Showing posts with label cultural j. Show all posts
Showing posts with label cultural j. Show all posts

22.4.14

HappyMuslimsGate: Because Muslim Cultural retardation and regeneration matter

As we grow nauseous of HonestyPolicy786's recent Happy British Muslim branding exercise, it is fair to ask whether the matter is worth the attention it is being given. A lot of the sufi-media-establishment types, socially closer to the perpetrators, having realised the blunder, are encouraging people to move on.

I mean, it is not as if we don't have enough on our hands already

After all, racists on the 'left' and 'right' as well as the ruling Awami League of Bangladesh are gunning at the only brown Mayor of a London borough on spurious grounds, with the backing of the British state media. Meanwhile, in Birmingham a most likely fabricated "Muslim Plot to take over schools" has provided a pretext for an unrelenting attack on the communities there. Internationally we have the Bangladeshi establishment and its global partners (BBC, DfID et al) still covering up a hideous massacre in Dhaka last May and  Muslim communities in CAR and Burma under cruelties I can't even fathom.

Its worth  dwelling on three individual #BritishMuslims whose circumstances are anything but happy. A leading poetical voice of the UK, Talha Ahsan, has been extradited to the USA, and is locked up 23 hours a day in a torturous Supermax prison Connecticut, braving it through Aspergers and many years of detention without trial. Down the road community worker Mahdi Hashi is locked up in solitary in New York City for refusing to spy for the British intelligence agencies. To top it all, the brave and eloquent, Moazzam Begg has been detained in the UK on bullshit terrorism grounds in a clear attempt by the government to intimidate its faithful critics.

Why HappyMuslimsGate is a critical, if not terminal issue

There is a lot to decode in the choice of the video, and the stories and reactions of the people behind and in front of the camera. There are lessons here and the more it is analysed the more we can learn about how not to do things. Although it appears to be a silly video, it has produced a genuine conference of the community, which is rare and instructive. Off the top of my head, the proceedings are as follows,
  • What is this Bull Shit? Where's my book of 70 odd excuses?
  • Hey everybody, look at me!
  • Haraaam.
  • No I'm nothing like Maajid Nawaz.
  • You detractors are puritans, This is Genuine Islam's Brighton Rock!
  • Erm. I did it as a bit of fun, not a political template for anything.
Pir Karam has been having fun too,



The song itself is by an artist called Pharrell, known for his role in the group N. E R.D. and tracks like Lapdance, with raunchy videos, and currently for collaborations with people like Miley Cyrus. It is ironic that the HappyMuslims are vehement in crying misogyny when they can get the airtime, but are happy to blow wind into this guy's sails, if it gets them attention. Perhaps we can next look forward to the Lapdance Muslim edit.

How much the actors knew, cared, or were able to cognitively handle about this video is interesting. Although many have expressed smug pride at the millions of views of this expression of cultural consumerism and lobotomy, and some have applauded any PR impact from it, others are trying to mitigate the political revulsion from large sections of their community. We had the strange case of conflicting apparent statements from Abdal Hakim Murad, followed by a thoughtful argument for why its important to be down with the kids. It was sad to see how he was being manipulated by that media gatekeeper group, again.

It is reasonable to presume that the group behind the camera overlaps with that in front of it. There is a bit of a fightclub air to their self-image, and a strong whiff of post islamic society frat pack in their discourse and methods of shutting down debate. All the people you would expect to be recruited for such a project were there, and decolonial salutations to the people, the creatively aware, who declined to be involved.

Responses

Happy Muslims represents a failure of imagination, cultural degeneracy, aesthetic autism, subculture of sycophancy and poor judgement amongst some folks in the media scrum. It is now a matter of public record and an actant in of itself.

this meme is doing the circuit. 
Inspired by the successful movement against the neocon Henry Jackson Society's Student Rights organisation on UK campuses, and Mister Moo's inimitable satire of Ed Husain The Islamicist , a counter site called The Real Honesty Policy has been set up, mainly by sufi's to offer dialogical company to our narcissistic web 2 chums, who promise us more shenanigans.

Much of the response to it, from the seven seas of salafism to the outer Hebrides of HT, are very much concerned with the legalistic arguments. However, the murky politics, aesthetic and cultural lenses are  much more pertinent here.

I don't believe that all music is haram. I am an advocate of cultural jihad, which has a vector direction towards a place called justice. Shit music that doesn't engender wrong doing probably isn't haram either. There is no legislating against bad taste, but enculturing and enacting superior creativity is hardly going to hurt. Sometimes I imagine a 1990s Zia Sardar might write about this video

For me, putting aside the political duplicity of it, the demonstration of cultural wastage, mimicry and aesthetic autism is worth reflecting on. The civilisations that have given the world Iqbal, Ghazals, Rumi and Ghalib, think that shooting a video like Happy Muslims is worthy.


Now what?

DIY Cultures 2014 is where, A day-long festival of zines, artist books, comics, artists-run spaces, talks, films, animation, video art, exhibition, workshops - the spirit of independence, autonomy & alternatives.


7.1.14

Elections in Bangladesh, Bergman's Peterloo and Our Epistemic Autism


A lady votes for the cameras in the 10th Bangladeshi General Election.
For video of more democratically empowered Bangladeshi women and youths
see ProgressBD's fine collection of English subtitled media clips.
I feel that the January 5th elections just past were probably the most foolish and malevolent elections to be held in the history of Bangladesh, East Pakistan and British Occupied India. The government led by the Awami League of Hasina Wajed, and the opposition led by Rawshan Ershad's breakaway faction of her detained husband's Jatiyo Party is illegitimate.

It is not going away any time soon, after all foreign donors need the admin support, and from the looks of it the oppositions are in very bad shape, not least because of political repression put upon them over this Awami Regime and of course the donor-backed military dictatorship that took power in 2008, enfooling us with anti corruption talk.

This government will be in power for a while, for several years government organisations have been purged and disciplined into the desired shape. Although some of the corporate media did try to cover this particular farce, I wouldn't expect too much from them, since they are generally complicit in the May 6th massacre. To find out more about the roots of their complicity, think how they created the mood music for it.


Bergman meets his Peterloo?

Bangladesh has its poor man's Robert Fisk in David Bergman.  Accused of being a Jamati agent over his coverage of war crimes tribunals, he has shown his stripes with subtlety in this election ridiculing those who call out the massacre as issuers of hyperbole, and generally functioning as an articulating echo of the secular liberal establishment.

I was annoyed at statements from BNP thug Sadeque Hossain Khokha the day after the killings, his party leader had ordered activists out on the streets to protect Hefazot at the last minute and he failed, bottled it. We are prevented from knowing by fascistic authority, the useful idiots of the Shahbag movement (epitomised electronically by @rezwan) and a media with ethical commitments only to money and comfort.

However, thanks to good people on the ground and some social media support we know from an elderly hospitalised survivor that the dead were carted away the dead in dust trucks.  (See video from 0:58). From the videos and witness accounts we have access to, we do know that there was a massacre and it has been alchemical on our collective political selfs.

Perhaps if the victims were members of his colour, political, professional community or family, then a preliminary figure of 61, and the context of unarmed sleeping protesters being set upon by the full force of the state would warrant the term 'massacre'. I remember how initial estimates of the dead from the World Trade Center attacks started basically with estimates of morning building capacity and changed as we learned more about people escaping. In that case, the people and the state were at one in recovery, at Motijheel, the state and emergency services were against the people, and there was a media blackout and cover up.

Proposed Peterloo Memorial
Bergman will know the Peterloo Massacre of 1819 well, when armed cavalry of Napoleonic 'war heroes' charged huge crowds in broad daylight killing 15 and injuring hundreds.  Revulsion at this brutality led to the establishment of the Guardian Newspaper with an epistemic momentum to value the life of people, not just the privileged.

I remember learning about Peterloo in one of the important political lessons of my life from an elderly communist grandpa-type from The North, early on the second morning of the Occupy encampment at St Paul's in London, before banker engagement. He was not too impressed with the youths who were still fast asleep having spent the whole night drinking and getting stoned. I remember listening to a very excited girl reporting witnessing a couple copulating in the churchyard in V for Vendetta masks.

The elderly activist remarked that the younger generation had a very poor political education, kinda reminded me of Boro Hujur come to think of it.

The issue of bringing Peterloo into it is to highlight the inequality of regard to human life that 15:61(min) represents. The ridicule of the event demonstrates that Bergman doesn't give a shit and nor do many others in his echo chamber of native informants. Remember that he is married into Kamal Hossein's family, Mujib's first foreign minister and a very established figure in civil and political society in Dhaka.

There is a terrible double standards of evidence here [click for poem] that extends to Muslims in the UK media too. However, when did pointing out double standards of an oppressor ever get us anywhere?

Waste(wo)man Warsi

For their part, the British Foreign and Commonwealth Office's Affirmative Action Alibi Baroness Sayeeda Warsi has issued a predictable statement  relegitimising the election, blanket blaming all parties and renormalising British ties to the regime. This is the same Warsi who dismissed the Motijheel Massacre with some vague fluffy talk about 'freedom of religion'.

So while it is good to write to various institutions of the British government and establishment (not least to challenge lies and bias in a dignified way), and  please do talk with your MP and challenge the BBC's (Sabir Mustafa's) bias, what is more pressing is a longer term issue whose resolution lies in community transformation and the creativity possible because of it.

We must superscede the practices of a generation of thousands of AL/BNP/JI/JSD drones and the newer alliance of Bengali Nationalists, Zionists and Islamophobes in the UK.

Fortunately, we have already seen evidence of resistance counter culture and I for one look forward to seeing more as we renegotiate a transnational localism of Nur.


Epistemic Autism and the Now What? Question

At the root of our problem understanding, being and thriving  is Epistemic Autism.

I make up words and terms, you are probably used to is by now, but they are intended as portals, this one is important and defined as follows.
Def: The inability to comprehend that which one has not cultivated the mind for.
Epistemic Autism is a problem in multi-disciplinary research collaboration, complex organisational management as well as political life.
The seculibs of Bangladesh, who wear liberalism to secure white privilege, have so little knowledge of islamic dynamic culture, that their misframing of Hefazot-e-Islam has translated into the Motijheel Massacre.
Unable to distinguish students of Maulana Madani from Maulana Moududi, and dismissive of anybody able to, their inhumanity, arrogance and shamelessness continues to corrupt intellectual, organisational and justice-making for everybody else.
It seeks to explains the intellectual character, or lack of, amongst educated power holders captured by the term 'civil society' today in Bangladesh. It points to a need to democratise religious, social and physical sciences and uloominate our conditions and problems with a mighty orchestra and politics of decolonial love.

Taking ownership of the seculib problem in an important step, and raising our voices and support for a forensic investigations of the massacre at Shapla Chottor is part of that. It will be easier once the illegitimate government of India in Bangladesh has fallen.





24.12.13

[Important Cultural J] You Have Set Me Adrift from Alamgir and Fariha Parvez

There is a lot to this production from Coke Studio, not least its human timing. 

The context, as I read it, is following the horrendous judicial murder in Dhaka, a somewhat clumsy resolution from the Pakistan National Assembly, a beautiful 6 minutes from Imran Khan and the Shahbag effigy burning.

Two songs, from two tongues flow into each other. The story of Alamgir is fascinating and counter factual for the Bengali Nationalist. Translations below.





আমায় ভাসাইলি রে
آمائے بھاشائلی رے
aamaay bhaashaaili re
You have set me adrift
আমায় ডুবাইলি রে
آمائے ڈوبائلی رے
aamaay ḍoobaaili re
You are causing me to drown
অকুল দরিয়ার বুঝি কূল নাই রে
اوکول دوریار بوجھی کول نائی رے
okool dauriaar boojhi kool naai re
The river seems endless as if there were no shore
কূল নাই কিনার নাই
کول نائی کنار نائی
kool naai kinaar naai
No border, no shore
নাই কো দরিয়ার পারি
نائی کو دوریار پاری
naai ko dauriaar paari
The river has no limits
সাবধানে চালাইও মাঝি
شابدھانے چالائیو ماجھی
shaabdhaane chaalaaiyo maajhi
Steer it most cautiously, boatman
আমার ভাঙ্গা তরি রে
آمار بھانگا توری رے
aamaar bhaanga tori re
This boat of mine with a broken rim
অকুল দরিয়ার বুঝি কূল নাই রে
اوکول دوریار بوجھی کول نائی رے
okool dauriaar boojhi kool naai re
The river seems endless as if there were no shore
چاہے آندھی آئے رے
chaahe aandhi aaye re
Whether a storm rages
چاہے میگھا چھائے رے
chaahe megha chhaaye re
Whether rainclouds rumble
ہمیں تو اس پار لیکے جانا ماجھی رے
hamen tu us paar leke jaana maajhi re
Take us across to the other end, boatman
چاہے جتنا شور کریں یہ ندیا کے دھارے
chaahe jitna shor karen ye nadiya ke dhaare
However loud these river torrents roar
ساتھ میرے لگائیو ماجھی ناؤ مری کنارے رے
saath mere lagaaiyo maajhi naao miri kinaare re
Help me get my boat to the shore, boatman
ہمیں تو اس پار لیکے جانا ماجھی رے
hamen tu us paar leke jaana maajhi re
Take us across to the other end, boatman
(sargam)
نہ میں مانگوں سونا چاندی
nah main maangoon sona chaandi
I don’t ask for gold and silver
مانگوں توسے پریت
mangoon tose preet
I ask you for love
بلما مئیکا چھاڑ گئے
balma maeeka chaaṛ gaye
My lover has left me and gone
یہی جگت کی ریت
yihi jagat ki reet
This is the way of the world
سئیاں بنا
saiyaan bina
Without my beloved…
سئیاں بنا
saiyaan bina
Without my beloved…
سئیاں بنا
saiyaan bina
Without my beloved…
سئیاں بنا گھر سونا
saiyaan bina ghar soona
Without my beloved, my house is desolate
سئیاں بنا گھر سونا
saiyaan bina ghar soona
Without my beloved, my house is desolate
ساوریا نہ آئے
saawariya na aaye
My handsome love did not come
ساوریا
saawariya
My handsome love
یاد تہاری
yaad tihaari
The thought of you…
یاد تہاری
yaad tihaari
The thought of you…
مئیکا جلائے جیارا
maika jalaaye jiyaara
Makes my heart burn with longing
سئیاں بنا گھر سونا
saiyaan bina ghar soona
Without my beloved, my house is desolate
نہ آئے
na aaye
…didn’t come
نہ آئے
na aaye
…didn’t come
سئیاں بنا گھر سونا
saiyaan bina ghar soona
Without my beloved, my house is desolate
جیارا جلائے مورا
jiyaara jalaaye mora
…makes my heart burn in longing
ہو راجا چین جیا ناہیں آئے
ho raaja chain jiya naaheen aaye
O dearest, my heart gets no peace
چین جیا ناہیں آئے
chain jiya naaheen aaye
My heart gets no peace
چین جیا ناہیں آئے
chain jiya naaheen aaye
My heart gets no peace
چین جیا ناہیں آئے
chain jiya naaheen aaye
My heart gets no peace
سونا
soona
Desolate
سونا
soona
Desolate
سونا
soona
Desolate
ساوریا نہ آئے
saawariya na aaye
My handsome love did not come
سئیاں بنا گھر سونا
saiyaan bina ghar soona
Without my beloved, my house is desolate
- See more at: http://www.pmm.net.pk/2013/12/coke-studio-season-6-episode-4-alamgir-fariha-pervez-aamay-bhashaili-rey-videoaudio-download/#sthash.8emNS5Mo.dpuf

17.6.13

Cinema of the Soul - The Spook who sat by the Door

A freind of mine has been stalking US-based 'Spirit of Bandung' scholar Sohail Daulatzai about London town and brings me this film adapted from a book by the same name in 1973, which I must share.

Its about a black brother who is initialy hired by American spy masters to fulfill some racial quota, but is then assigned to photocopying. In response to this, our comrade learrns all that he can and then leaves to set up an organisation to train the vanguard for the upcoming race war.

5.6.13

Bangladeshi singer Moshiur Rahman's arrest and the real problem that we face

Progress Bangladesh reports that Moshiur Rahman, a pioneering spiritual singer in Bangladesh has been arrested and remanded in police custody.  This is just a small part of the government's drive to annihilate the politics, resources and bodies of those who aim higher than what they call secular liberal nationalism.  They have arrested him because of his alleged connection to Shibir, a much loved-hated group.

While many do not have sympathy with those connected to Shibir, I have some because they are humans like the rest of us and also because I have a non secular politics too. I reject the prejudiced portrayal, dehumanisation and brutalisation of them over the past 4 years and call for those who wish justness for and from Muslim students activists the world over to be human, sit up and pay attention.

Moshiur Rahman sings of the love of God, humanity, justice and religion. Here are clips of him singing "Place my grave by the mosque dear brother" and "Allah, would you make me a house in your garden"



It is time for reflection and socio-spiritual transformation, especially with Ramadan, the month of Qur'an ahead of us. What is the meaning of this strife in Bangladesh what does it tell us about the national polital condition?

The Brethren of Black Lotus, a non-partisan coalition of activists, artists, scholars, professionals and businessmen note
 ...that it is not a line in the land which divides us, nor our devotions to God and Justice, it is not simply access to resources either. Our lives and hopes are blighted by the fundamentalisms of secular nationalism which draw lines through our souls, our minds and our bodies.We challenge the titans of ceremony, ignorance and buerotic misdirection.

15.4.13

Creativity and repetition: Happy Boishakh bitchin and Ramadan revolution to you all

The Bangla New Year was sung in through Bangladesh, from Dhaka down, with a colourful ritual fervour and much drawing room chatter. In these post Shahbag times and in the last months of the present regime, Pohela Boishakh serves as agrarian symbolic relief for urbanites and a spectacle for cultural nationalist values to wrap around and express.

I guess that during Pakistan times, Boishakh in this form was an important space for opposition cultural forces. Therefore a lot of what we see is a hangover from that period turned into state cultural policy, normalised by much of the middle-class, denuded of meaning by consumerism and historical amnesia, and rejected by competing political frames.

The students of the Charukola Art establishment, as usual, worked hard to create a menagerie of beautiful floats and masks. Some, like the one pictured below kinda scare my pants off.  Alas, I should not be afraid, as these are not political aesthetics in translation, snakes are created beings with rights, community and a definitive symbolic roles to play in religious ecosystems.

Source: @danieltweetin
Directed dietary acts, singing, and creativity create a political self, they are important to understand and resculpt if we are to produce an active political and spiritual self.

All to often we can miss the point altogether. In the words of national treasure Hyder Husyn, a pious folk-rocker with social conscience, reflecting on  national independence in his wonderful song 30 Bochor (Years)
Does freedom mean eating slightly fermented rice and hilsa fish at Bangla New Year Fairs? 
Does freedom mean sitting under the banyan tree and singing Bangla New Year songs? 
Music isn't haram, especially this. 

My favourite, constructive contribution was the senior water sector engineer Inamul Haque's (re)call for the fiscal year to start and end around Bangla New Year. This single bureaucratic change would enable the success of all engineering works in Bangladesh, by scheduling expenditure and physical development works away from flood times and denying a whole lot of excuse-making. Peoples lives, homes and livelihoods would be better protected from river erosion, coastal erosion and flood, who knows the possible beneficial impacts on land making and other sectors.

Muhajirs from Boishakh?

Like many other calenders in the region that bear ethno taglines, the Bangla calender draws from King Akbar's solarisation of the lunar Hijri calender that marks RasulUllahs migration to Medina from the oppression of Makkah. Visiting the cities for Hajj last year it was like divine geological poetry that Makkah resembled a clenched fist and Medina an open palm.

I don't buy the universal pretensions of status quo Boishakh. From inside and outside of me I observe that it is aesthetically and politically alienating of differently Islamically inclined political subjects of the state, who annually chafe through the day like a haji in an ihram on a hot day with inadequate ventilation. Yet the 'Boishakh as Hindu Culture' pejorative, though understandable, doesn't generate any creative work and worse still distracts the Muslim from the cultural stagnancy of Islam in Bangladesh.

Its not that young folks aren't interested in Islah, more that there are insufficient socio-cultural guides, audiences and spiritual-political protections to enable the processes of self-discovery and awkward experimentation.

This morning I watched a few videos from the folks at ibana group, these were pretty cute and were produced well.  My heart screamed mashallah, my head retorted Salafi Triangle, but my practical sensibility respects how much this is relevant to the religious literacy issue in Bangladesh. The Maher Khan story depicts the journey of a middling heavy metal guitarist away from his music into a non musical 'more' Islamic present.  Personally, I am hungry for a re-imagined metal that thrashes the forces and structures of injustice, tyranny and consumer capitalism, and pray that we haven't heard the last of Maher bhai. Maybe I should stop living vicariously through the lives of others.

If you were wondering about The Salafi Triangle, it is a shorthand for why a lot of Islamic works have taken their present shape. The frame is intended to explain, not detain.

Source: The Developmentia Project, see also: neoliberal salafism


Pantha bhat is to Boishakh, what Piaju is to Ramadan

On the subject of analysis of the political and Islamic self, lets talk about Ramadan. This year Ramadan will arrive around 9th July and take us through to the beginning of August, as ever it is what we make of it and we'll be sorry to see it go.  This won't be a relevelation to some but, much of what has happened to Boishakh has happened to Ramadan, political reduction, consumerisation and mattabarisation.  It would appear that the middle-class probably has a lot to answer for. 

Boishakh: Pantha bhat, ilish mas and green chilli
Reclaiming Ramadan from the market, state and mislamist liberates the Muslim self, and makes fresh deeds and pieties possible. Taqwa and deeds make eachother, which is where grounded activism is critical and dynamic religion is so potent, which scares the pants off the seculib establishment. The month is a training ground for moral athletes, not a grounds for buffet, social inbreeding, and bureaucratic robotarawi.

Pretty words ey? What about results? It is very possible, as has been demonstrated over some years, to battle gluttony and the consumerisation of Islam together to establish a lightning rod for artistic, spiritual and socio-political creativity. Folks in Malaysia have taken up the idea I believe.

There is much meaning to make, after all Islamic Time flows though  Political Time. As the lunar calender cannot sit in one place, it tracks around the solar year in 30 year cycles, giving us a historical kaleidoscope onto our pasts which disrupts Political Partisan Time.

I love this game, the intermediary Pakistani state was declared on Layla tul Qadr, the Night of Power, and the Bangladesh War ran through a Ramadan in late October through to November 71. Do we know enough about practices and feelings in those times?

Labouring the point one last bit, we may balk at Boishakh but how hopening are we making the Ramadhan experience? After all, the Islamic or not Islamic character of the republic, is a reflection of the state of hearts of the people.
.



9.2.13

Only Bangladeshis could demonstrate in favour of judicial murders and feign some kind of Tahrir theatre.

There are groups of 'progressive' angry and youngish Bangladeshis running around London and Dhaka demanding the executions of accused war criminals.  It is a reprise of the Nirmul Committee's controversial public mock trials of 1992, a similar set of actants.  The social guilt of these individuals is framed by the Awami League's lobotomy of history, and their legal guilt has been contrived with the help of a rather pathetic show trial.

"We want execution of the Razakars." [Source]
The lobotomy of history sees the dawn of homo bangalee on 25th March 1971 with a radio announcement and a glorious Liberation struggle against an occupying Pakistani army. This army could harm only through collaborating volunteer partners The Razakars, who are responsible for the deaths of everybody, especially intellectuals, and rapes, genocide, and crimes against humanity. Thus for the lobotomised homo bangalee, any departure from the script makes you a pariah  and increasingly an enemy of the state. War crimes tribunals to this mindset are an existential issue, and the judicial executions of the targets are the secular liberals very own honour killing. 

The running Awami League government's tribunals to try selected accused, political enemies for crimes against #Liberation1971 were always problematic: from their targets and framing, to the abduction of prosecution-turned-defence witness Shokron Ranjan Bali, to the Skype conversation leaks in December 2012.  I wrote about theme here.

Its is quite easy to politically neutralise a generation or two with false liberation warlore. This has been successful in desh to a significant degree to get worked up about. There is something here to learn for Syria, Libya, Iraq and other cases of extremely developmented national transition. 

What can be done?

On the plane of knowledge acquisition, the seculib establishment has authored most of the thought objects in the area. These are not too difficult to personally surpass if you give it some time. Never has it been easier to know better. [See:  ReclaimBangladesh]

On the plane of islah, or socio-spiritual transformation, NGOs increasingly act as an interface between us and desh, which they shouldn't. In countries like Bangladesh, NGOs are part of the problem as they sap talent, lack intellectual/financial autonomy and depoliticise problems into little manageable problems. New and old forms of political and economic solidarity must be explored as well as more dignifying, generative ways of making sense of and being the dyeshpora.

A motanarrative is a story that possesses you so much that it gives you brain damage, like jinn possession.  I for one will refuse to play along with homo bangalee's calender of misremembrance as current level of 71ster dustbin politics need to be booted of the community, just like woman-to-man dowry and The Line System.



20.11.12

Review of Colours of Hope, another part of the Season of Bangla Drama


Last Friday was my second opportunity to taste some of Tower Hamlets Art's Season of Bangla Theatre. Behind Colours of Hope was an outfit called The Rokeyya Project, which I remember hearing from several years ago at a Brick Lane Circle conference.

The description of the play drew me for two reasons, I saw a documentary of Sylvia Pankhurst called Everything is Possible recently and love the struggle of Begum Rokeyya Sakhawat Hussain, the Bengali Muslim writer and educationalist of a hundred yesteryears, author of the inimitable Sultana's Dream, a mind-altering work of short ladycentric su-fi .

What the play does is run two parallel female struggles together. We hear of the story of Asha in British occupied Kolkata struggling to attend Begum Rokeyya's school, and a young domestic worker in pre war England making contact with a suffragette moved by Emily Pankhurst.

Asha's scenario it marked by resistance to a husband-centred life trajectory at odds with a formal education  beyond reading and writing her name. Bored with endless marriage talk form her elder sister alterity comes in the shape of a newspaper advert for students for a new school for Muslim girls in her city. The Sakhawat Memorial High School for girls was established in Kolkata by Begum Rokeyya with funds left by her deceased husband who supported her own foray into education. Much of Rokeyya's life from this point is marked by institutional struggle, and the educated women of South Asia who know thier chops generally tend to revere her. There is even a class of Bengali Muslim lady that builds cultural capital through their connections to her, her school and her family. That us Londoni's are just beginning to wake up and smell the appropriated coffee while we dance around in our NGOs is a crying shame.

Lady gender justice intervenes in Freya's world as she hears of the death of  Emily Davidson under the King George V's horse during the 1913 Epsom Derby. "Votes for women" before being trampled underfoot, much to the annoyance of the powered classes. Yet the tribute was enormous with six thousand women followed the coffin of this great Shadeeda-e-Millat.

Asha's scenario chafes badly today.  Her education is seen as instrumental to a marriage trajectory, women who do not fit such a model are made to feel less of a commodity and aged out of a marriage market. As a last resort she hopes for an understanding husband as her family exploit the temporary closure of her school on grounds of 'safety'. Sound familiar?

The Asha storyline sometimes borders on unbelievable, even considering that the past is a different country. We are narrated a bone shaking account of a respectable Indian Muslim lady tripping up onto a railway track and being run over by a train. The headjar is that when men went to pull her up but it is said that her maid refused aid saying that 'she must remain pure'. It sounds a bit daily maily for me but I would like to chase it up.

There is a wonderful piece of dialogue lifted from Sultana's Dream that makes it into the script in the form of a classroom scene about the flipped gender positions in Rokeyya's Ladyland.
'It is not likely that they would surrender their free and open air life of their own accord and confine themselves within the four walls of the zenana! They must have been overpowered.'
'Yes, they have been!'
'By whom? By some lady-warriors, I suppose?'
'No, not by arms.'
'Yes, it cannot be so. Men's arms are stronger than women's. Then?'
'By brain.'
'Even their brains are bigger and heavier than women's. Are they not?'
'Yes, but what of that? An elephant also has got a bigger and heavier brain than a man has. Yet man can enchain elephants and employ them, according to their own wishes.'
'Well said, but tell me please, how it all actually happened. I am dying to know it!'
'Women's brains are somewhat quicker than men's. Ten years ago, when the military officers called our scientific discoveries "a sentimental nightmare," some of the young ladies wanted to say something in reply to those remarks. But both the Lady Principals restrained them and said, they should reply not by word, but by deed, if ever they got the opportunity. And they had not long to wait for that opportunity.'
'How marvelous!' I heartily clapped my hands. 'And now the proud gentlemen are dreaming sentimental dreams themselves.'

Another treat was Dillemmas of our Daughter's Dance Off where broom was pitted against book and khathak ranged against capoiera. Must have been fun to make up.

Every group is on a journey through the materials and makes decisions about where the audience is likely to be with the issues handles.  A few things jarred with me as the play tried to draw itself to a close and connect to the oppressive present, and I am challenged here to express why.

Our actresses narrate the events of our character's lives, giving us a picture of the the worldviews being voiced here. As we follow Emily Pankhurst, not the more interesting anti-war, anti-imperialist and socialist Sylvia, we learn that it was through their Loyal Service To The Nation in the waste of life that was the First War of European Folly, that women earned the right to vote and then the equal right to vote.

Asha's story closes off with an all too brief life sketch of Rokeyya, her Battle to keep the school going, establishment of an Islamic Women's Association and an underpinning of Quranic teachings. I say too brief unfairly because I am so thirsty to learn more about her. This was a valuable way to present such an Epistemic reference point, to a community so often run down and accused of passiveness in the face of patriarchy. (sorry)

The howler for me was in the subsequent heroines of the present day roll call and the presence of Aung San Suu Kyi (ASSK) in that list. I asked the crew whether the Rohingya Muslims of Myanmar might see her in the same way and I'm quite sure that they didn't even know who the Rohingya were. 

Our actress picked an interesting ASSK quote that I guess must have caught up with her as she does her best to avoid addressing the most racist and inhumane face of Myanmarese society that cries out for states(wo)manship today.
“It is not power that corrupts but fear. Fear of losing power corrupts those who wield it and fear of the scourge of power corrupts those who are subject to it.”
On a positive note, and there were many, the expansive musical score worked well and we were treated to a QnA featuring Shaheen Westcomb, one of the first female architects of Bangladesh, whose mother was a direct student of Rokeyya. It was at this point that i was made aware that I had missed all of the shadow puppetry going on on the left of the stage.

I liked the play, it got the juices flowing and annoyed me.  It drew a diverse crowd. Last week's Bonbibi made me more breathless, but the source material of Colours of Hope marked this evening's proceedings out. It was an insightful interweaving of two legendary struggles for gender justice that left us itching to know more.

To conclude, Sultana's Dream (1905) is a must read.

You can read it on the way to work on your smartphone
You can read it to your child before bedtime
You can read it to your father after dinner
You can read it to your primary school class
You can read it in your degree.
You can read it over the phone to your dearest.



20.8.12

[New Islamic Institution] Khutbas from the Kitchen

Altering the power:recognition relations between the built, lived environment and the politics of ummahtic mojo, Khutbas from the Kitchen intervene in our everyday lives to help us embody Islamic principles in our relations with creation, not least the food system, family and the distribution of creative labour.

Competing with stupid pakis over reclaiming the mimbar and the mosque is probably a useful expenditure of some people's energy, but must not blind us to the  potential of networking and reimagining our existing networked ummahstuctures to resist and superscede the ummahtic spastications endlessly pouring out of Islam Channel, PeaceTV, ISB, the Quilliam Foundation, Saudi Arabia/America and the continent formerly known as Dinia.

Come dine with me this fucking well isnt.


*Waits for concept to get appropriated by Brotherhood of Neoliberal Muslims*
*Shayks fist*

25.7.12

Resources on Our Olympic Times

Dissent has been eloquent and forthcoming from left, right and liberal directions. From the inept private Olympic security firm (G4S) that likes to run detention centres for Palestinian children by the Israeli Apartheid Wall, to the missiles installed on East London Housing, from the brand policing that makes you want to puke to the disturbing sound of the London Mayors stupid voice blathering at you on every mode of public transport, you'd be forgiven for thinking this was a huge joke about how superficial we are.


Recommended readings and viewings below:

The Occupied Times interviews the Official ProtestersTM of the Olympic GamesTM

The German Der Speigel lets rip

Seamus Milne examines the lock-down

East Londoners march against missiles in their neighbourhood

Even the Daily Mail does exasperated quite well

Laurie Penny steps up

Simon Jenkins muses over the idea of an Olympic audit

Prof Mike Raco on Privatisation and Depoliticisation

Cassette boy gives us our dear Mayor's welcome to the Olympics



Meanwhile last weekend more than a few Affirmative Action Alibis were carrying the torch for neoliberal crapitalism, the SpaceHijackers were having fun


and Tariq Ramadan was posting his Ramadan Chronicles


4.6.12

Seven days till the MCB AGM: bovered?

As the Annual General Meeting of the Muslim Council of Britain (largest umbrella group of Muslim organisations in the UK) approaches next week, it is worth cultivating conversations so that we are better informed on the day. For there will be no campaign trail, nor will their be manifestos, nor corporate patronage. There will be the conversations that we have had, that might, or might not cascade into said proceedings.

Firstly, I think we need to finesse our way of looking at the Ummah and the MCB, and their ecology. Seeing things for what they are, rather than what they say on the tin can save a lot of hassle. The Ummah is a constellation of people, families, situations, relationships and ideas that operate with varying degrees of harmony. The MCB is structured more like a tree diagram, which sees itself governing, representing and being governed. The  technocratic tree diagram logic forces bureaucratic ways of being Muslim, which are hard to keep going with a straight face as nowadays, with terrorism capital and money to play for, there is a growing inducement for Muslim organisations to work that way, but better.

Its also important to respect and recognised why a lot of people do not officially affiliate to the MCB and probably never will, because of historical stuff.

Secondly, there is the problem of orientation. Which way to face? Towards white power or towards the communities? Amazingly, there are  many who hold a candle for government, even after all they have done to destroy the MCB and subvert our political wills and insert their own agendas onto our organisations. When you feel that you have a lot at stake to protect from govt violence/law, one tends to contract developmentia and (con)descend to bleadership and misleadership.

Thirdly, responsiveness and agility.  The rules of the MCB AGM are tuned to inhibit takeover from strange organisations who like to set up loads of fronts and over-influence priority setting.  These rules annoy folks from outside and inside the Mussalmass.

Case in point, two years ago at the last election, the normally sympathetic Madeline Bunting decided to write in the London Guardian how the result of the election was pre-decided, which wasn't very nice. However, her declared winner seemed to match the decision that was collectively taken over the course of the day by the risk-averse central working committee elected by the hundreds of affiliates on that day. The Tory Muslim contender (the only opposition) didn't even make it into the Central Working Committee. (probably because nobody knew/trusted him, these things take time, but i think it was because he was a tory and sounded scary)

The MCB is not a cultish love-in, its got a bit of everyone in there and its a site for cultivating an episteamology, meaning a cooperative culture of knowing. Its not like being in a well greased coherent movement with  leadership, discipline texts and tightness nor in a random group of people praying in all different direction, with no structure, brotherhood and meaning, not amorphous or crystalline, more poly crystalline.



Its like being in perpetual Coalition, which can drive you nuts. From Ismaili to Sunni, Welsh Pakistani to London Bangladeshi, African to Anglo. And some Arabs. The interesting people do interesting things, medics do the healthy thing, the press releasers do their pressing thing (bless), the leader makers to the leader maker thing, the finance people to the bismillah thing, the lovers of mosque histories do mosque histories, and the Islamic workers work in the space that's created for them for little but the sake of His Pleasure. The trick to not going mad it to realise the diverse capabilities, tastes and motivations for constituent elements of the ummahtic ecology who are in the MCB space. And its getting less London centric now too.

Clear as mud?

Let us see: growing recognition of the ecology of the Muslims here, a community-facing orientation and an agility trained into the MCB.

In terms of content:
  • Access to quality Islamic instruction for all
  • Legal and political backup for endangered (Talha, Babar et al)
  • Reform of 'halal' industries
  • Tawhesion
  • Deimperialisation
  • Deconsumerisation
In terms of leadership, I think leadership is (l)earnt from doing awesome things, translating high ideals into social goods, daring to face down and defeat an adversary, and crucially being able to take the lead as well as be compelled by firefighting situations. Anyone touching PVE funds can join the back of the queue and get out of our faces. We should be creating the conditions, the playground, and community integrity in which such qualities can be raised. At present, yes-men go far in the ummahstructure.

On the 3rd July we celebrate, learn and appreciate Algeria's Independance. Will the august Council share the good news?

4.5.12

Sami Shah: Intelligent Comedy for our 15th Century


Saw Sami Shah perform a stand up set through Skpe to an audience in London from a hotel room in Thailand and pretty much outdo the uk asian talent. HT radioshak.
When I see deshis and desi's doing their thing, so comfortable in their skins and not in the category of ethnic mediocrity its good.

24.3.12

Fetih 1453

It warms the me to the core to discover films like Fetih 1453, an Ummahtic swashbuckler that brings to life the Opening of Istanbul by the 21 year old Ottoman Sultan Mehmet II. Here he is sniffing a flower (see right).

Fetih is the most costly Turkish film to date. It does the same kind of thing as Malaysia's recent Puteri Gunung Ledang, National Visual Archive Making, with  Ottoman grit and substance. The Turkish Film Festival in London always hosts fantastic work, so this isn't a plutocratic shot in the dark. I could see from the end credits just how many small companies supported this work. I hope they like the finished product.

This victorious siege was important because if it had failed, it would have been curtains for the Sultan, his army and his people. Many Muslim armies had unsuccessfully tried to capture Constantinople, inspired by a saying of the Prophet, a hadith which is references from the very  beginning. Framed with Prophesy, that's what this film is.

For Mehmet II be able to succeed was an immense honour for all involved, and of profound importance for Islamic futures that it enabled.  Beamingly pro-Islam, it includes an unforgettable scene of the Sultan leading Fajr (dawn) prayers on the battlefield, and several sky splitting Takbeeric waves. I recommend it to folks to support this film, acquire it and view it multi-generationally.

Historical-technological features abound, those with an interest are treated to the manufacturing of Urban's famous canon, The use of ostrich eggs in building material, and the drawing of the Byzantine chain across the Bosphorous. Special mention must go to the wardrobe team, I hope and pray that Musalmenn the ummah over take heed of the threads on display here and incorporate there into their wedding wardrobes. Beats Green Street Indian tat any day. Girls will like Urban's adopted daughter.

Great casting too: of the Sultan who was played by a graceful man, and of his loyal friend Hassan, not to forget the obligatory sparkly-eyed Shayk who shifts the mood at the darkest hour, with spiritual-material truths at the grave of Eyub el Ansari, the Prophet's companion buried outside the walls of the city at the time of the first attempt to take it. I remember praying Jumma at Eyup. Try to.

There were times during the 160 minutes when I felt I was watching Xena Warrior Princess, Robin Hood Prince of Thieves, or Maid Marian and her Merry Men. There's even a a bit of Su-Fi and a Golum at Mount Doom moment. 

I did have a few issues with this marvelous piece of Cultural Jihad.  It could have done a little more booby coverage folks,  the colouring seemed oversaturated / supernatural at times, and the English subtitles of Turkish dialogue took a little getting used to.

Faruk Aksoy and team, thank you, senu seviorum.



20.3.12

Reviewing Meherjaan

I had the chance to watch Meherjaan today, a Bangladeshi-directed film set within a rural 1971 warscape that does a few things well, despite causing a few cringes (whenever the modern day was portrayed) and descending to Bollywood on occasion.

It was screened in London as part of the Tongues of Fire 'Asian' film festival that runs until the end of the week. The film was bouncing around Bangladesh last year, somewhat controversially as there was a little hullabaloo about the tastefulness of the Bengali Muslim girl falling in love with a Pakistani soldier, which runs against the rape-power differential.

I hear that it was cut several times by Bangladeshi censors, and would be interested to know where exactly. I am not one of those for whom controversy necessarily translates to interest and worth, 1971 interventions, whether documentary or fictive tend to leverage too much controversy-as-publicity, so much so that its becoming a tired cliche. Too much policing of singular national narratives from all concerned.

These folks from Chittagong (below) wanted it banned last year, it hurts them and this ecology of hurt should be explored further.

Theres a lot going on, needless to say a lot of thought, research and content that's usually silenced in war stories. My framing of this is not as a pukey love story, but as a depiction an extended family seek refuge in the house of the grandfather Khwaja Saheb'who the Pakistanis, it is hoped, would never dare to defy. You could watch this as a family as certain cuts will appeal to the Bollywoodised, the habitual melodramatic soap watcher, the artist, the airhead, the joker and the wannabe mystic. Elder murrabis who aren't particularly enamored by #Mukticrap might enjoy it if you can distract them during the more purile love sequences.

Significantly, and in a welcome nonsecular turn, Quranic ethics get frontlined on several occasions. Khwaja Saheb's socio-ecological akhlaq is shown as sculpted by that repeated refrain in Surah Rahman "Which of the bounties of your Lord will you deny?"


Contrast this with Meher's unsuccessful suitor, a plump mollycoddled middleclass Dhaka boy who doubles up as a part time Mukti fighter and roams around the village with a very different comportment.

I found some of the gender relations unbelievable, we don't do open touchy things between unmarried people, was this just Bollywoodification or am I missing something?

Coming from a family with very heterogeneous experiences of 1971-times, I appreciate the durable and variegated moving image the film tries to portray, even as I dislike the stupid annoying women that generally feature. It is an image that seldom finds a cultural platform in Bangladesh. Like a rape victim tooling up and going to war, not waiting to be commodified.

Meherjaan established layers of meaning where a film like Matir Moyna (The Clay Bird) by late Tareque Masud) did not and would not tread. I suggest that this has to do with the class composition and epistemystique (politics of learning) of the film-makers and characters. We were shown bloodymindedness, fleeting glimpses of pre-Bangla Movement politics (God Forbid!), Lalon Shah,  Faiz Ahmed Faiz (that song about the intimate familiarity) and a sympathetic characterisation of an ageing Aligharian land owner. The Clay Bird was more coherent and magnificently made, but simplistic.

Emanating from director Rubayiyat Hossain's Master's research and humanrightsism, its an early film from a young female film maker. It did a good job of humanising the elements of the experience that misguided nationalisms have reduced to '200 000 of our women were raped by Pakistanis, now lets hang the Razakars'.

This line of dialogue did significant work for me.

"Some of you speak of Communism, others Socialism and Secularism, don't you realise that these are all ideas you have borrowed from the west? Have any of you actually asked the people (here) what they want?"
Hossain leaves the audience with a cliffhanger that fascinates me but must annoy the hell out of Liberation Capitalists. Whodunnit? The Mukti, or the Pak army?

Dear Land of my forefathers and cousins, more like this please, so much to explore and make sense of.
But please next time teach the Hindu actors how to pray properly and try to get less lame actresses to man the Dhaka flashing back device.



This Sunday the Brick Lane Circle host Yasmin Saikia at the Davenent Centre, she will be reflecting on her field research amongst the multiculture of rape victims, rapists and witnesses.

I would recommend going to see Abu, Son of Adam also, a Malayalam language film demonstrating a fine Islamic principle, one that should condition our selves to be developmentia-proof.

7.9.11

Onnineleveneencommemorationthatmakesmewanttopuke

Please stop this autumnal necrophilia
Sucky oppressed releases of developmentia
So some buildings fell down
George W did frown
And the bastards turned several countries upside down
The ummahs got boring
Bought out and appalling
Some bros they went Banking
I shall not be thanking
This veneration of date
From the empire of hate
Screw you fat commenter
Brown hostaged lamenter.
Say nothing at all
Just let the buggers fall.
Find a dignified job.
Or sell corn-on-the-cob
Good men and good womin
Lets quit with the blaming
And mobilise our minions
To smash through these dominions
Now down on your knees
Remember the Garden
Join hands with the trees
and beg His great pardon

7.2.11

At the World Social Forum in Dakar

Have been in Senegal for about a week in the run up to the Social Forum. Incerdible place, wish you were here with us. Sufi, Social, Musical, Majical. Check this, a few nights ago I heard a band called Nuru Kane, Bai Fall  Gnawa featuring Kora AND Oud. The kora sounded like light from heaven pouring out of a rip in the sky. This land's characters have made and continue to make, great contributions to Islamic and general culture. Even the boaba trees look like they could walk up to you and give you a good old frisking! bellebellebelle.

Today was the first 'business' day of the forum and participants have come from all over. Corporate NGOs (have already bumped into CRAP) and internationalist thinktanks do feature but by far its not the NGO fair that I feared. The theme for the day was Africa and Diasporas, well reflected in the sessions and conversations that we had as well as the questions im off to lala land with.

TrustAfrica's "Culture as Weapon" was chaired/interpreted and signed with states(wo)manly awesomeness. Dr Abduoulwaye Niange especially impressed. HE'S got a DOCTORATE IN BREAK DANCE! Needless to say the political and social value of hiphop is not under estimated in the content of urban culture in this country. The discussions ranged and searched and are only beginning to sink in at the moment (Art in politics, challenges of amateur/professionalism, the culture of cooperation and conditionality, social media, BS culture, financing, relations with power/state..). To top it off, arather jubilant tunisian bromrade played us out with an oud powered song.

Following a yasser poulet lunch, conversations with a mouritian teacher, a senegerman environmental worker and a good old fashioned brain-squeeze of an autonomous artist couple we made it to the Liberation Theology run session on Borders/immigration and the right to free movement. There have been several Caravan trips here, from Bamako and other African places. These intervention/protest acts have been highlighting how Europe is outsourcing its border control to north african regimes, and how much of west africa's regional unity is paper-based and not backed up by tarmac and political-administrative enablement.

The Campus mosque is a really happy place too. Dropped the mandatorys and proceeded in the direction of some cafe touba (spicy coffee). But not before experiencing some heavy heavy Tijani (?) dhikr from one of the student halls.

Ended the night watching a Malian musical-theatrical troupe perform a fantastic production on migrant experience.

Follow the World Social Forum here.

21.1.11

Another World Is Possible

The World Social Forum is in its tenth annual incarnation now. The 2011 meet in Dakar, Senegal is a testamant to the depth of movement epicentring on brazil, but fanning out across humanity. Another world is possible is its slogan, and pluriversal is its application. Following the advancements of social movements in Latin America to the extent that the Washington Consensus amongst national politics there has broken, the naive marxist's acceptance that there are categories other than class and modes of production to be worried about, the rise of decoloniality and the growing exposure of the civilisational cul de sac that is liberal secular capitalism... I think that there is a lot to do.

1200 different organisations, 700+ activities going on over the week


Click below for more

http://fsm2011.org/en/wsf-2011

Follow it in the non-standard electronic press in early february.
inshAllah it won't be an NGO fair.


India 2004

13.1.11

Fela Kuti - International Theif Theif

Saw a live cinema screening of Fela  just now. Socks blown off. Cultural Jihad indeed. Might want to minimise the window and ponder the words without visuals. :-P

13.12.10

The Friends of Design: The Pilgrimage



This is the first single off their debut eponymous album. see www.fernmind.com for lyrics, tafsir, purchasing details.