A Legacy of Hate

Op-Ed

It is time to heal ourselves now

A children’s coloring book recently published by Big Coloring Books, Inc., in St. Louis, titled,We shall never Forget - The Kids Book of Freedom has sparked much controversy of late. It claims to be a tribute to the victims of 9/11, but many are questioning its deeper agenda.

Responding to criticism, Wayne Bell, the publisher of the book, has denied it advocates anti-Muslim sentiment. He was quoted on Abc News as saying, “This book under no way… zero, zero… no way… mentions Islam or Muslims…it does not mention Islam in generalities...” He claims the book was “created with honesty, integrity, reverence, respect and does not shy away from the truth.” However, a cursory glance through the book makes one pause to consider the implications of the message it appears to advocate – albeit unintentionally, if we are to honor Wayne Bell’s words.

To begin with, the phrase ‘radical Islamic Muslim extremists’ appears ten times through the course of its 36 pages, and in one section the book claims: “These attacks will change the way America deals with and views the Islamic and Muslim people around the world…”, connecting all Muslims living in countries around the world to 9/11, and making no attempt to distinguish between the small minority engaged in promoting violence and the majority of peaceful Muslims worldwide. It might be true to say that the attacks have influenced the American foreign policy towards Muslim countries since 9/11, but the last decade has also brought to us the sad reality of how America has changed the way it deals with its own Muslim citizens, where despite assurances otherwise embedding of FBI informans pretending to be Muslim converts inside mosques are now old stories. This has been widely criticized as a counter-productive measure since it appears to treat all Muslims as part of the problem.

 On a more personal level, Americans now view their fellow countrymen with suspicion and hatred. This has alienated huge sections of the society and pitted communities against each other which should have been working to buid relationships. Similarly, institutions that should be working in collaboration with each other to defeat violent extremism end up being in collision due to lack of trust. This situation has undermined the strength of the American society and created fissures in the beautiful mosaic of ethnicities, cultures and Faiths that America has always been proud to host.

The book also makes other observations that appear to be unfounded and based on conjecture, for example, “Children, the truth is, these terrorist acts were done by freedom-hating radical Islamic Muslim extremists. These crazy people hate the American way of life because we are FREE and our society is FREE.” The simple fact of the matter is that 9/11 and later acts were not carried out by individuals who hated the American way of life, but by individuals who have used their religion as an excuse to further their personal agenda. Terrorism is all about power and control, and terrorists of all affiliations use excuses to further their agenda, and gather support from the like-minded. A simple question we can all ask ourselves is, if the supremacy of Islam is the main motivation for these self-proclaimed defenders of faith, why do they continue to kill innocent Muslim men, women and children in staggering numbers in Muslim countries?  No one can refute the fact that the 9/11 bombing was carried out by individuals who were Muslim. We know they were Muslims because they believed themselves to be, and we have to accept how a person wants to define himself,  but why are we failing to make a clear distinction between them and the mainstream Muslims?

Perhaps the American nation needs to pause for a moment and try to make sense of the cacophony of messages it receives from multiple sources, each with its own agenda, and reflect not only on the immediate impact of the sad event of 9/11, but also the long term effects of the decisions they make today that will shape the lives of their future generations. The periodic resurfacing of hateful agendas may be the price of living in a free society, as a dear friend pointed out to me, but freedom also comes with responsibility – a responsibility for everyone, but more so for those who may not be on the receiving end of this campaign of hate but who believe in upholding justice and fairness for all. It is only when the silent majority stands up to deny anyone the opportunity to contribute to further disintegration of societal fabric that we will begin to heal.

The publisher’s claim, if we are to acknowledge as credible, that the book has already sold out of its first print run of 10,000 copies should be a cause of alarm for all of us. Can we hope that more parents will begin to make a conscious choice to not let anyone pass on a legacy of hate to their children? Can we, indeed, hope to leave a better world for our children based on tolerance and respectful engagement?

Let us say, “Enough!” and move on now. We owe our children a future full of hope, not regret. 

A version of this article was published in Sharon Patch as Divided, We Fall 

India - a Quest for Identity

Living in a melting pot of races, religions and cultures, the inhabitants of Northeast India continue to struggle with an identity crisis while battling decades of ethnic conflict.

Northeastern India consists of the seven sister states of Arunachal Pradesh, Assam, Meghalaya, Manipur, Mizoram, Nagaland and Tripura, and parts of North Bengal. This is a very diverse region and has strong ethnic and cultural ties with Southeast and East Asia while it is officially a part of India since 1947. These states constitute a special category which is officially recognized by the Indian government. The major religions practiced here include Christianity, Hinduism and Islam.  

Northeast India has seen a steady flow of immigrants throughout history, which accounts for its ethnic, linguistic cultural and religious diversity. Linguistically, the Bengali and Assamese speakers have been the most in numbers, as Subir Bhaumik pointed out in Ethnicity, Ideology and Religion: Separatist Movements in India’s Northeast, and the statistics regarding linguistic majority have been influenced by political affiliations e.g. in Assam, the migrant Muslims of Bengali origin registered as Assamese speakers between 1947 and 1982 to become part of the larger community, but after the 1983 riots, many of these Muslims began to register as Bengali speakers, changing the statistics about the number of Assamese speakers in the 1991 and 2001 Census.

There are three main groups inhabiting the Northeastern region which have been at odds with each other: the Assamese, the Bengalis and the tribal communities. Historically, wave after wave of migration towards the region was directed from the Eastern Asian countries like Tibet, Burma and Thailand, and the 1947 Partition led to increase of Bengali Hindu and Muslim refugees. As happens with demographic change and tipping of ethnic balance in any region when also accelerated by political maneuvering, a feeling of discrimination and deprivation slowly established itself and hatt has led to a constant sparking of ethnic violence for decades, uprooting families and claiming lives.

This sense of discrimination has been aggravated to a level that the resulting agitation has led to accusations of changed political loyalties of the Assamese towards the Indian government. This attitude of distrust has sustained in the minds of some politicians and policy makers and has prevented implementation of policies for social uplifting and effective conflict management. The fact that is conveniently ignored by politicians is that the historical differences and resulting conflict actually originate from the Colonial era discriminatory treatment of Assamese, and has continued due to mismanagement by the government and exploitation by political leaders.  

Several reasons are acknowledged by economists and policy makers to be the cause of conflict in this region. One of them is the region’s geographical location as a poorly integrated remote corner of the country. Assam is landlocked by Bangladesh, Bhutan and Tibet and is joined by a narrow corridor with India through Bangladesh, Bhutan and Nepal. Some blame successive economic and political policies of the Indian government relying on use of force to suppress conflict rather than to manage and understanding it, and sometimes even just focusing on temporary political gains.  Dr. Shakuntala Bora of Gauhati University finds in the course of her research that the reasons for the identity crisis of the ethnic groups in Assam include their awareness of being different from the majority group, a sense of being discriminated against and a strong desire for a significant share in political power – all of which are legitimate concerns for self-assertion.  Dov Ronen, who has been affiliated with Harvard University’s Centre for International Affairs, also suggests that ethnic nationalism is just an expression of self determination and, “ethnicity is politicized into the ethnic factor when an ethnic group is in conflict with the political elite over such issues as the use of limited resources or the allocation of benefits.”

The Northeasterners also suffer discrimination due to their physical appearance. Racially, they are considered to be closer to Southeast Asia, and have trouble fitting in and being accepted by the larger Indian population. The discrimination has resulted in a steady increase over the years in trafficking of, and sexual violence against, women which is seen, based to a 2011 study of North-East Support Center and helpline (NESCH), by Madhu Chandra as “a reflection of India's caste practices and social system as majority of North-East Indians come from Scheduled Castes and Tribes and ethnically Mongoloid race, which falls out of caste hierarchy.” Though the Indian constitution protects right of minorities, practically, there has been little protection from hate crimes and exploitation for the Northeasterners even in the capital, Delhi. Northeasterners working or studying in Delhi have complained of having little support from the police or legal system. Hence, it is seen that most of the cases go unreported. Even when reported, however, they are often denied FIRs or their cases are delayed by the police and courts. According to the NESCH, of the cases studied less than half were taken up by police, out of which only 1% actually made it to court. Derogatory terms are also in common usage for referring to Northeastern men and women. To add to their misery, Northeast Indians face identity crisis not only in their own country, but due to their East Asian looks but Indian passports, they are also meted out the same treatment when they travel to adjoining Bhutan, Nepal, China and Myanmar. This discriminatory behavior often fuels anger and sense of deprivation among the inhabitants of this region and contributes to socio-political unrest and communal violence. It is no wonder that the Northeast has been India’s most insurgency affected region.

A crisis in multi-cultural, multi-ethnic and multi-religious societies may result from suppression or exploitation of any group. To prevent it from blowing into a full-fledged conflict, we need policies that prevent polarization and encourage integration. Politicization of ethnicity which turns it into ethnic conflict has to stop. Without effective solution, or continuance of discriminatory policies, the situation only leads to insurgency and militancy as observed in Northeast India for the last many decades.

 Published : SouthAsia Magazine, as India: A Quest for Identity Dec, 2011 

A Time to Reflect

Opinion

Is religious correctness stifling freedom of speech or free expression testing religious boundaries?

Multi-religious and multi-cultural societies have still much to learn by way of harmonious coexistence, not the least of which is finding a balance between freedom of speech and religious correctness.

Starting with the controversy aroused over two decades ago by Salman Rushdie’s ‘The Satanic Verses’, a trend was set into motion that continues to threaten social cohesion in many societies even today. The Danish Cartoon Controversy rendered the world even more divided on the issue of freedom of speech and religious sensitivity, and now the 200th episode of South Park has sparked off the latest debate on what is seen as religious correctness vs. freedom to ridicule. This is a debate that keeps coming back to haunt us and hence worth a few moments of our consideration.

South Park, an animated comedy series production of the American television network, Comedy Central, is a social satire depicting life through the eyes of four fourth-grade boys living in a fictional town in Colorado. Intended for adult audiences only, it is known for the use of crude humor and strong profanity while spinning some spitting satire. Some previous episodes have received criticism; including one titled ‘Bloody Mary’ condemned by the Catholics, and another on Scientology caused Tom Cruise to demand further reruns of the episode be cancelled.

The contentious issue of the depiction of the Prophet of Islam in the costume of a teddy bear, though now censored, has aroused reactions in the Muslim world ranging from quiet indignation to fatwas and threats made in the murky cyber world. With political correctness getting in the way of direct communication, one ends up trusting Newspaper websites and blogs to depict the public mindset. Queries range from questioning the sense of humor – or lack thereof – of Muslims, to why Prophet Muhammad remains beyond ridicule if Jesus and Moses have been targeted in earlier episodes with no threat of violence from either religious community. But, more importantly, a heated debate rages over where the concept of freedom of speech rests in view of the decision to censor the offending episode? Valid queries, all.

With the Satanic Verses and the Cartoon issue, the voices of reason within the Muslim community were silenced by those supporting retaliation with force, ‘Are you part of the Muslim community or not?’ – a version of the infamous Bush era theme of ‘with us or against us’. At that point, many peaceful Muslims would have liked to see some understanding for their sensitivities and hear from the non-Muslim or Western community, ‘We're sorry you feel offended and can also see why, given the high respect you accord your Prophet, but we believe in freedom of speech and cannot take away that right even from offending voices.’ Instead the message that came through was, ‘We have the right to abuse anyone we like, that's our concept of freedom of speech – accept it or leave."

This lack of sensitivity for religious concerns of Muslims at that time also alienated the reasonable voices to an extent by changing their indignation against the violent lot in their own community towards those supporting the offensive words and images. Everyone lost perspective. Groups of Muslims went on the rampage in a show of resentment, and a corresponding rise of sympathy and support was seen for the offending material from the proponents of free speech. Material which was probably doomed for the dustbins of time managed to etch an eternal plaque for itself in the annals of history, and continues to color our perceptions even today.

The South Park issue and the response to it are very similar to the Cartoon Controversy. The censorship seems to have taken care of the immediate threat to violence for now, but there is no guarantee future issues will be similarly contained, and whether that is the right solution in the long term. How much censorship a society used to unrestricted freedom of expression will tolerate, is also a question that will keep on urging us to face uncomfortable realities and make some uncomfortable choices. While religious correctness need not stifle freedom of speech, targeting religious sensitivities is also not the only form of humor one needs to learn to appreciate. However, the politics of violence will have to be shunned unequivocally.

Civilized protest is a right guaranteed to all, but no legal framework or religious code of conduct encourages violence. Muslims have every right to feel offended by attempts at humor at their cost and express their displeasure, but they must learn some peaceful and effective forms of protest. That might actually win them some sympathy, since most people of all affiliations still choose civility over the right to ridicule. Overt or covert references to serious consequences only produce hatred.

In this regard, Muslims need only recall the example of their beloved Prophet in terms of his response to ridicule and scorn during his lifetime to decide their own reactions to such provocation. The authenticated records of the Prophet’s life, the books of Hadith, depict the Prophet responding with kindness to people who openly ridiculed and abused him. He neither did himself, nor asked his companions to retaliate with force, but instead chose to teach by example of forgiveness. A Hadith from Sahih Al-Bukhari, establishes the same point: "And you do not do evil to those Who do evil to you, but you deal With them with forgiveness and kindness."

The basic message imparted by all major religions is of forgiveness and kindness. Some of us either have convenient memories or tend to overlook that important message to promote our own agendas. Isn’t it time to set our perspectives and priorities in order and learn to coexist peacefully to benefit the societies we inhabit?

Published: The Radicla Middle Way on May 17, 2010

A Local Oasis in a World of Religious Strife

Opinion

Religious differences are generally acknowledged to be a major cause of social conflict in many societies and a serious contemporary issue plaguing relations among nations.

The concepts of religious toleration and liberty, despite being much talked about entities, are also found sadly lacking when many proponents of freedom and equality are invited to walk the talk. Yet, every now and then one is rendered pleasantly surprised.

A diverse mix of faiths resides in the small picturesque town of Sharon. One evening, while taking a stroll down the street, I passed by a synagogue. A banner displayed outside announced the celebration of 70 years since its founding. There was light music coming from inside, pleasant and non-intrusive, while a large number of cars parked outside bore witness to plentiful attendance. Having recently moved to the country, I began to wonder about the religious freedom extended to other faiths represented there. In a land criticized for persecution of its Muslim inhabitants since Sept. 11, the thought seemed to provoke a skeptical response.

However, a week later while attending a social gathering just a mile away, I stood corrected on more scores than one. A large number of Muslims, mostly of Pakistani origin, had gathered for a celebration. It was a pleasant affair. Men sat comfortably on one side, engrossed in discussions about gas prices and aspirations of their newly graduated offspring, while women and young girls dressed in bright traditional wear sat in the main hall around tables, chatting away or fretting over the rows of food which, as I was to appreciate later, had been cooked by the host and his friends – a huge step away from their traditional role! – in the kitchen next to the main hall. The hall overlooked a swimming pool, a basket ball court, and a school. I was also informed that a private organization called Interfaith Action Inc. coordinates with Muslims and peoples of other faiths in town to facilitate better understanding.

As I watched the scene of perfect social harmony, I became aware of a glaring inconsistency – the presence of non-Muslims. Inside the mosque. That’s right. The venue for the interfaith gathering was the central place of prayer for the followers of the Islamic faith, in the heart of the town. It was a place of not just religious assembly, but of social gathering for the whole family too – something entirely unheard-of back home. As I stood there marveling at the scene before me, the muezzin announced the call for prayer. Men and women formed neat rows to bow before their God while non-Muslim guests looked on curiously, sharing a quiet moment.

A quick flash of memory; another time, another place. Inside the Islamic Republic. A mosque – a place where the entry of a non-Muslim could invite serious consequences in some parts of the country; a place where a regular mosque-goer, for his dedication to his faith, might end up a statistic on the floor of a mosque in yet another suicide attack by a fellow Muslim. Perplexing thoughts. Why are non-Muslims discouraged from interacting with Muslims when blessings of interfaith harmony need to be propagated to improve the delicate global balance? Why is so much blood spilled in the name of a God believed to be ‘the Most Compassionate, the Most Merciful’?

It is perhaps only reasonable to conclude that religious differences do not necessarily form the basis for social conflict. It is the culture of intolerance and injustice that breeds hatred and violence. In societies that uphold social justice and religious freedom as a basic human right, religious differences can actually become a source of stability and provide successful multicultural and multi-religious social models for others to follow.

For many, it is clearly time for some serious introspection – but this small town certainly seems to have its priorities in order.

Published Sept 30, 2009 in The Patriot Ledger

Surviving in a Man's World

“Violence against women is a violation of human rights that cannot be justified by any political, religious, or cultural claim.” ( Amnesty International )

Are women’shuman rights given the importance they deseve?

Discrimination against, and exploitation of, women is rife in many societies of the world be they developed, developing or under-developed. Unfortunately, violence against women is also the most socially tolerated form of abuse in cultures across the globe.

“This year, more than 15,000 women will be sold into sexual slavery in China. 200 women in Bangladesh will be horribly disfigured when their spurned husbands or suitors burn them with acid. More than 7,000 women in India will be murdered by their families and in-laws in disputes over dowries. Violence against women is rooted in a global culture of discrimination which denies women equal rights with men and which legitimizes the appropriation of women's bodies for individual gratification or political ends.” (Broken Bodies, Shattered Minds: Torture and Ill Treatment of Women, Amnesty International, 2001)

The UN High Commission on Refugees advocates that "women fearing persecution or severe discrimination on the basis of their gender should be considered a member of a social group for the purposes of determining refugee status." (Guidelines on the Protection of Refugee Women)

TYPES OF VIOLENCE:

Domestic violence- A personal matter?

Domestic violence violates a woman’s right to freedom of thought and action, and to physical integrity. Unfortunately, it is often viewed as a ‘personal matter’. A woman may be beaten up or tortured for something as simple as being negligent in performing household chores. Domestic crimes are allowed to go unchecked frequently in patriarchal societies. It is important to understand that when the law fails to provide protection to the victim, the state also becomes a party to inflicting torture upon its own citizens.

The Condemned Bride

In most under developed countries, women are not given an equal status to men in political, social, and economic spheres. Hence, suppression of women is common. Rejecting a marriage proposal, or bringing a small dowry for many women in India, Pakistan or Bangladesh might result in serious repercussions. These women may be set on fire or acid burnt – and die of third-degree burns - or blinded and severely disfigured for life. The statistics for women dying at home from such ‘accidental’ deaths are found to be the highest among young married women.

Killing in the name of “honour”

In Eastern societies, women are considered to represent the family honour. When suspected of violating that honour, they are savagely punished by their own fathers, brothers or husbands. Once accused, they are treated as ‘guilty until proven innocent’. In Pakistan, when they are accused of the crime of ‘Zina’, which is punishable by death with stoning under Shar’ia law, there is little hope for them to get justice. Sometimes, young girls also become targets of lifelong violence by rival tribes when offered in compensation for settling feuds; or targeted for revenge as a result of a wrongdoing committed by their men - the gang-rape of Mukhtar Mai in Meerwala, Pakistan, is a case in point.

Miseries of women in prison

Women in jails become victims of further abuse at the hands of the guards because of their total dependency on them. They are pressurized to provide sexual favours to avoid punishment, or to avail relaxation in certain rules. Sometimes they are also denied medical and psychological support to force them to be more compliant to the demands of prison staff.

Trafficking of women

According to Human Rights Watch, trafficking is “…the illegal and highly profitable recruitment, transport or sale of human beings into all forms of forced labor and servitude, including trafficking into forced marriage…In all cases, coercive tactics, including deception, fraud, intimidation, isolation, threat and use of physical force, or debt bondage, are used to control women.” Without the assistance of corrupt officials, this practice cannot survive. Provision of false documents, and protection provided, help and encourage the perpetrators of this crime. There is further abuse and trauma when the victims are treated as criminals or illegal aliens.

Women’s sufferings during war times

Wars take a huge toll of the killed, maimed and tortured from women. Through a planned strategy, physical and psychological violence against women is carried out during wartimes to achieve objectives like creating terror or extracting information; or simply suffer as spoils of war. Women’s rights organizations have found that, for these victims of war-ravaged communities, domestic violence is directly proportional to the increasing family tensions arising from the atrocities of war. Countless women in war zones across the globe are bearing the brunt of wars facing economic and domestic problems, and continue to suffer the worst forms of torture and sexual abuse.

Mental Health Problems of Victims of Violence:

Being a victim of violence can be the cause of severe trauma and emotional stress, resulting in serious mental health problems. Post traumatic stress disorder, depression, anxiety and panic attacks make the victims seriously mal-adjusted in their environment, requiring professional help. They may exhibit uncontrollable crying spells or rapid mood swings, and might appear completely divorced from reality at other times. Loss of sleep and appetite, flashbacks, nightmares and low self-esteem hinder normal functioning and extensive psychotherapy is often the only recourse available to help the victim return to a normal existence.

Rehabilitation:

The rehabilitation of victims of physical abuse is a difficult task that requires long-term commitment .

Inge Genefke, Rehabilitation and Research Center for torture Victims (RCT), Copenhagen, states:

“The aim of torture is to destroy a person as a human being, to destroy their identity and soul. It is more evil than murder…. Today we know that survivors of torture can be helped to regain their health and strength, and in helping them we take the weapon from their torturers.”

After the crime has been reported, proper medical examination must be carried out immediately to establish the veracity of abuse. All available evidence must be meticulously recorded and treatment of injuries done on a priority basis. For all this to take place, however, an efficient medico-legal system needs to be put in place – which is not the case in most under-developed countries, since women’s human rights are not considered high on Governments’ priority lists.

Too often the victims vanish after reporting, either forced into hiding to escape threats of the perpetrator, or shifted by the family members to avoid attention to the ‘tarnished’ family name. The result is that the charges have to be dropped. The victim must be provided reliable security options and the abuser taken into custody, so that he is not in a position to silence her through intimidation.

While the process of law takes its course, the victim should be provided extensive psychotherapy to address the feelings of shock, denial, guilt and anger.

Counseling of close family members and friends is also extremely important, as their moral support is crucial in helping the victim through the period of crisis.

Prevention of Abuse:

Prevention of abuse is a collective responsibility. All members of a society must play their role sensitively for effective prevention of violence.

Media must play its role in educating public opinion by creating awareness about public responsibility on this issue. Victim’s right to privacy must also be ensured at all costs. Giving a clear direction to social censure about shifting stigma from the abused to the abuser, may bring down many instances of abuse.

Sale of acid to public should be strictly monitored, and every instance of burning should be meticulously investigated to rule out foulplay. To help the burned and disfigured women restart their lives, reconstructive surgery should be made an affordable option for the victims through sponsorship schemes from government and private sector.

Special attention must be paid to empowerment of women through focus on literacy. Today, two-thirds of the world’s illiterate adults comprise of women – a fact that speaks volumes about the lack of commitment, and need thereof, of governments around the world.

Punishing corrupt officials, who falsify documents and protect gangs of traffickers, can effectively check this menace. Poverty-reduction schemes and vocational-training programmes run by government agencies and the NGOs should target, specifically, single-parent families headed by females, and orphaned young girls.

Governments must be urged by international human rights organizations, to protect women’s human rights during times of armed conflicts around the world and be held accountable for lapses by the UN Bodies.

Peoples of all nationalities should join hands to support Human Rights Organizations in their fight against gender crimes and provision of the rights of the oppressed around the world. It should not be viewed as a choice, but a responsibility.



Published Dec, 2007; SouthAsia Magazine