‘My SUFI GHUTI’ by Sana Janjua

I clear my goddamn throat
with organic, saffron-shaded, Sufi Ghuti-

its superfood ingredients hand picked
from indigenous, stolen territories
by migrant workers and undocumented laborers,
patiently turning their ethanol-dusky sweat
into plastic-protected fruits I peel labels off from
– a brew of California apples, BC berries
reddened, like desire, with local beets-
which I lick as a concoction to give my
goddamn chest a birth-inducing thrust

to say “ALLAH!”,

as I gurgle out the news of a
“bomb nearly as nuclear as a bomb can be”
-thrown acid-facedly on Afghani soil-
into a pale sink turning blight and spongy
like my own mindless mind.

Some native informant,
I contemplate,
capture the scene of this acid faced-ness

-Phallic Pentagon: the imperial center
of rape, and rupture-

and make an award winning documentary,
so I could applaud
with all my limbs in limbo,
like a freak unleashed.

Every night, as a narcotic balm,
I turn to my Sufi Ghuti
– licking it-
to assuage my guilt of seeing too much suffering
with a tradition
set aside for balancing the worse with the good
-a tradition that a few good men
(residing in an hypoxic,
upper class intellectual wardrobe)
curated to get past the thorny delirium

that organizing and agitating,
and losing one’s mind happens to be-

because the oppressor ambushes from
“both sides now”, as Joni Mitchell sings.

Adrift on a low sail and high moon,
I soften the edge of the Ideological
with the narcotic mirth of my Sufi Ghuti,
and whirl into misty obscurantism

-the throttled misery of a child in echolalia-

as I ponder if it’s Marx or Bakhsh,
that makes me more air-lifted?

To my lover,
I write: I will fight for the visa
regardless of the contradictions-
so dialectical it sounds that I,
feeling enough ghuti-ized,
hum my forlornness
into the lungs of the daylight.

But, the night descends, you know,
and, I get lonely.
It feels like the end of days, as Syrians tell us,
and frankly speaking,
the Promised Messiah isn’t coming to town this year either.

(April 14, 2017)

Sana Janjua is a poet, performer and playwright who is a Founding Member and the President of Surrey Muse. She works as a Registered Psychiatric Nurse, and enjoys working in the field of mental health.
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View the Deleted United Nations Report on Israeli Apartheid

Below are links to the ‘disappeared’, ‘deleted’ and ‘taken down’ United Nations report on Israeli apartheid. The report titled ‘Israeli Practices towards the Palestinian People and the Question of Apartheid’ was removed from the website of U.N.’s Economic and Social Commission for West Asia (UNESCWA) at the end of last week ‘following pressure from the U.N. Secretary General.’ As well, Rima Khalaf, the head of UNESCWA, resigned ‘after she was asked to withdraw a report her agency published earlier this week that stated Israel is an “apartheid regime.” (mondoweiss.net/2017/03/resigns-refusing-apartheid)

Electronic Intifada has made it available, check it out below
electronicintifada.net

The 75-page report states in the beginning:

‘This report concludes that Israel has established an apartheid regime that
dominates the Palestinian people as a whole. Aware of the seriousness
of this allegation, the authors of the report conclude that available evidence
establishes beyond a reasonable doubt that Israel is guilty of policies and
practices that constitute the crime of apartheid as legally defined in
instruments of international law.

‘The analysis in this report rests on the same body of international human rights
law and principles that reject anti-Semitism and other racially discriminatory
ideologies, including: the Charter of the United Nations (1945), the Universal
Declaration of Human Rights (1948), and the International Convention on the
Elimination of All Forms of Racial Discrimination (1965). The report relies for its
definition of apartheid primarily on article II of the International Convention on the
Suppression and Punishment of the Crime of Apartheid (1973, hereinafter the
Apartheid Convention):

The term “the crime of apartheid”, which shall include similar policies and practices of
racial segregation and discrimination as practiced in southern Africa, shall apply to…
inhuman acts committed for the purpose of establishing and maintaining domination by
one racial group of persons over any other racial group of persons and systematically
oppressing them.

‘Although the term “apartheid” was originally associated with the specific instance
of South Africa, it now represents a species of crime against humanity under
customary international law and the Rome Statute of the International Criminal
Court, according to which:

“The crime of apartheid” means inhumane acts… committed in the context of an
institutionalized regime of systematic oppression and domination by one racial group
over any other racial group or groups and committed with the intention of maintaining
that regime.

‘Against that background, this report reflects the expert consensus that the
prohibition of apartheid is universally applicable and was not rendered moot by
the collapse of apartheid in South Africa and South West Africa (Namibia).’

It is outrageous that the report was removed and that the Honorable Rima Khalaf had to resign. Freedom of expression? International Law? Human rights? Integrity of research? Not if it doesn’t suit Israeli Power Holders in the United States.

Photo from: scribd.com

Fauzia
gandholi.wordpress.com

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Nigar Ahmad – A Great Punjabi Woman

nigar-ahmad1Nigar Ahmad (1945 – 2017)

Nigar Ahmad, an educationist and a woman’s rights activist, was one of the founding members of Women Action Forum (WAF) established in the 1980s to fight General Ziaul Haq’s Islamicization policies that attacked women’s status in Pakistan. Later, Nigar founded Aurat Foundation and served as its Executive Director for many years.

Her contributions to the enhancement of the status of women include mobilizing women candidates to run for local government during the 1993 and 1997 general elections, organizing networks of citizens’ action committees in 70 districts to provide support to women; organizing national conferences and radio programs to inform peasant women on health and agricultural issues. ‘She was a consultant to the United Nations Development Programme (UNDP) in 1991 on the gender impact of a watershed management project in Azad Kashmir. She presented a case study to the Asian Development Bank on a pilot on credit for rural women, and, as a consultant to the United Nations Development Fund For Women, has been involved in a rural credit and gender sensitization training program of UNDP staff. Nigar has also been involved with the National Commission on the Status of Women, and the South Asian Partnership. She was a coauthor for the report on Women’s Development Programs for Pakistan’s Eighth Five-Year Plan.’ (wikipeacewomen.org)

Nigar was awarded the Mohtarma Fatima Jinnah Life Time Achievement Award in 2010 for her work for the empowerment of women. She was one of the 1000 women proposed for the Nobel Peace Prize in 2005, and a nominee from Pakistan of the Global Sisterhood Network.

Nigar was suffering from Parkinson’s disease. She was admitted to a hospital in Lahore for chest pain where she passed away on February 24, 2017. She was the daughter of Mian Riaz Uddin Ahmad, a prominent civil servant in the Punjab.

nigar-ahmad-2

This is what Nigar had to say for George Bush, i wonder what she would have said for Donald Trump.

Fauzia Rafique
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frafique@gmail.com

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‘A standing ovation and a burning fire…’ by Harsha Walia

Arthur Manuel was undoubtedly one of the most committed and passionate and strong and inspiring Indigenous leaders of our time. I remember a talk that I was moderating that Art was a speaker on and someone else before him was describing three generations of Indigenous struggles. When Art spoke he said “So all these three generations you were talking about, I was part of all of those” as he went on to recount his forty plus years of unwavering efforts to challenge Canada at every level.

He was received, as he often is, with a standing ovation and a burning fire in everyone’s bellies.

When people ask me about law school, I say that I learnt more from Art than any class I attended. What (little) I do know about injuctions, trespass, criminal contempt, section 35, Sparrow, Calder, Delgamuukw, Tsilhqot’in is from Art. Like many others, I turn to Art’s words and cite him (including his trail blazing book Unsettling Canada) when it comes to understanding the scope of settler colonization and land theft.

His voice and clarity of vision is unparalleled, especially for settlers like me to heed.

When people ask me about burnt out in the movement, I recount the countless times I spent with Art in the middle of the night or early morning when he was passing through town on his way on the road in his truck for the next thirty hours straight to a community he had been invited to to speak about Rights and Title, the UN, the Treaty Process.

And when I would ask Art about if he ever got tired, he would say “when I get tired, I sleep. And then I get up and fucking fight for my land back.”

When people ask me about solidarity and alliances, I think of Art making so much time and room in his heart to listen to struggles of marginalized peoples resisting everywhere. He made so many trips into the city to attend gatherings in the downtown eastside, migrant and refugee community meetings, meetings in labour halls, and most especially with Indigenous peoples worldwide fighting extraction.

Art was also uncompromising and relentless, being a thorn in so many peoples side and yet winning everyone’s respect for his unwavering dedication.

When people ask me about intergenerational movement organizing, I speak about Art and how he patiently took me under his wing when i was an eager clueless (still am) twenty year old and so generously invited me into his whirlwind world of archives, maps, maze of policies and laws from the UN to WTO.

I think of the tremendous lineage of the whole Manuel family and what intergenerational legacies of resistance look and feel like, in the everyday teachings shared around kitchen tables that I’ve had the honour of joining at times.

Art was a leader and a mentor, and also a wonderful and generous and kind friend – he came for almost every cheesy birthday bash, when he drove through town every few weeks we’d go to his favourite Chinese restaurant (and sometimes if i could convince him to go to Green Lettuce :), he insisted on being our unofficial wedding photographer, he gave my baby her first basket that she slept in.

When things were hard in life, I would wake up to short late nite texts “Hang in there” or a personal favourite “Knock knock. Whose there? Hug”

All my love and prayers go out to Art’s family, his siblings, his children, his beloved grandchildren whom he absolutely loved sharing photos and antecodes of, the Secwepemc nation, and all those who held him close and were touched by his fire and heart. Art was a brilliant visionary, an inspiring leader, a mentor, teacher and a most generous friend. He is irreplaceable and it will take all of us to fulfill his consistent and clear vision of Indigenous self-determination and nationhood. As an ancestor, Art will continue to guide and lead us.

Rest well friend, rab rakha.

arthurmanuel-harshawaliaHarsha and Art

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artfamily-statement

More here:

Intellectual, activist, ‘giant’ Arthur Manuel sung out by family across the threshold to the other side

Arthur Manuel was loved and respected by many including my friend journalist Haider Rizvi, who came to know Art while working at the UN and whose accidental death in 2015 i haven’t mourned yet.
Fauzia Rafique

Film Review: Muzaffarnagar Baaqi Hai

muzaffarnagar-riots-_032716094254

Directed by Nakul Singh Sawhney

There was a time when Muslims and Hindus lived together in Muzaffarnagar. Their children played cricket. They celebrated Eid, Holi and Diwali. They worked the fields and sat on farmers’ collectives like the Bharatiya Kisan Union. The town was referred to as “Mohabbatnagar,” the city of love.

In September 2013, however, the Muzaffarnagar and Shamli districts of Uttar Pradesh suffered one of the worst pogroms in modern India’s history. Over 100 people (mostly Muslim) were massacred while more than 80,000 were displaced. Homes were wrecked, mosques were vandalized and dreams turned to dust.

In Muzzafarnagar Baaqi Hai, Sahwney probes the underlying causes of the pogrom. He shows how the BJP (and its agents) instigated the pogrom to win the general election of 2014 which brought Narendra Modi to power. The BJP was assisted in Muzaffarnagar by local Hindu Jats who used the pogrom to seize Muslim property, women and wealth.

Sawhney also unravels the BJP’s strategy in stirring up violence for votes. First, they turn Islamist terrorism into the new bête noire deeming Muslim youths as members of ISIS. Second, they revive the idea that Hindus have been “cheated” with election banners and posters speaking about “struggling” for Hindus. Third, they play on old anxieties of Hindu men about Muslim men stealing Hindu girls through the new “Love Jihad” conspiracy.

Those who survived the pogrom were put into camps. As Sawhney shows, however, the refugees failed to receive adequate provision for food or medical care. When it was discovered that over one hundred children died in the camps due to disease, the government has the camps bulldozed to avoid any unwanted scrutiny.

Muzaffarnagar Baaqi Hai is a difficult film to watch. Sawhney could have reined in the many threads in the documentary (such as the Bharatiya Kisan Union) for a tighter narrative and unity of theme. Still, in giving voice to the unheard and letting us enter their world, Muzaffarnagar triumphs.

Ambedkar, Buddhism and Caste

ambedkar

Written by Randeep Singh

Dr. B.R. Ambedkar was one of modern India’s most remarkable statesman. He drafted the Constitution of India, served as the country’s first Minister of Law and led the Untouchables in his fight against the caste system.

Ambedkar singlehandedly revived Buddhism in India. On October 14, 1956, he converted to the religion, prompting the mass conversion of hundreds of thousands of his followers. He created a new identity for India’s Untouchables, but he polemicized his interpretation of Buddhism in the process.

Ambedkar claimed that the Buddha did everything to uproot the caste system, but ignored the fact that the caste system remained entrenched in India throughout the Buddhist period (c. 268 BCE – 551 CE). He did not mention that the practice of Untouchability first emerged during this period. He gushed about how Buddhism gave India democratic parliaments with whip, quorum, resolutions, ballot voting and vote counting.

He still inspires me though and I believe that Buddhism, as secularized political philosophy, can help undermine the caste system. It was the first religion to challenge the caste system by turning upside down the concepts upholding it. Its insights in this respect are interesting from a modern, secular perspective.

Buddhism is concerned with the end of suffering as a human problem.  Its primary concern is to promote human welfare and happiness. It holds that only humans can end their own suffering through moral action, self-discipline, and understanding. No God, divine being, black magic, superstition or astrological charts are necessary.

Humans are equal in Buddhism in the sense of being equally capable of achieving enlightenment. They are equally subject to one universal moral law (‘Dharma’) with moral obligations to one another such as to respect one another’s life, liberty and dignity. This contrasts to the caste system which differentiates laws on the basis of caste.

The Buddha recognized the existence of caste in his society. He exhorted his followers, however, to emphasize the cultivation of moral character as an indication of self-worth. Caste or rather class in Buddhism arise due to human expediency, not divine sanction: it is a matter of vocation, not birth.

Caste is not static either. Like all existence, individual or collective, it is subject to change, interrelated and composite and conditioned by many interdependent factors. The seasons come and go, empires rise and fall and ancient communities perish. There is no “caste” other than the conditions giving rise to it.

Lastly, Buddhism left an important secular legacy for India. It inculcated a more humane ethic in politics (e.g. the reign of Ashoka). It formulated a social contract theory of government. It established inclusive social institutions such as universities, monasteries, and hospitals. Its appeal to reason, ethics and its concern for human well-being, can enlighten India yet.

 

The Burqini Ban

burqini

Written by Randeep Singh

The Muslim women of France are being forced to be free, again.

A few days ago, on a beach in Nice, police forced a woman to remove her burqini. The woman was fined and charged with disrespecting secularism. She stood in the shadow of four police officers armed with handguns, batons and pepper spray. She was gawked at by others, told to go home.

I am not a fan of the hijab, niqaab or any form of face or head covering. I think they are a form of oppression. But it is not my place to tear them off Muslim women. Nor is it the place of a state with all its coercive powers to force women toward freedom by having them remove their clothing or head covering.

Like any law or ideology, French secularism is not neutral. It is the product of French culture, history and society. It reflects the will of the French majority. It did little for its Jewish minorities living in an anti-Semitic French society and culture before World War II, just as it struggles to manage an ethnically and religiously diverse society today.

The Muslim woman’s veil, in particular, has long haunted France. Colonial France saw the veil as the major barrier to the spread of her superior, egalitarian civilization. In the Algerian War of Independence (1954 to 1962), the French called themselves liberators of Muslim women. In 1957, Muslim Algerian women were publicly unveiled as part of the French “emancipation” program.

Then there’s the policing of women’s morality. This, of course, is not unique to Muslim women. In 1907, the first woman to sport a sleeveless swimming outfit in Australia arrested. The two-piece bikini was banned in Spain, Italy and Portugal and denounced by the Pope. In 1967, French women in mini-skirts were stripped by a mob.

And of course, Saudi Arabia enforces the niqaab, Iran upholds the hijaab and Pakistan has its shariah-compliant bra. To veil or not to veil is a question answered by the state, cleric or clan, but rarely just left to the Muslim woman.

Further Reading:

https://www.theguardian.com/world/2016/aug/24/the-burkini-ban-what-it-really-means-when-we-criminalise-clothes