Totally Radical Muslims Volume 2: Karbala Fired Resistance Stories

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Cover art for Volume 2.

Dear Readers,

I am grateful and honored to announce that a short essay of mine was published in the latest zine from “Totally Radical Muslims” (I especially love the title, “Karbala Fired Resistance Stories”). I have read some of the works published in their first zine, including a powerful poem that was featured on The Feminist Wire’s Forum on Muslim Feminisms last year, and I can’t wait to read the other pieces in their latest publication. Please visit their website, like them on Facebook, and support their radically awesome zine, if you can! I am so grateful that such a platform exists for many Muslims whose stories and experiences are often untold, marginalized, and/or vilified. Below is an excerpt from their website, which best describes their zine and efforts:

a group of oakland based muslims have started a zine to confront, share, name and re-imagine experiences of islamophobia.

surviving and being a muslim in this political moment is a constant struggle and political act.

this zine is to lift up the perspectives of often untold muslims – the radicals, queers, fabulous and fierce folks – through adding narratives of navigating the spectrum of practice, belief, ideology, sect, gender and islamophobia.

this zine is about resistance and resilience, and us telling the stories for ourselves with all their edges, contradictions, beauties and gems.

this is about saying no to islamophobia and being racialized and politiczed because of our muslim identity – regardless of how secular, radical, and culturally muslim we are.

this is about saying yes to the liberation of all people.
yes to being allied with, and an ally for others.
this is taking a step towards our collective healing.

If you are interested in buying the zine, you can purchase it through their website! :)

Planet of the Muslims?

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“The Muslim World” – Otherizing much?

Whenever I hear expressions like “The Muslim World,” or “The Arab World,” especially when they’re used by white non-Muslims, I think of those old science-fiction serials where the title screams across the screen in scary green text, accompanied by ominous music and a male radio broadcaster voice saying “The Muslim World!”  Admittedly, I have used these descriptions in college papers and blog posts in the past. Sometimes I used them out of simplicity and other times I used them because I didn’t know of any alternatives. I prefer saying “Muslim-majority countries” when referring to groups of countries that have predominant Muslim populations, but also make it a point to critique the Orientalist stereotypes that treat Muslim-majority countries or any Muslim population as monoliths.

I don’t like terms like “The Muslim World” or “The Arab World” for a number of reasons. First, it attempts to reinforce generalizations about all Muslim-majority or Arab-majority countries. Rather than acknowledging the complexity and diversity among and within Muslim-majority societies, “The Muslim World” simplifies these differences for the sake of Orientalist narratives and stereotypes. All Muslim-majority countries, according to this label, follow the same rules, laws, norms, lifestyles, beliefs, etc. In the Orientalist imagination, it’s like one of those exoticized “New Age” shops you’d find in an American (or Canadian, or British, or Australian, etc.) suburb or city, where everything that “looks Indian or Arab” is showcased and treated “as the same.” Yeah, that’s racist.

Second, the language itself is absurd. It’s too intergalactic for me. Not only are Muslims from different racial and religious backgrounds, but they might as well be a different species. The language is dehumanizing and implies that Muslims are from an entirely different world – that their beliefs and ways of life are completely alien to planet Earth. Meanwhile, western white-majority societies are made out to be the real representatives of human beings on our planet. Ever notice how western science fiction movies, novels, and comic books about alien invasions tend to have white people representing Earth (and if they’re not white, they make sure you know that they’re American citizens)? Recently, I heard a non-Muslim writer say, “You’re right, our site needs more writers from the Muslim world.” What is being said here? That a random group of Muslims who happen to be from a number of Muslim-majority countries are going to represent a  homogenous “Muslim world”? That if a Muslim writer is based in, say, Lebanon, s/he is going to be an “ambassador” of an imagined “Muslim world”? That Muslims have some kind of shared “home world”? Though sometimes these phrases are used with good intentions, it’s important that we examine the language we use (in this case, the language used to describe Islam, Muslims, and Muslim-majority countries) and understand its implications.

Lastly, I don’t like these descriptions because of the way they’re often used to fuel generalizations and stereotypes that have harmful and deadly effects on real people.  “The Muslim world is evil,” which means all Muslim-majority countries need to be monitored by the U.S., invaded, occupied, and bombed. The “Muslim world” is characterized as a “dark, treacherous, and violent” place, and this kind of racist demonization maintains white supremacy, policies like racial profiling, hate crimes, and imperialism. If you listen to the hate speech of Islamophobes in the U.S., Canada, Britain, Australia, and other countries, their hostile hatred of “Sharia law” and Muslim immigration sounds like they’re warning against an “alien invasion.” Muslims, as well as other people of color, are viewed as perpetual “threats” and “uncivilized savages” that need to be cleansed to keep Earth (i.e. the family of white nations) “pure.” Yes, people have differences, especially different realities and experiences based on factors like race, gender, class, religion, sexual orientation, and so forth, but I find the manner in which phrases like “Muslim world” or “Arab world” are used are often otherizing and exoticizing. It reminds me of sexist language that asserts “Men are from Mars” and “Women are from Venus,” which likens our differences to different planets and claims that we are “stuck in our ways” due to our biology; that we will always fit gendered and racialized stereotypes; that we have always been this way.

A few months ago, I was meeting with a white male administrator at my previous university and the conversation, unsurprisingly, shifted to where I was from. He then talking about how he wanted to visit Egypt and said he wanted to learn Arabic. Then he joked and suggested that maybe I could teach him. I told him I didn’t speak Arabic, mostly because Arabic is not spoken by majority of Pakistanis. He looked at me, confused, and said, “Wait, I thought Pakistan was in the Arab world?” As many Pakistanis know, we hear this a lot, so it wasn’t utterly shocking.  It would be racist to react with disgust to his question because there’s nothing wrong with being Arab, of course, so I took a moment and then said, “No, we’re on a neighboring world. You know, the planet next to the Arab world.” There was an awkward silence and the administrator’s face went blank. Then he laughed nervously, “Oh, ha ha ha ha.” I laughed genuinely – not with him, but at him. “You see what I did there?” I asked. He nodded and then apologized because he “didn’t mean it that way.” I then proceeded to explain to him why I find that language silly and offensive. He seemed to understand and said that he would “make a note of that.”

Perhaps its a message he can deliver back to The White World, right? :)

Beyond “Equal Representation”: Some Thoughts on Racebending Villains of Color in White-Dominated Sci-fi and Comic Book Films

startrek1SPOILERS AHEAD: Don’t read further if you plan on seeing “Iron Man 3″ and “Star Trek: Into Darkness.”

I remember when “Batman Begins” was in development, I felt uncomfortable learning that Ra’s Al-Ghul, an Arab villain from the Batman mythology, was set to be the antagonist. The idea of an iconic American superhero battling an Arab terrorist sounded like a perfect set-up to propagate America’s so-called “war on terror” in Iraq and Afghanistan. Pitting Batman against an Arab enemy during a time when real-life Arabs and Muslims are increasingly regarded as “threats against western civilization” didn’t seem like a coincidence to me at the time, nor does it now (I’m not going to delve into the disturbing fascist, capitalist, and pro-police state politics in “The Dark Knight Trilogy,” but there have been many excellent critiques which you can read here, here, and here).

When audiences discovered Liam Neeson, an Irish actor, ended up being Ra’s Al-Ghul, my initial reaction was mixed. On one hand, I was relieved that we didn’t see a stereotypical dark-skinned Arab man blowing up Gotham city, but on the other, I knew what this character was meant to represent: Osama bin Laden, Al-Qaeda, Saddam Hussein, etc. Not too long after the movie was released, I read some comments on discussion boards where some fans were upset that Ra’s Al-Ghul wasn’t played by an Arab actor. Several years later, I heard the same sentiment expressed when a white actor was selected to play the villain Bane in “The Dark Knight Rises” (the character is Latino in the comic books). Most recently, outrage has been directed at the casting decisions for Iron Man 3’s “The Mandarin” and Star Trek’s “Khan Noonien Singh” (pictured above), played by Ben Kingsley and Benedict Cumberbatch, respectively.

I have enormous respect for those who advocate for equal and fair representation for people of color in mainstream western film and television. Mainstream media is a powerful tool/weapon wielded by the interlocking systems of white supremacy, capitalism, imperialism, colonialism, and heteropatriarchy. For this reason, it is challenging for men and women actors of color to find prominent roles in Hollywood movies and TV shows. Even more difficult is finding roles that don’t perpetuate racialized and gendered stereotypes. With this in mind, I can understand why advocacy groups protest against casting decisions that choose white actors to play iconic villains of color. When roles for people of color are so limited and scarce in an industry dominated by white actors, producers, writers, and directors, I can only imagine how difficult job-searching must be.

I also recognize that villains of color like Ra’s Al-Ghul, Talia Al-Ghul, Bane, “The Mandarin,” and Khan Noonien Singh are beloved by many fans, including fans of color. Indeed, when I watched “Star Trek: Into Darkness,” it sounded ridiculous and even laughable when a white man declared his name to be “Khan Noonien Singh,” but I don’t believe having a South Asian/Desi actor playing him would solve the racism here. Similarly, an Arab actor playing Ra’s Al-Ghul would not challenge anti-Arab and anti-Muslim stereotypes (quite the opposite!). The problem is with these characters themselves and the fact that they exist in the first place. Exoticized names like “Ra’s Al-Ghul,” “The Mandarin,” and “Khan Noonien Singh” are not real names Arabs, East Asians, and South Asians would ever have for themselves. Any South Asian who looks at a name like “Khan Noonien Singh” would find it absurd. It looks as if Star Trek creator Gene Roddenberry was combining different South Asian surnames to make something “exotic sounding.” It’s yet another example of white writers creating inaccurate and exoticized names for their characters of color, while also portraying them as stereotypical, racialized villains.

Personally, I don’t want to see another brown-skinned terrorist character in a Hollywood film, especially in a blockbuster like “Star Trek: Into Darkness.” In a “Star Trek” episode, Khan Noonien Singh is described as “probably” being a Sikh (because what we really need to see right now is a Sikh terrorist blowing up London). Aside from the obvious vilification that is at work here, when one considers the increasing anti-Muslim violence and terror that is afflicted upon Muslims and Sikhs, it is even more offensive to see brown characters relegated to playing terrorists (even if they are played by white actors). Similarly, I never wanted Ra’s Al-Ghul or Talia Al-Ghul to be played by Arabs. At the same time, I don’t like the fact that white actors are used as stand-ins for villains of color who have exoticized South Asian and Arabic names. The problem is with the source material and how and why these characters were created. A lot of times, we understand these characters with respect to the story and the worlds they inhabit, but I think it’s important to go beyond that and question the context in which these characters were created.

An excellent post about “Iron Man 3″ points out that “The Mandarin” was created in 1964 and was used to perpetuate “the whole ‘Iron Man as capitalist versus Evil Chinese Communist’ mindset.” Patriotism and pro-war propaganda aren’t new to American comic books, nor are they going away any time soon (e.g. Frank Miller’s Islamophobic “Holy Terror” book). I haven’t done too much research on the context in which Ra’s Al-Ghul was created, but descriptions of him on the DC comics database states that he is an “international immortal eco-terrorist” who was born to a tribe of nomads “somewhere in Arabia.” When one sees the noticeable anti-Iran propaganda in “Batman: A Death in the Family,” it’s hard to imagine that Ra’s Al-Ghul being Arab and a terrorist is something coincidental.

I’m not saying people of color shouldn’t play villains in these stories, but I also think the following question needs to be considered seriously: where do we not see people of color portrayed as villains? If I wanted to see brown and black people vilified, all I need to do is turn on CNN. The demonization of African-Americans, Native Americans, Arabs, South Asians, East Asians, and other communities of color have been well documented by countless anti-racist writers, scholars, and activists. Do we really need to see more villains who look like us and our families? I get that villains like Khan are respected and admired by fans and, yes, it is racist for filmmakers to assume that people can only sympathize with him if he is played by a white actor. I found myself sympathizing with his character, too, but at the end of the day, he is an “invisible” South Asian character who is a terrorist. This is why it’s so frustrating and upsetting – it loops back to the stereotype that brown people are already locked into.

When “Prince of Persia” came out, I joined the voices of other bloggers and fans of the video game who spoke out against the casting of Jake Gyllenhaal in the lead role. It is true that “Prince of Persia” is an Orientalist fantasy written by a white man, but I still felt it would have been powerful to see an Iranian actor play a heroic lead role – something that is extremely rare, unlike villainous roles. The decision to cast a white man was a harsh reminder that (1) the majority of these characters in popular western science fiction, fantasy, and comic book stories are created by white male writers, and (2) Orientalism will always construct “the Orient as the West’s other” and therefore belonging to the West. As Edward Said said, Orientalism is not only inaccurate and dishonest, but also “a western style for dominating, restructuring, and having authority over the ‘Orient.'” In other words, when applied here, a white man is cast to play the prince of Persia because the Orientalist owns this character and the world in which he lives. White people are cast to play Ra’s Al-Ghul, Talia Al-Ghul, and Khan Noonien Singh because they are creations based upon racialized, gendered, and exoticitized constructions of the “Other,” therefore owned by their white creators and reproduced in whatever manner they wish.

I’ve had this conversation with a few friends, but I was pleasantly surprised with what “Iron Man 3″ did with “The Mandarin.” By no means is “Iron Man 3″ devoid of being racist and problematic, but I thought it was really clever how they literally dismantled “The Mandarin” character. For half of the film, we were led to believe that “The Mandarin” was a Chinese, yet “Arab-looking,” terrorist who wished death upon western civilization, but it is later discovered that he was just a British actor being used by a white male villain named Aldrich Killian. The British actor, played by Ben Kingsley, didn’t even have a clue that people were being killed. In other words, “The Mandarin” simply does not exist as a character in the film (worth noting is that when the director Shane Black was asked about “The Mandarin” back in 2011, he replied by dismissing the character as a “racist caricature”). What Aldrich Killian did was deliberately create an Orientalist caricature of a “foreign” villain that American society would fear and feel threatened by. The real threat didn’t come from countries like Pakistan, Afghanistan, or Syria, which are all mentioned as possibilities by Tony Stark and his friends, but rather from a white man in Miami. It seemed like the filmmakers were trying to hold up a mirror for America and commenting on how easy it is for people to believe that a racist caricature like “The Mandarin” (who is an Orientalist mix of different cultures) is actually real. I also felt that the director was essentially saying that a character like “The Mandarin” is so ridiculous and racist (his name alone is appalling enough) that he shouldn’t exist to begin with.

What’s also interesting to note is that a lot of white fans have been complaining about how “The Mandarin” was ruined (their rage about this can be seen/read everywhere from YouTube videos to blog posts to discussion boards). After the film was over, I heard a young white man sitting behind us express how angry he was about “The Mandarin.” He said, “Shane Black f***ed this movie up! The Mandarin is not like that in the comics, he’s an evil Asian guy! He’s supposed to be Asian!” I couldn’t help but think about how disturbing it was that people like him were angry because, what, they didn’t get to see another “Yellow Peril” narrative? We don’t need more “Yellow Peril” movies (we’ve already seen a couple of them released this year: “Red Dawn” and “Olympus Has Fallen.” Click here and here if you can stomach reading the racist tweets people posted after watching both of these films). One of my favorite responses to these complaints comes from someone with the username “Whatever,” who wrote:

“-sniffle- I didn’t get my outrageously racist villain because he was instead revealed to be a powerless figurehead created by a white man playing on the xenophobic tendencies of the United States. I’m so upset. Wah. -_-“

Is this message in “Iron Man 3″ going to end Islamophobia? Certainly not. It doesn’t erase the other nationalistic and racist elements in the film, like that horrible scene involving Muslim women wearing niqabs (which is why I won’t call “Iron Man 3″ an anti-racist film). I understand the argument that erasing “The Mandarin” character would also mean erasing an opportunity for an Asian actor, but why don’t the filmmakers open non-stereotypical roles for these actors? The sci-fi, fantasy, and comic book genre in American film is overwhelmingly white, but God forbid if people of color start filling roles for characters who have always been imagined as white (we all remember what happened when some “Hunger Games” fans found out that Rue was black). What would happen if Batman was black? Or if Superman was brown? Or if the “X-Men” films centered on Storm instead of Wolverine? Or if the lead character for the next “Star Wars” film was a woman of color? Why do people of color have to settle for villains or supporting characters or the-black-person-dies-first character? (it still happens – remember “X-Men: First Class”?)

While I respect those who advocate against the racebending of villains of color, I think further steps need to be taken. The framework of “equal representation” for people of color leaves many potential problems unchecked and unexamined. For instance, when “Argo” was released, there were blog posts that voiced outrage over Ben Affleck, a white man, playing a character who is Latino in real life. However, nothing was said in these posts about the pervasive Islamophobia and demonization of Iranians existing throughout the film. Similarly, if we focus solely on “equal representation,” we overlook the racism that it is engrained in these villains of color. We need to move beyond “equal representation” and recognize characters like Khan Noonien Singh, Ra’s Al-Ghul, “The Mandarin,” and other villains of color as racist caricatures. We need to challenge the writers who are creating these villains and telling these stories. We need to challenge how these racialized and vilifying stereotypes fit into larger discourses in society, as well as the role they play in perpetuating racism, sexism, imperialism, and other forms of oppression. We need to challenge why these characters exist in the first place.

It’s because people of color deserve more than “equal representation” in western science fiction and fantasy stories. They need better, dignified, non-stereotypical, honest, and unapologetic stories that highlight upon their experiences. They need stories that don’t tokenize them or pretend that things like racism don’t exist. They need stories where they are not only centered, but also radically challenge and disrupt these white-dominated genres. These kind of stories are told and need to be told by people of color themselves.

UPDATE: Coco made these important points in the comments, which I wanted to share here. Re-sharing with permission!:

“great post! I want to add on to your last point, which is that fair representation can only occur when we tell our own stories where we are not caricatures of our race but actual human beings. But the way racism is entrenched in western media and societies, it is not that non problematic narratives involving non-white people don’t exist, they simply aren’t heard because they aren’t promoted, financed, etc in the same way as white dominated narratives and so are forever left in the margins. Power lies in the hands of the capitalist racist hetro patriachy and the mainstream media is one way it perpetuates itself.”

When Men on the Left Refuse to See Their Sexism

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TRIGGER WARNING: This post cites examples of misogynistic language, gender slurs, sexual objectification, and other forms of sexist oppression.

A couple of weeks ago, I came across an article on Vice that was oddly titled, “You’re a Pussy If You Think There’s a War on Men.” It seemed clear that the author, Harry Cheadle, was referring to an awful “reverse sexist” and anti-feminist article about “The War on Men,” which asserts that women are to blame for the “dearth of good men” and must “surrender to their nature” while letting “men surrender to theirs.” Cheadle writes in defense of feminism and exposes the absurdity of claiming that men are “oppressed” by women. While I agree with his arguments that men need to stop blaming and fearing women, the sexist use of the word “pussy” in his title couldn’t be overlooked. After a brief conversation with friends who also found it offensive, I decided to write an e-mail to the author. I expressed overall support for his post and agreed that men need to be held accountable for their sexism, but I also pointed out that using the word “pussy” as a slur to characterize men as “cowardly” and “weak” is still misogynistic because it relies on degrading a woman’s body. It reinforces the sexist logic that being called a woman or, in this case, a body part of a woman, is always negative, demeaning, and shameful. It reminds us that in order for men to feel truly insulted, they must be compared to women because women, as heteropatriarchy teaches us, are weaker and inferior to men. I mentioned in my e-mail that I had no problem with calling men out on their laziness, lack of accountability, and insecurities. However, using the word “pussy” to describe their fear of women is counter-productive and perpetuates sexist attitudes.

I never heard back from him, but a few days later, a friend of mine noticed a status update on Cheadle’s public Facebook wall*, which read:

Just got an email from someone who A) assumed I was an ally in the “feminist struggle” B)Took issue with my use of the word “pussy” in my article “You’re a Pussy if You Think There’s a War on Men” and C) informed me that “the term is not only misogynistic, but also inaccurate since the vagina is actually quite tough, not weak.” asldkfjalsjf adlsj foiasj doia e

When it was asked on the comment thread about whether or not he identified as an ally, Cheadle responded, “I just hate whiners and knee-jerk anti-feminists. I don’t really feel that I’m a part of the whole feminist enterprise, and I don’t really want to be.”

Not sure what he meant by “feminist enterprise,” but I was taken aback when I read these comments because I felt that I was being supportive of his article’s overall message. The quote he used from my e-mail (point C) was actually me paraphrasing common anti-sexist responses to those who equate the vagina with “weakness.” I also pointed out in my e-mail that women have done a lot of work on gendered insults and the impact they have on society, so I was confused as to why he saw me as being a “knee-jerk anti-feminist.” What I noticed the most, however, was his refusal to acknowledge the sexism in his title, which he never chose to change.

I share the above as an example of something I want to discuss in a broader context: sexism and misogyny from men in Leftist spaces and their refusal to hold themselves accountable, even when they are called out on it. What does it mean when a man speaks in defense of feminism, but then, after being informed of his sexism, rejects being an ally in order to absolve himself of any accountability? What are the implications for women who self-identify as feminist when men can easily reject feminism or disassociate from it to excuse and normalize their own sexism? In this post, I will discuss how this refusal of accountability contributes to violence against women, beginning with the usage of misogynistic language, then addressing the various manifestations of sexist oppression, and concluding with points on doing work to end this violence.

1. Misogynistic Language

Whether we are men who self-identify as anti-racist, advocate against homophobia, hold leadership positions in radical movements, rightly express outrage against right-wing misogynists and patriarchy at large, write articles that condemn all forms of injustice, or all of the above, none of this gives us a free pass on sexism, including sexist language. Gendered insults like “pussy,” “cunt,” “bitch,” “slut,” “whore,” etc. are so normalized and acceptable that we hear them in classrooms, workplaces, activist groups, and from our friends and colleagues. In mainstream media, the frequent and increased use of the “b” word on prime-time TV shows over the past decade only reinforces this acceptability. Even in popular video games like Batman: Arkham City, women characters like Catwoman and Harley Quinn are repeatedly called the “b” word by both good and bad male characters (and when women gamers address sexism in gaming, many men respond by trivializing the slurs and making misogynistic attacks). The pervasiveness and normalization of misogynistic language is not simply limited to particular movies, games, songs, or novels, but rather reflective of the sexist and patriarchal values that shape society. These sexist values, as bell hooks explains, are “created and sustained by white supremacist capitalist patriarchy.”

There is a long violent history of these words being used to shame, exploit, persecute, rape, and murder women, especially women of color, who face racism and misogyny simultaneously.  Sikivu Hutchinson explains that linking the word “bitch” with “bad girls” has strong racial connotations since “black women have always been deemed ‘bad’ in the eyes of the dominant culture, as less than feminine, as bodies for pornographic exploitation.” Azjones0210 mentions in her blog post that the Oxford dictionary includes a definition that states “bitch” is a “black slang” for “woman.” She elaborates:

[O]ur culture has attached the word “bitch” to the character of a black woman so many times that it deserves to be integrated into our formal language system. Regardless of the word “slang” existing within the definition, it is still there. This is not present for other racial groups in the way it is present for black women. This says to the world that when I walk down the street, and people see me and identify me as black, it is acceptable to connect the word “bitch” to me and everything that it carries way before I even open my mouth or complete any sort of action.

AF3IRM, a feminist and anti-imperialist organization whose membership identifies as “transnational women who are im/migrants or whose families are im/migrants from Latin America, Asia, and Africa,” addressed the history of the word “slut” for women of color and how it continues to be used against them:

This label is one forced upon us by colonizers, who transformed our women into commodities and for the entertainment of US soldiers occupying our countries for corporate America. There are many variations of the label “slut”: in Central America it was “little brown fucking machines (LBFMs)”, in places in Asia like the Philippines, it was “little brown fucking machines powered by rice (LBFMPBRs)”. These events continue to this day, and it would be a grievous dishonor to our cousins who continue to struggle against imperialism, globalization and occupation in our families’ countries of origin to accept a label coming from a white police officer in the city of Toronto, Canada.

When white men and men of color who proclaim to be “progressive” and “anti-oppression” refuse to stop using misogynistic language, they participate in another form of violence against women and end up damaging activist spaces that are supposed to be safe. A typical response is to blame women: “But women say these words, too!” Another excuse is that they were using the “b” word as a “compliment” in a “reclaimed context.” A couple of points need to be addressed here: (1) Some women of color and white women believe in reclaiming gender slurs, and some disagree. (2) Whether or not the women in our lives say these words, men should never say them. A woman saying the “b” word compared to a man saying it is very different. Given the history and present day realities I mentioned above, men are in no position to “reclaim” those words nor do they have any right to tell women not to say them. I’ve seen white men and men of color who self-identify as anti-racist use the “b” word in ways to exert dominance over others, including other men (e.g. “Man up, bitch!”), or to “humorously” refer to a group of male and female friends (e.g. “Got a new phone, send me your numbers, bitches!”) None of this is “ok,” no matter what the “intent” is.

When describing racist and/or homophobic women, there are men with progressive politics, whether white or of color, heterosexual or gay, who somehow think it is permissible to use misogynistic language and slurs. Again, this is unacceptable. We need to go beyond “restraining ourselves” from using these words. Instead, we need to eliminate misogynistic language from our vocabulary and challenge the ways in which this language has shaped our perception and attitudes towards women. This doesn’t negate the activist work we already do nor does it diminish the racism of racist women, but rather calls for us to work against sexist oppression and take responsibility for unlearning the serious ways in which we’ve internalized sexist socialization.

2. Men on the Left Perpetuating Sexist Oppression

In addition to misogynistic language, sexual harassment, rape, and the silencing of women is disturbingly common in Leftist spaces. In a hostile white supremacist and heteropatriarchal climate where many women, especially women of color, cannot call the police because they do not want to strengthen the state or be further victimized by it, working collectively against misogyny and gender violence within activist movements is crucial. If a male activist threatens a woman, or follows her home, or sexually harasses her in a meeting or a rally, or tries to silence and shame her, or rapes her, this man must be held accountable. What’s disturbing is how white men and men of color appoint themselves as “leaders” and use their “activist credibility” or “celebrity” status to hide and excuse their own sexism. On one hand, there are male activists who reject feminism, as discussed above, but then there are men who consciously insert themselves into feminist discourse and assert authority over it. Hugo Schwyzer, for instance, persistently defines himself as a “male feminist,” yet doesn’t see the harm he causes when dismissing his history of engaging in sexual relations with students or writing about how he almost murdered his ex-girlfriend and then made himself the “hero” for not following through with it. Angus Johnston of Student Activism describes this crime as an act of gendered violence and explains that “in all his (Schwyzer’s) writing about this act he has never addressed its implications for his feminism — the feminism he professed when he committed the crime, or the feminism he professes today.”

When writing about “slutwalk,” Schwyzer described his role as “herding sluts” and then gave racist responses to criticism from women of color. Elsewhere, Schwyzer wrote an outrageous article that tried to justify degrading sex acts against women (read Tiger Beatdown’s important response to his post). By declaring himself a “feminist” and advertising himself (as seen on his website) as an “author, speaker, professor” who “shatters gender myths,” Schwyzer dangerously tries to legitimize his sexism as feminist discourse. Refusing to check his white male privilege and power, which has undoubtedly contributed to his “celebrity” status, Schwyzer allows other men to see his behavior and beliefs as “feminism.” When it is taken into account that Schwyzer proudly sees himself as “paternalistic,” it isn’t surprising that he deflects criticism so defensively. His refusal to see this violence is evident in his own words:

Go ahead, call me paternalistic. I’ll wear that title with pride, thank you. I see my students not merely as independent, autonomous agents whom I need to empower, but as vulnerable young people whom I — and others around me — need to protect. And I still have the nerve to call myself a feminist.

I have seen similar refusal from white men and men of color that I’ve come in contact with. Last year, I wrote a post, “Unlearning Sexism and Other Oppressions,” where I mentioned a male photography “activist” who took an invasive, zoomed-in photo of a woman’s body and shared it on his Facebook for public viewing. When white men and men of color left despicable and sexually objectifying comments, I was alarmed to see one of my “friends,” a man of color who asserts himself as a “leader” in his local activist community, participating in this objectification. When I and another male friend/ally wrote to him about this, he responded by denying that anything ever happened. We went back to the photo and noticed that he had deleted his comment. We and a few other friends (women and men) who saw the comment earlier must have been “seeing things” (sarcasm). After confronting him on this, he went on about how his friend, the man who took the photo, is an ally in anti-racist struggle and has even gotten arrested for taking photos of the police. The troubling implication seemed to be that if a man does important social justice work and got arrested several times, it somehow “erases” his misogyny and the harm he caused by sexually objectifying women.

Along with shamelessly lying that he ever commented on the photo, this man never took action against the photographer. Despite the messages my friends and I sent to people in our network and asked them to report the image, it still remained posted. A couple of weeks later, this same man commented on another photo, this time of a woman modeling in a bikini (which appeared on my news feed even though the person who posted it is not on my friend’s list). As men left perverted comments, he encouraged their objectification by saying: “Be careful. some of the puritanical leftists will gouge our eyes out. we must remain serious at all times. after all, we are activists. humor is banned at all times :)” (smiley icon in original).

When friends and I wrote to him and voiced our outrage, we never received a reply. Some of us, including myself, deleted him, but still see his hypocritical “anti-patriarchy” comments posted on mutual friend’s walls. I sent out messages to many of these mutual friends and while some were definitely outraged, others excused his behavior due to his activist work and “leadership” role. So, men who perpetuate sexual objection or other forms of sexist oppression can get away with it just because they do “important work” overall? What does this say about sexism and misogyny? That these issues are “secondary,” “not as important,” and disconnected from struggles against other forms of oppression? What some failed to take into account was how men like him are not unique in Leftist movements.

As my friend Sitara wrote in reference to a white male activist in her community:

What does it mean for our movement that a known abuser (who has REFUSED to address his actions in any meaningful way) has put out a call to form a national revolutionary organization whose platform includes “rejecting patriarchy” in all its forms, including “familial roles”? Answer: nothing good.

In Courtney Desiree Morris’s very important post, “Why Misogynists Make Great Informants: How Gender Violence on the Left Enables State Violence in Radical Movements,” she describes the numerous encounters she had with abusive men:

There were men like this in various organizations I worked with. The one who called his girlfriend a bitch in front of a group of youth of color during a summer encuentro we were hosting. The one who sexually harassed a queer Chicana couple during a trip to México, trying to pressure them into a threesome. The guys who said they would complete a task, didn’t do it, brushed off their compañeras’ demands for accountability, let those women take over the task, and when it was finished took all the credit for someone else’s hard work. The graduate student who hit his partner—and everyone knew he’d done it, but whenever anyone asked, people would just look ashamed and embarrassed and mumble, “It’s complicated.” The ones who constantly demeaned queer folks, even people they organized with. Especially the one who thought it would be a revolutionary act to “kill all these faggots, these niggas on the down low, who are fucking up our children, fucking up our homes, fucking up our world, and fucking up our lives!” The one who would shout you down in a meeting or tell you that you couldn’t be a feminist because you were too pretty. Or the one who thought homosexuality was a disease from Europe.

Yeah, that guy.

While she points out that many of these men were probably not informants, “the work that they do supports the state’s ongoing campaign of terror against social movements and the people who create them.” I suspect that many male readers will read the examples shared above and think, “Well, I’ve never done any of that, so I can’t be sexist.” However, this belief is an “innocence” mindset that fails to address our responsibilities as well as the ways in which we are complicit in reproducing oppression.

3. Accountability

There needs to be clarification that not all men benefit from sexism and heteropatriarchy in the same way. Certainly, the ways in which gender and race intersect must be taken into account.The framework here isn’t “all men are the same” or “men are the enemies,” but rather that white men and men of color need to practice accountability and understand the different, though interconnected, effects interlocking systems of oppression has on them (e.g. heterosexual cis-gendered white men benefit from both white supremacy and patriarchy). Men of color are horribly demonized and victimized by racist forces in society (as are women of color), though this should not absolve them of sexism and misogyny. White women can exert power over men of color and women of color through racism and reinforcing white supremacy, though this doesn’t lessen the importance of dismantling heteropatriarchy (which is interlocked with white supremacy).

As Morris writes, “Dismantling misogyny cannot be work that only women do. We all must do the work because the survival of our movements depends on it.” Abusive male activist “leaders” maintain power not only by reproducing heteropatriarchy, but also because they are upheld by those who actively support them, which includes both men and women. This support is not always a result of passive or naive internalization of sexist oppression; there is active participation, too. When this complex process is failed to be understood, men may dismiss how harmful sexual objectification is, for example, and make excuses like, “Well, women were commenting on that photo, too” or “But, women weren’t offended by that photo.” Instead of using other women to justify our sexism, we need to challenge heteropatriarchy and work within a framework of accountability. Another mistake that many men (not just those with radical politics, but also those who consider themselves liberal or progressive) make is think they are “outside of patriarchy” just because they read feminist literature, attend patriarchy workshops, have women friends, etc. When we are called out on sexism, instead of getting defensive and claiming that we are “not sexist,” we should be more concerned about whether or not we are reinforcing sexism, either through our language, our behaviors, actions or non-actions, etc. I believe bell hooks’ words are relevant here:

All men support and perpetuate sexism and sexist oppression in one form or another… While they need not blame themselves for accepting sexism, they must assume responsibility for eliminating it.

This is not about men taking on “savior” roles, but instead taking responsibility for their complicity. We are complicit when we are silent about misogyny within movements; we are complicit when we tell women to ignore sexist oppression;  we are complicit when we laugh at misogynistic “jokes”; we are complicit when we encourage sexual objectification instead of challenging it; we are complicit when we continue friendships with these abusive men despite knowing the damage their misogyny is causing; we are complicit when we make the conscious decision to refuse listening to those who are calling us out on being silent or participants in any of the above.

Responsibility doesn’t mean we should speak for women either. As I was sharing with a friend, I often get tired of calling white people out on their racism all the time and think it’s important to have solidarity from anti-racist white allies. I don’t need white people to speak for me, for instance, though at the same time, I don’t want to be on the receiving end of racism while my white friends just stand around and do nothing. Similarly, it’s not enough for men to simply say, “Oh that’s messed up,” when they see or hear the sexism of male allies. It is important to confront these men, especially if these are men we work with, study with, have friendships with, etc. If we say or do nothing while women are struggling to address these issues, we are only resuming our complicity.

We need to seriously reevaluate and question what is happening in our communities. If a powerfully positioned “leader” in a radical space that strives to end all forms of oppression is a man who uses bullying, shaming, violence, and other oppressive tactics towards members in the group, why is this injustice allowed to continue? Why is he standing on a podium, dominating the mic, and leading a large rally of people who are seeking to end oppressive behaviors like his? Why is he held up as a “representative” for his community, being interviewed by the media, quoted in newspapers, or featured on popular blogs when there are women within the group who are not only fighting against the state’s racist, sexist oppression, but also against the misogyny within their communities? Oddly enough, when men tell women that they should “ignore” sexism or put their experiences with abuse “on hold” for the sake of “the greater good,” there paradoxically is an acknowledgment that abuse is taking place. And yet, despite this recognition of injustice, no action is taken.

We need to stop giving legitimacy to these men and start holding them accountable. We have to stop promoting them as “leaders” and start listening to the voices that matter. There needs to be collective action and communities need to work within a framework that understands that if we do not fight misogyny and heteropatriarchy, especially within our own groups, then our work will amount to nothing. Refusing to address these problems, as Morris crucially reminds us, has dangerous consequences and will work to strengthen the oppressive forces of white supremacy, heteropatriarchy, imperialism and other systems of violence and domination that seek to destroy us. Whether its men who write articles about women’s rights, men making speeches about ending patriarchy at activist rallies, or men who just think they “cannot be sexist” because they are “nice guys,” our work and words mean nothing if we deliberately refuse to accept and practice accountability. As so many anti-racist women of color and white women activists, academics, and community leaders have articulated in their work, heteropatriarchy and other oppressions cannot be dismantled if we do not also work to eliminate them within ourselves.

Photo Credit: #Leftfail

*I was reluctant to share this status message since I’m not friends with the author, but it was pointed out to me that his Facebook wall is open to the public. After verifying this myself, I decided to re-share.

UPDATE: Other readers have pointed this out already, but I recognize that “Vice” is not a leftist website. I apologize for the confusion and meant to clarify that. Later in the post, I mention that it is not only the sexism and misogyny in leftist spaces that should be a concern, but in all spaces, including on popular websites.

(Reblog) Black Girl Dangerous: When the Lesser Of Two Evils Isn’t Enough

There is an amazing post over at “Black Girl Dangerous” about the upcoming U.S. elections and how corrupt the voting system is in general. It says everything I’ve been wanting to say and so much more. Regular readers of my blog know I have been very critical of the Obama administration, especially its advancement of war and empire, but I couldn’t have said this better. I know many people who are voting for Obama only because he is the “lesser of two evils,” which I find to be a really problematic argument. It continues to disturb me that despite all of these reports of drone attacks killing black and brown women, men, and children in Somalia, Pakistan, and Yemen, people are somehow still “ok” with showing their support for Obama. As a Pakistani and a Muslim, I do find it hurtful when criticism of drone attacks and bombing of innocent people are either silenced, ignored, or justified. It’s so true, as Mia McKenzie points out in her post, that the typical response to criticism of Obama is, “So, you want Romney as president?” Some of us are even shamed by people we call friends and allies by being told that not voting for Obama is “like voting for Romney.” Just because a Democrat does it doesn’t mean it is more acceptable than a Republican committing these atrocities. When we think about the families who have lost their Loved ones in these horrible drone attacks, we must reflect on how the “lesser evil” argument does not apply to them. How can murder of their mothers, fathers, sisters, and brothers be considered a “lesser evil”?

I am reblogging an excerpt of Mia McKenzie’s fabulous post below. Please follow the link and take the time to read the entire article!

When the Lesser Of Two Evils Isn’t Enough

by Mia McKenzie

Yesterday, I wrote a post called Michelle Obama Looked Great Last Night! (Oh, By the Way, You Been Took). In it, I used a quote from Malcom X to illuminate the fact that the Obama Administration, and the democratic party in general, owes an incredible debt to the marginalized people who put them in office (particularly black and brown people), and yet, once they got there, they made most of the policies that would improve the lives of those very people their very last priority. Whenever I write anything like this, whenever I criticize President Obama and his administration, it is met with some version of, “Well, who do you propose? Romney? You want Romney as President?” Some people get hella mad.

Of course I don’t want Romney as President. I consider Mitt Romney an evil man, and the idea of a Romney presidency is a nightmare scenario in my mind. A Romney presidency would surely be worse even than the Bush presidency was. Bush took office during “good times” in this country, during low unemployment and a budget surplus. Romney would be coming into office under much more dire circumstances. The state of the economy still has people really afraid. And if history has taught us anything it has taught us that the more afraid people are the easier they are to control. The worst policies are enacted when people are too distracted by fear to notice, or too consumed by fear to see reason. No, a Romney presidency is certainly not what I want.

But the truth is, an Obama presidency is not what I want, either. I believe that war-mongering is just as bad when done by a black Democrat as it is when done by a white Republican. A well-delivered speech by a smart, pretty First Lady on her husband’s behalf doesn’t make up for the deportation of 1.4 million “illegal” immigrants during this administration (that’s 150% as many as Bush, by the way). “New black cool” does not erase the murder of innocent people, including children, by drone strikes in the Middle East. Not for me, it doesn’t. I am amazed that for so many of the people I know, many of whom are smart and good and thoughtful, it somehow does. Somehow, a smile and a new set of promises is all they need.

I need more than that. And yet, I’m told, these are my only choices. I am told that if I don’t vote for Obama, it’s like voting for Romney, which is worse (it’s really not that much worse). Obama may be the (very slightly) lesser of two evils (this from those who agree and are even willing to admit that Obama isn’t a great choice). The thing is, though, I’m sick and tired of having to choose between evil and slightly less evil. And it’s scary to see how content people are with such a “choice”.

It is the insidious evil brilliance of this corrupt system that gives us a “choice” between red and blue and encourages us to fight it out, year after year, decade after decade; that has us debating the merits of blue over red, and screaming at each other over the moral soundness of red over blue, all day every day, in churches and workplaces and at bars with our friends; that has us so passionately defending or attacking red or blue that we never stop and ask, What about yellow? What about purple? What about green with orange polka-dots?; that makes us forget (because it is in the best interest of both red and blue that we do forget) that this is really not much of a choice at all.

Read More – Black Girl Dangerous (When the Lesser Of Two Evils Isn’t Enough).

Mocking “Foreign Accents” and the Privilege of “Sounding White”

I’ve been giving this topic a lot of thought for a while, not only because of the observations I’ve made from white and people of color friends and allies, but also because I, too, have been guilty in mocking the “accented” English of people in my community and other communities of color. The imitation and mockery of these “accents” are sometimes conducted for seemingly “harmless” comedic purposes, but nonetheless those of us who speak the colonizer’s language in any form of what is commonly defined as a “Standard English” accent in white English majority-speaking countries tend to overlook our privilege and complicity in attributing stereotypes to bodies of color and perpetuating the harmful racialized narrative of “modern” versus “pre-modern.”

Being raised in the United States and attending a predominately white public school was never devoid of racism, but it is important to note how my white friends, classmates, and teachers would frequently comment on how “amazed” they were that I “didn’t have an accent” (remarks that I still get). Since a “Standard American English” accent is not regarded as an accent in U.S. mainstream media and society, sounding like all the other white kids and the white people I watched in popular film and television meant that I spoke “normally.” While I faced racism throughout my public school years, my being brown yet “sounding white” definitely made some part of me, no matter how small, feel like I “fitted in” or “belonged” to mainstream white America. It also made me feel superior to the (few other) South Asian students who, unlike me, spoke English “differently” and were more Otherized because of it. Even though I was racialized like them through the lens of the white gaze, my “non-existing accent” gave me an unfair advantage and created a dichotomy which I participated in, too: they were “FOBs” while I was at least “Americanized.”

At a previous workplace, I recall the difficultly one of my Indian co-workers faced due to his accent. He was explaining a transaction to a white customer, but she grew impatient and shouted, “I can’t understand you! I can’t understand you!” I stepped in and explained verbatim what my co-worker said and the woman understood and thanked me. I couldn’t help but notice what had just happened. My co-worker, although perfectly understandable and far more knowledgeable than me with regard to the work field, was yelled at because of the way he spoke, while I, a fellow brown man, was treated respectfully and as more “competent” because of my white suburban American accent. Interesting enough, we had a white co-worker who received compliments daily because of his European accent (I won’t disclose the exact country for privacy reasons). I lost count of how many times customers commented on how “attractive” his accent was, whereas our Indian co-worker was treated as “unintelligible.”

The perception and attitudes towards people with accented English in the United States varies from community to community and intersects with race, gender, class, religious background, etc. I anticipate that some people reading this post will ask, “Well, what about white people who speak with Southern accents, Canadian accents, British accents, Australian accents, New Zealand accents? They get stereotyped, too!” While white people with these accents may be stereotyped – some more positively than others (e.g. British accent treated as “sophisticated” and “sexy” at best, mocked for “weird vocab” at worst) – they are not cast as racial Others like people of color with so-called “foreign accents” are (and for those who want to insist otherwise, please follow these directions: 1. Point your mouse cursor to the top right of your browser. 2. See that “x” button? 3. Yeah, click that! Khuda hafiz!).

Unlike “Standard English” accents and various dialects of the language in North America and other English majority-speaking nations, stereotypes of accents described as South Asian, Arab, Iranian, African, East Asian, Latino, Indigenous/Aboriginal/Native American, and so on, are racialized and mark bodies as “incompetent,” “backwards,” uncivilized,” “subordinate,” “goofy,” and even “threatening, “sinister,” and “evil.” As noted in the example from my workplace, South Asian (or “Desi”) accents are not considered “desirable,” “cool,” or “comprehensible,” while British, Australian, or New Zealand accents are. In American TV shows and Hollywood films, there are countless examples of how Arabs, South Asians, Africans, and other people of color with accented speech are demonized, ridiculed, degraded, and/or used for comedic purposes. These media representations have a real impact on society, as Carla Chamberlin-Quinlisk (a former professor of mine in undergrad) explains below:

Accent, however, is more than a theatrical device and has also been linked to real life perceptions of competency, intelligence, and credibility.  In educational contexts, including language learning communities, non-native speaking students and teachers face judgments of academic or professional incompetence based on their language status (Amin, 1997; Braine, 1999; Hoekje & Williams, 1992; Kamhi-Stein, 2004; Liu, 1999; Thomas, 1999).  Moreover, decades of studies on language attitudes confirm that linguistic variation (accent and dialect) filters listeners’ perception of speakers’ intelligence, socioeconomic status, competence, education level, and attractiveness (Cargile, 1997, 2000, 2002; Cargile & Giles, 1997; Edwards, 1982; White et al. 1998).

As I continue this discussion, it is important to be conscious of how intersecting factors like whiteness and maleness play significant roles in giving people racial and gender privileges over others, despite sharing the same accent. Furthermore, what I want to focus on primarily in this post is how white people and people of color like myself, who speak with white or “Standard English” accents, participate in mocking so-called “foreign accents” and reinforce demeaning stereotypes about communities of color. When I and other people of color imitate these Otherized accents, we do so for a number of reasons – for laughs (especially around white people), for dramatizing stories we recount, for mockery of people we may know, etc. What we fail to see is how imitating these accents serves the purpose of disassociating and differentiating ourselves from non-native English speakers of color, as well as making strong implications that they are “backwards,” “silly,” and most importantly, forever stuck in the “pre-modern.”  In other words, we characterize them as “FOBs” who will always be sexist, illogical, violent, barbaric, and uncivilized because of their non-western cultures (as if white people with their “normal” and “civilized” accents cannot be sexist, violent, barbaric, illogical, etc.).  They, unlike us, are not “modernized” and can never assimilate “properly” into western society or be compatible with the west’s “superior” values. White supremacy undeniably marks all people of color as inferior, but when we reproduce these narratives of “modern” versus “pre-modern” in our own communities, we become complicit in normalizing the logic of white supremacy.

Additionally, we make spaces of exception for certain “FOBs.” That is, even though these individuals have accents, we don’t regard them as real “FOBs” because they are our friends, they live in the west, study in western universities, dress western, have “progressive” feminist politics, and so on. The real “FOBs” are the ones who, in addition to having accents, are bound to their “foreign” cultures and therefore must have “barbaric” and “oppressive” values.

Even in these spaces of exception, people of color with accented English are treated as somehow having “less credibility,” regardless of their education status. This is especially true in educational and workplace settings.  It’s upsetting how such hostility towards people of color with accents come not only from white people, but also from people of color who have white accents. I have consistently heard white people who self-identify as anti-racist and feminist refer to people of color with accents as the “immigrant generation” – a description used as code for “FOB,” and therefore “sexist,” “regressive,” “morally and intellectually inferior,” etc. Admittedly, I and other people of color who sound white participate in maintaining these gross generalizations and stereotypes.  In our discriminatory attitudes and jokes about the way they “mispronounce” words, we fail to take into account the struggles they face daily due to the racist perceptions of their accents. We fail to see how women of color with accents, for example, are further racialized and exoticized in a white supremacist heteropatriarchal culture and seen as more loyal to cultures, tribes, or countries that are marked inferior, savage, and uncivilized.

Some people of color mock the way other members in their community speak as a way of gaining “acceptance” by white people. For a long time, I imitated Desi accents around my white friends, classmates, and co-workers who would burst into laughter every time.  I decided to stop when they thought it was “ok” for them to mock the accents just because I did it.  While it’s certainly not the same thing when I imitate the Desi accent around only people of color, the privilege of not facing challenges because of our white accents rarely enters the conversation. I have heard others say things like, “I can’t stand the Desi accent, it’s annoying,” or “I hate the way Indians/Pakistanis talk,” or make innocent-sounding statements like, “Desi accents are hilarious!” These comments don’t take into account that there are real South Asians who actually live with the reality of racist remarks, angry looks, discrimination, and harsh judgment due to the stereotypes linked with their accents.

As many anti-racist feminist writers and activists emphasize, all of us need to hold ourselves accountable for our privilege and complicity. Although, for example, people of my skin color and religious background are demonized, discriminated against, and victimized by racist laws, there are certain advantages I have as a U.S. citizen and heterosexual male who speaks with a white suburban accent. If I apply for a job, my name, skin color, and religion are clear disadvantages, but my white accent will open more possibilities for me than for South Asians who “sound foreign.” When white classmates poked fun at me with “Apu accents,” they got more of a kick out of it when they did it to Indian, Pakistani, and Bangladeshi students who, in their minds, “spoke like that.” I had the advantage of saying, “I don’t speak that way,” which also served as a way of stating, “I’m not like them, I’m more like you.” I didn’t have to worry about being laughed at or feeling ashamed every time I opened my mouth. This does not dismiss the fact that people of color face racism on the basis of their skin color alone, but rather highlights on how we should recognize the different yet interrelated ways racism impacts us all.

I don’t deny that there are anti-racist ways in which people of color imitate the accented English of their communities. There have been times when I used a Desi accent in ways that I felt were empowering and a form of resistance against racism. We perform these accents to counter the stereotypes that are projected unto us and others in our community. However, we also need to remember that we have the privilege of “switching off” the performed accent and go back to speaking with white accents that will never be mocked, degraded, vilified, and judged.

I also don’t deny that people of color with western accents are sometimes perceived as having “foreign accents” due the way the dominant culture racializes them. In 8th grade, my English teacher sent me to an ESL class simply because I failed one test (I didn’t read the book!). Last summer, I interned at a counseling center and was told by the office manager that I had “a bit of an accent” after I told her I was born in Pakistan. I felt insulted and offended by both of these incidents and I would think to myself, “How could they say I have an accent? I don’t!” Until I was called out on how problematic my framing of these experiences with racialization were, I didn’t realize that my anger implied that there was something wrong with having a South Asian accent.  What I later addressed with my internship supervisor was not so much about whether or not I had an accent, but rather, what does it mean to have an “accent” and how are real people of color, who don’t speak English with “general” or “standard” western accents, perceived and treated? Instead of distancing ourselves from people of color who speak English “differently” and trying to make ourselves look more “acceptable” or “assimilated,” we should be confronting racist stereotypes and attitudes that are associated with “accents.”

As people of color who have the privilege of “sounding white,” we need to challenge the ways we imitate the accented English of people in racialized communities. White people, especially those who claim to be anti-racist allies, should never imitate these accents or feel that it is “ok” for them to do so.  I’m sure others can relate to these stories, but my parents and other family members constantly faced discrimination not only because of their skin colors, but also because of their language status. When I taught English to immigrants and refugees two years ago, one of the things that stood out to me was how the students wanted to learn English so that they could be understood at their jobs, apply for jobs, or not feel ashamed in front of their children.

In white-majority societies where the “speak-English-or-get-out” culture is very hostile towards non-English speakers, we need to take responsibility for our privileges and complicity seriously and stop stereotyping people of color with so-called “foreign accents.”  What does it say about the power of colonialism and the settler-state when people of color deserve mockery, shame, ridicule, and vilification for the way they mispronounce words in the colonizer’s language?  When white suburban American accents like mine are not considered an “accent,” but regarded as the “norm,” we need to challenge what it means to have an “accent.” We also need to challenge ideas about what it means to be “modern” and how stereotypes about “accent,” like race and religion, serve as markers for those who are cast as “pre-modern” racial Others.

Eid Mubarak, Readers!

Salaam everyone,

I was a bit sad when Ramadan came to an end yesterday. I know Allah is ever-present no matter what month it is, but still, I will miss Ramadan this year.

My family and I had a beautiful Eid celebration, alhamdullilah. I was quite proud of my mom for the Chand Raat event she organized at our Mosque. There was an enormous turnout and everyone seemed to have a fun time (we were up till 2 in the morning). In light of the recent attacks against Muslims and Sikhs, there were a lot of posts written about how these hate crimes frightened both communities. It upset me that one of my mom’s friends at the Mosque stopped attending the iftari dinners after the horrible Gurdwara shooting in Wisconsin. It also angered me that so many of these attacks against Muslims and Sikhs were going unannounced and unnoticed in the mainstream media. Many non-Muslim white people I spoke to hadn’t even heard of these attacks (including the shooting in Wisconsin!). Despite the increase of hate crimes and Islamophobia, Muslim communities in North America attended their Mosques to celebrate Eid without fear. Despite how racist Islamophobes scattered bacon strips on the ground before Eid in New York, the 1,500 Muslims in attendance carried on with their celebrations.

Everyone should have the right to celebrate in their house of worship without fear of being attacked.  I hope everyone had a joyous and blessed day! May Allah answer all of our prayers and protect all communities! Ameen!

Eid Mubarak. :)