invasion? What about the crackdown on protesters in other US/Western-allied countries like Saudi Arabia, Morocco, Algeria, Oman, and elsewhere? This is international politics in the 21st century; who really believes that the US, UK, France, or Italy invade one country and not another out of a "genuine sense of outrage" and not specific political, economic, and military interests?

10. Iraq in 2002-3 no longer posed a credible threat to its neighbors. A resurgent Qaddafi in Libya with petroleum billions at his disposal would likely attempt to undermine the democratic experiments in Tunisia and Egypt, blighting the lives of millions.

The other side to this coin is that the Tunisian and Egyptian revolutions, which were independent of foreign interference, could have played a more positive role in the Libyan uprising if not for the foreign invasion of Libya (and other factors, like the Egyptian military getting in the way of Egyptian popular support for the Libyan uprising, etc.) Juan Cole suggests that Qaddafi could, theoretically, undermine democracy in Tunisia and Egypt; however, as we speak, the US along with other Western imperialist powers and some powerful Arab states like Saudi Arabia are actively undermining democracy in those countries and many more.

Further reading

Solidarity and Intervention in Libya (Jadaliyya)
Don't exaggerate Arab support for Libya No Fly Zone (Foreign Policy)
The West goes to war for oil and power (Socialist Worker)
Arab League condemns broad Western bombing campaign in Libya (Washington Post)

Saturday, February 12, 2011

Some diasporic reflections on the 2011 Egyptian Revolution

I have purposely been silent on this blog during the past two months of the ongoing Arab intifada in Tunisia and Egypt. I remained silent, mesmerized at the beautiful democratic and revolutionary aspirations of millions of people, but I refused to play the role of native informant or make any ill-informed predictions. Now, I must write -- how can I not on the occasion of one of the most glorious historical events I will ever witness in my lifetime? It is not every day that I see my people overthrow 30 years of dictatorship (41 counting Sadat) in 18 days. Below is a scattering of reflections I have written and collected over the past few days.

***

I.

A few words on semantics. The "Lotus Revolution" did not cause "President" Hosni Mubarak to "resign." In fact, there is no "Lotus Revolution," "Jasmine Revolution," or any Orientalist-imaginary color revolt in the Arab world, nor are there any politicians in the Arab world worthy of official titles. There are peoples' revolutions led by ordinary folks from all walks of life, ranging from industrial workers in the provinces to unemployed university graduates, and then there are ruling criminals with armed thugs, military generals, billionaires, and friends in Washington and Tel Aviv. What actually happened: the Egyptian people overthrew one of the Arab world's most heinous criminals and Western-backed mafiosos, Hosni Mubarak, in a victory for Egyptians, Arabs, and oppressed people the world over.


I don't want to be the one who casts doubt on such a moment of euphoria, but I can't help but feel uncertain about the future. Clearly Mubarak lacks dignity to face the overwhelming masses of the Egyptian people, so he preferred to leave it to his vice-torturer-in-chief, Omar Sulaiman, and the Supreme Council of the Armed Forces. This is the soft military coup we have all dreaded. I don't buy the idea that rule by the most powerful and well-funded institution in the country will actually end the emergency laws or aid a democratic transition. Haven't we learned anything from the past 60 years of decolonization and the "pitfalls of national consciousness"?

Mubarak is gone, but the regime is not... yet.

***

II.

I've been following the ongoing Egyptian labor and youth movements for three years now; these are two powerful forces that deserve much credit in organizing the recent revolution. I admit, though: I never felt empowered enough to involve myself in solidarity organizing for Egypt. Living in the diaspora, I don't have many options; many of the Egyptian American groups in my area are either tied to the Mubarak regime or bourgeois interests (one member of an organization I'll leave nameless even tried recruiting me to work for the State Department). I don't even own an Egyptian flag, and quite frankly am apprehensive about waving it. To me, it represents decades of military rule, trumped-up chauvinistic nationalism, and more recently, collaboration in the ongoing illegal siege of Gaza.

As I began visiting more frequently as an adult, I grew conscious of how badly Egypt has been hurt by neoliberalism, authoritarianism and religious fundamentalism. Still, I felt alienated by the climate present in the country and fatalistic about its future.

And then, Khaled Said was killed in Alexandria last summer, sparking months of protests around the country and by Egyptians living abroad.

A month and a half ago, the horrid bombing of the the Qiddissin Church in Alexandria during New Year's Mass occurred. I take issue with the "national unity" discourses used in the wake of the attacks; Egyptian identity is not simply about "the cross and the crescent," but the equality and dignity of all Egyptians regardless of faith (have we forgotten about the continuing injustices committed against Egyptian Baha'is?). Still, I feel the show of genuine Christian-Muslim solidarity is an important one, and a true rejection of the sectarianism engineered by the Sadat and Mubarak regimes. The cross-religious mutual aid and solidarity expressed in the protests only prove this.

I am glad I have been proven wrong, but there is still much work ahead.

***

III.


To my brothers and sisters in Egypt: As one of you in the diaspora, I understand that it is not my place to tell you what you should do. I ask you, though: please, do not go. Do not leave the streets, do not stop striking, do not stop fighting for your demands. Do not give into the opportunists who want to steer your sacrifices in the direction of a neoliberal, linear model of "progress" and have you accept the regime's newly handpicked criminals as the next best option. Do not go anywhere until every last member of Mubarak's gang boards a plane to exile in some European city and the basic human right of self-governance is finally in your hands.

***

IV.

It was a difficult past 18 days, watching live footage of protesters violently attacked by Mubarak's thugs, hearing news of family members hurt by teargas, arrested, and beaten, and remaining unfazed by the hypocritical stance of the United States on the matter.
Like my Iranian comrades in the summer of 2009, what was most frustrating was "hav[ing] to watch it unfold on YouTube and not in person." (see Eskandar and Hanif's posts)

Yes, I was angry: angry that I could not be in Egypt at such an important moment in its history; angry that I was born and in residence on the wrong continent; angry that my final semester of university prevented me from hopping on the next flight to Cairo; angry that even if I could quit school, I wouldn't find a direct flight because they've been canceled indefinitely.

But I no longer romanticize or feel guilt. I no longer need to dream about the Egypt my parents once knew because another Egypt is on its way, though it will take time. Despite my position in diaspora, one that I do not deny is one of middle-class Western comfort, I hope to find a place for myself in the arising Egypt. I will continue to struggle with the uneasy idea of "home" and recognize the privileges of my location while keeping my eyes and heart open to the destiny that the people of Egypt will determine for us all.

Tuesday, October 12, 2010

I Don't ♥ Patriarchy: Thoughts on Breast Cancer Awareness

Not too long ago, I saw a sorority girl on my university campus wearing a T-shirt that read "I ♥ Boobies" with a pink ribbon below the text. This past week, I noticed an obnoxious load of Internet postings from female friends about where they "like it," or what color their bras are. While hunting for a parking spot a few days ago, I coincidentally parked next to a car with a "Save the Ta-Tas" bumper sticker. As the daughter of a survivor and the niece of two beloved aunts who died of breast cancer, I don't find anything cute about sexualizing the disease to promote awareness. I wanted nothing more than to rip that disgusting sticker off of his/her car. Instead, I left the driver an anonymous Post-It note, informing him/her of how offensive his/her bumper sticker is to breast cancer victims, survivors and their families. Given that October is breast cancer awareness month, how many more cars, T-shirts, and Internet waste will be plastered with ridiculous slogans that trivialize such a terrible disease?

This directly stems from the American obsession with breasts. While globalization has transplanted toxic American beauty standards throughout the global South, it would be incorrect to say that other societies do not have their own pre-conceived social constructions of breasts. Still, the concept of female breasts as purely sexual organs for male pleasure is not originally rooted in most non-Western societies, where breasts are generally associated with maternalism. Depending on the context, the exposure of female breasts (as opposed to male breasts -- funny how we use the word "chest" to desexualize men) in American society is either sexy or obscene. Unlike other parts of our anatomies, breasts do not have a sexual function, yet we are socialized to understand them as such through pornography, advertisements, fashion, etc. In this country, women and girls judge their self-worth on their breast size and mutilate their bodies with breast implants. We become the targets of lingerie companies who sell us push-up bras as a way to conceal our bodies and delude ourselves into thinking that we have perfectly round, perky breasts. Our society views female breasts as a taboo only when their exposure is linked with motherhood. Consider how Americans frown upon breastfeeding in public. A woman's cleavage is sexy, but public exposure of a female nipple is taboo and must immediately be censored. Ironically, the porn industry directly capitalizes off of the social taboo of bare female breasts -- the curiosity associated with a body part we don't normally see heightens its sex appeal, especially for the male viewer.

Patriarchal control and eroticization of the female body complicates any meaningful discussion of diseases like breast cancer. Even men suffer from the disease, but our phallocentric society does not want you to know that. Now, we have a patriarchal campaign that belittles women who are forced to choose between losing their breasts or losing their lives. Women who have had mastectomies are still sexualized, but are now defeminized. Saving these women's lives and providing emotional support for them and their families becomes irrelevant. Only a women's breasts, rather than her entire being, are regarded as worthy of being saved.

So, thank you, idiots, for completely devaluing every single woman who has suffered from this awful disease as nothing more than a pair of "boobs" that your privileged selves must rescue. You have successfully internalized the sexist status quo by belittling the disease as a schoolyard joke, even though at least one million women are diagnosed with it worldwide on an annual basis. Don't bother educating yourself and your lady friends about self-exams, regular doctor screenings and other preventative measures you can take. Forget about grassroots campaigns for better health care options, or organizing against factories that pump carcinogenic fumes into the bodies of poor women and women of color (who, might I add, have disproportionately higher death rates from breast cancer). All you have to do is take a picture to "show off your ta-tas," slather on some "boob lube" and update your Facebook with how you "like it on the floor."

There is nothing more tasteless and disrespectful than using sexual innuendos to demean the very painful struggles of women living with breast cancer. Before appointing yourself as a savior, begin by saving yourself from the patriarchal mindset behind these campaigns. Women with breast cancer are full human beings, not a pair of "ta-tas,"
who deserve genuine support.

Tuesday, August 17, 2010

Immigration and Queerness: Missing the Mark

There's been a trend recently to track the "progress" of nations in the Global South, particularly places like Iran, by how "well" they treat non-straight citizens. This is obviously problematic for a number of reasons, particularly since Western concepts of "gay"/"lesbian"/"bisexual"/"homosexual"/etc. do not map so easily onto other cultures, and that, of course, the motive behind these criticisms is rarely (I'd say maybe even never) a genuine concern for oppressed peoples.

Andil Gosine, a professor at York University, contributed an article to the Queer Youth Cultures anthology that seemed like a promising critique of Canada's "queer-friendly" image, but turned out to be a pretty disappointing article regurgitating already popular (and incorrect) perceptions of non-straight sexuality in the Global South.

In “FOBS, Banana Boy, and The Gay Pretenders: Queer Youth Navigate Sex, ‘Race,’ and Nation in Toronto, Canada” Gosine examines the status of queer immigrant youth in Toronto, and where they locate themselves within supposedly “queer-friendly” Canada. He first provides a framework for why queer youth are apparently “outside their ‘home’ nations” as a result of their queerness, and then looks specifically at two cultural works by young queer immigrants to Toronto. Gosine first considers "Banana Boy," a film made by Samuel Chow, a gay-identified immigrant from Hong Kong, and then a personal story written by a lesbian-identified Iranian immigrant. He plots these narratives against the multi-cultural, queer-friendly state discourse of Canada. The personal narratives offered by Chow and the Iranian immigrant clearly problematize Canadian state rhetoric by displaying the intersecting forms of oppression they experience.

Although in the second half of his article Gosine utilizes immigrant-produced narratives to (rightfully) criticize the supposed queer utopia Canada presents itself to be, he momentarily reinforces this very idea. After a series of quotes from immigrants that display how their queerness was viewed more positively in their home nations, Gosine explains that “citation of these passages is not meant to suggest that Canada is a more repressive place for queers than [their] home countries…Instead, it compels reconsideration of assumptions about the easy ‘welcome' Canada is said to offer queers, and it also calls for more critical appreciation of the complex cultural contexts in countries that are generally dismissed as inferior” (237). Instead of taking this opportunity to examine how these immigrants may have had more complex reasons for emigrating to Canada, or the possibility that their queerness did not impact their decision to emigrate, Gosine simply ignores these possibilities.

Gosine misses an opportunity to examine, for example, the economic circumstances that may force a person to emigrate to the Global North. It is telling that the Iranian immigrant, who provides the most compelling story by facing death in her home nation for her queerness, describes her immigration to Canada (and not her death sentence) as “the worst experience of [her] life” (231). It is, in fact, only the Iranian immigrant who presents a case severe enough that her queerness can be considered the primary factor for her immigration. The other immigrants Gosine speaks to seem to consider their home countries as more comfortable places to be queer. It is therefore clear that other factors are encouraging emigration to Canada, but Gosine ignores them, and instead only offers these stories as an opportunity for a “more critical appreciation of the complex cultural contexts in countries that are generally dismissed as inferior” (237). In other words, Gosine uses these stories to offer an alternative view of these home nations as not entirely oppressive, but goes no further than that. He does not use them to contextualize people’s immigration and experiences in Canada, as he evidently does not want to suggest that Canada could be “a more repressive place for queers” than countries in the Global South, like Iran.

All in all, I was incredibly disappointed by the lack of depth in the article, and how Gosine still seems loyal to the tired (and, as proven by his own article, oftentimes incorrect) Third World = bad/repressive/evil for queers line. Aren't people tired of this false narrative yet? Don't folks want to engage a little more critically with what is happening in the Global South and with other ideas and categories of sexuality and gender that are not as restrictive as Western ones?

Sunday, August 15, 2010

A Response to "Sex and Iran's Unstoppable Resistance"

Catherine Sameh recently wrote a review of Janet Afary's Sexual Politics in Modern Iran here. Although Sameh gives a wonderfully informative and detailed review, she makes some points which deserve re-visiting, like the use of the hejab by men in the Green Movement and bonds of sisterhood in Iran.

Sameh briefly mentions the use of hejab by men in the Green Movement, most likely referencing Majid Tavakoli. Tavakoli, a prominent student activist in Iran, was arrested on December 9, 2009 after giving a speech at Amirkabir University. Later, government-sponsored media published photographs of Tavakoli in a chador (a large cut of fabric worn on top of clothing by more pious Muslim women in Iran). Although the arresting officers claim they found Tavakoli dressed in a chador, members of the Green Movement were outraged and declared that Tavakoli was forced to wear the chador by officers determined to humiliate him. In a show of solidarity, men began photographing themselves in hejab and chador (again, articles of clothing worn by women in Iran) and posting them on the Internet.

Although these photos were heralded by many as a sign that Iranian men refused to associate feminization with shame, it is clear from the attitude of many of these men that this simply is not the case. Men have donned traditionally feminine articles of clothing to show sympathy for Tavakoli, to show their recognition of his embarrassment. Instead of Green Movement supporters perhaps queering the chador, re-claiming it from the Islamic Republic and utilizing it as a tool for anonymity in the public sphere, they continually cried that Tavakoli was forced into the chador, offered witnesses claiming he was not wearing it as he left, and presented testimony from those who knew Tavakoli and claimed he would never do such a thing. The men wearing hejab in solidarity with Tavakoli have not done so to say they also claim this traditionally feminine article of clothing as a tool for resistance; they have done so to say to Tavakoli that they will not allow him to be “shamed” for being forced into these clothes.

It is impossible at this point to know whether Tavakoli chose to wear the chador or not, but no one has applauded Tavakoli for this rather clever attempt to escape authorities. Instead, his masculinity is continually discussed and defended, and the possibility that he chose to wear the chador is never offered. If this were not enough, many of the same supporters who have donned hejab and chador in support of Tavakoli have photoshopped images of Ayatollah Khamenei and President Ahmadinejad to show them in chador – to shame them through feminization, the same way they feel Tavakoli has been shamed. This only reinscribes already popular understandings of the chador and hejab as feminine and thus shameful for men. The intense reaction from Green Movement members upon the release of Tavakoli’s photos point to the movement’s patriarchal, not progressive, underpinnings (for more information about Tavakoli’s arrest and Green Movement reaction see here and here).

Sameh also mentions Afary’s interpretation of Iranian “bonds of sisterhood,” which Sameh calls “egalitarian homosexual relationships.”Although Sameh’s comment seems appropriate given Afary’s representation of bonds of sisterhood, other historians have discussed these bonds differently. The essay “In Spirit We Ate Each Other’s Sorrow” in Islamicate Sexualities by Kathryn Babayan allows for a more fluid understanding of vows of sisterhood. Babayan juxtaposes Aqa Jamal’s ‘Aqa’id al-Nisa,’ a satirical 17th century book disparaging women and female homosociality, with Safarnama-yi Manzum-i Hajj, a travelogue from a Safavi-era Isfahani widow in which she describes her affective bonds with her “sister.” Although Babayan identifies their relationship as one of “same-sex erotic desire (258),” she still allows room for vows of sisterhood to exist outside the limits of homosexuality. Babayan states “[w]ithin the confines of the practice of sisterhood, a certain female intimacy – whether platonic, romantic, or sexual – emerges outside the countours of Islamic law” (255). Even reading a relationship identified as containing “same-sex erotic desire” as homosexual is incredibly limiting, and it invisibilizes the multitude of rich emotions and desires women experienced in these relationships. Vows of sisterhood are in this unclear and tense space lying uncomfortably between homosociality and homosexuality, and this is exactly where they should be left. We should not continually try to categorize all same-sex relationships and desires in Iran (past or present) as either/or, but instead appreciate the very imprecise nature of relationships like vows of sisterhood. To try to force them into one side of a restrictive binary only does these powerful relations a disservice.

To be clear, I am not motivated by some homophobic agenda, afraid to “admit” to Iranian homosexual relations; rather, I wish to keep these very blurry, permeable and ultimately artificial lines between homosociality and homosexuality as blurry and permeable as possible. It is exactly this ambiguity that I find so fruitful and liberating, especially when juxtaposed with Western identifications that demand one be lesbian or straight. In fact, it is exactly these Western understandings of sexuality that were imposed on Iran beginning in the late 1800s that forced Iranians to begin understanding relations through homo or heterosexual lenses.

Overall, I enjoyed Sameh’s review of Afary’s book, and I think Afary contributes immensely to the growing scholarship on Iranian sexuality. I only hope that within this growing field we privilege Iranian understandings and engagements with sexuality, rather than struggle to fit Iranian relations into categories intelligible to a Western audience.

Monday, July 19, 2010

Congratulations, Iranian expatriates!

Congratulations, Iranian expatriates! You have been presented with a fantastic opportunity to contribute to the betterment of your already over-inflated sense of self-importance and victimhood. If you are a secular, Westernized, wealthy Tehrani Persian living in the West and have a decent command of English (or in Western Europe, another appropriate language), you are entitled to appear on any mainstream news channel to speak on behalf of the entire nation of Iran, a country you do not live in and have not visited in many years.

When presenting yourself as a spokesperson for the 70 million people of Iran, please remember to abide by the following rules. Otherwise, your television appearance may be canceled.
  • You are strongly encouraged to make use of tired cliches such as: 'behind the veil', 'beneath the veil', 'lifting the veil', or 'beyond the veil'. When describing Iran, feel free to use any or all of the following adjectives: backwards, barbaric, medieval, irrational, dangerous. If you should choose to coin a neologism such as "mullahcracy" or "Islamofascist," please remember to smile smugly in order to remind your audience of how clever you are for coming up with such an original and biting term.

  • You must be vehemently opposed to the Iranian government in general and the Ahmadinejad administration in particular. No other opinions will be tolerated because all Iranians, like robots, think exactly alike.

  • You must be very careful when addressing Iranian history. Do complain of the 1979 revolution, in which the most popular protests in world history overthrew the country's kind and beloved dictator, King Mohammad Reza Pahlavi. Do not complain of the 1953 coup, in which the CIA overthrew Iran's democratically-elected prime minister Mohammad Mossadegh and forcibly installed Mohammad Reza Pahlavi as king. Do mention Mir Hossein Mousavi's role as a reformist politician in recent years. Do not mention Mir Hossein Mousavi's role as prime minister in the 1980s, when he oversaw the violent purging of reformists and student activists, or the fact that he is a die-hard Khomeinist.

  • Be sure to identify Islam as the primary cause of oppression in Iran. It is preferable that you know very little or nothing at all about the religion; such knowledge is unnecessary and undesirable in order for you to be an authority on the subject. Do not, under any circumstances, be a practicing Muslim yourself; otherwise your opinion will be immediately disqualified. Non-Muslim religious minorities are discouraged from speaking unless they also happen to be critical of Islam.

  • Please remember that the most pressing and important problem facing Iranian women is the mandatory headscarf law. Avoid mentioning other problems, such as wage inequality or restricted access to abortion, as these issues also exist in the West and may therefore upset Western viewers. You are encouraged to advocate for the right of Iranian women to veil or not veil as they please, but you absolutely must not advocate for the right of European Muslim women to veil or not veil as they please.

  • You are strongly encouraged to promote U.S./European intervention in Iran. Do not mention that sanctions and military intervention have failed to produce positive results and caused millions of civilian deaths in neighboring Iraq and Afghanistan. Instead, remain optimistic that things would be different with Iran.

If you follow these guidelines carefully, you too can speak as an authority on Iran - no knowledge, education, or original insight required! After all, you're entitled to special attention after your harrowing and traumatic choice to relocate from a posh neighborhood in Tehran to a posh neighborhood in Beverly Hills, New York, or Paris.