Blog Archive

Blog Archive – June, 2018

Why is Tariq Ramadan Imprisoned?

June 22, 2018

by Barbara Nimri Aziz

Harvey Weinstein isn’t in jail; neither is actor Kevin Spacey, chef Mario Batali, TV host Matt Lauer, nor New York attorney general Eric Schneiderman. Although some might like to see them behind bars. Even convicted felon Bill Cosby is free until he’s sentenced in September.

     (Being out of jail does not of course imply any of those accused are innocent. Their temporary respite could be related to the degree of their misconduct, the status of investigations underway, or the efforts of highly paid attorneys.)

     As the extent of widespread abuse of women came to light, I too could not help but recoil with anger. Then, sobering and remembering an unvoiced childhood experience, I signed #MeToo.

     When Tariq Ramadan’s name was added to the growing list of “MeToo” culprits, my response was distress similar to sorrow I felt learning about other ‘outed’ misogynists whose work I had admired.

     There’s a further worrying dimension to Ramadan’s alleged sexual misconduct, namely, his disrepute would be a blow to Muslims’ already uphill struggle to articulate the meanings and experiences of Islam to the public, a universal community needing to hear an eminently qualified and soft-intellectual voice in the debate, such as Ramadan’s was. (Never enthusiastic about Ramadan, I viewed him as an apologist at times. I also found his critiques of institutional Islamophobia and biased media too mild—maybe that’s the academic in him. So Ramadan may have been imperfect at many levels. But his calm style and his erudition are as needed as that of the regrettably few articulate Muslim leaders we have, including the irrepressible and savvy activist Linda Sarsour.

     The urgency with which Ramadan’s case be reexamined came to my attention four months ago in Alain Gabon’s lengthy account of the charges against Ramadan and the history of assaults on him by French leaders. I learned that Ramadan was in preventative detention in a Paris prison, held in solitary, denied medical treatment and contact with his wife (a French citizen; Ramadan himself is Swiss, of Egyptian-Arab origin).    

     Ramadan, without legal indictment or trial, was summarily jailed soon after the allegations surfaced. According to reports, he voluntarily traveled to Paris to answer the charges, only to find himself immediately detained, placed in solitary confinement without medication for a serious neurological illness. He remains imprisoned, subjected to unusually harsh conditions during these past six months.

     Tariq Ramadan is not only an Oxford University professor and highly respected author. He is a regular media commentator on Islam and Muslim affairs. Most who know his work were shocked learning he was accused by two French women of a serious sexual offence—rape. He’s one of a three Muslim leaders who faced accusations of sexual misconduct; of the other two—both Americans, and both exposed before 2017—one was eventually convicted, the second banished by the community, according to a US publication which then uses these cases to explore ‘personality worship’ in Islam! What about personality worship in America?)

      The American press ceased following Ramadan’s case after accusations surfaced. And the American Muslim community has been shamefully absent on the issue. Shameful because there is reason to believe Ramadan’s treatment is unjust (if not illegal), and because those organizations claim a human rights agenda. Although Ramadan was a featured guest at Islamic and other religion-related conferences, and his books are popular, the American Muslim community of mosques and Islamic organizations have remained silent since his arrest.

     Details of the case are well known, as documented in several lengthy articles, including that cited above. They report that there’s clear evidence that one enamored accuser had harassed and stalked him for years. Of the other’s charge, he maintains he was not in the city of the alleged assault. This accuser is said to be an associate of a well known French feminist with a long record of anti-Islamic behavior.

     These arguments do not posit that Tariq Ramadan is innocent. What concerns people familiar with Ramadan’s work in France are: first, a long history of attacks against him as a Muslim spokesperson by (mainly Socialist) political headers who include former President Sarkozy and Prime Minister Valls. Ramadan’s current case seems further prejudiced by its transfer to the office of Paris prosecutor Francois Molins who is concerned with cases of Islamic terrorism. Second, defenders question why Ramadan has been singled out for imprisonment when French film director Luc Besson and state ministers Darmanin and Hulot, all included in the list of accused rapists in the wake of #MeToo, have not been jailed. Thirdly, there’s outrage over the severe conditions of Ramadan’s detention.

     When more is learned about Ramadan’s prison conditions, and the credibility of his accusers is challenged, arguments in his defense are garnering attention, mainly in Europe; and a campaign on his behalf is now underway. Besides the worldwide appeal, and more than 151,000 signatories (to date) on the www.change.org petition, hundreds of scholars have recently signed a due process plea.

     This month, New Trend, the online newsletter, published by Jamaat Al-Muslimeen (06/10/18, #1762) called for inquires into Ramadan’s status. There, The Muslim Association of Britain publicly expressed its shock “to see that even the most basic rules of justice being flagrantly ignored by the French authorities”.

     For the present, a French court agreed that Tariq Ramadan’s wife may now visit him. Let’s see what further appeals produce.

[ Why is Tariq Ramadan Imprisoned? ]

The Interminable Palestinian Uprising

June 06, 2018

by Barbara Nimri Aziz

“Naila and the Uprising” is a new film about Palestine—an old story with a new edition. An almost exclusively women’s production “Naila” effectively employs evocative animation alongside compelling personal testimonials of Palestinian resistance 30 years ago.

The “Great March of Return” which the world just experienced-- immobilized and shamed by the silence of political leaders-- will doubtless be the focus of some future documentary. Naila’s story, which begins with her resistance efforts and imprisonment in the early 1980s, is nevertheless timely.

Why? Because every record of Palestinian civil resistance is linked to today’s, to the next, and to the last-- reaching back to the 1967 war. It was then that Israel imposed more severe restrictions on Palestinian life, when Israeli authorities explicitly announced their determination to suppress Palestinian aspirations of any kind, by any means, and to continue to expropriate their homes and lands.

Daily, in one form or another-- by one death each day or 60, by one smashed home, one detention or one prison sentence, one deported dissident, one miscarried baby, one interrogation, or one handicapped body, one uprooted olive tree, one ravaged field, one expropriated farm, or one more check point, one dispossessed family, by another law restricting residence in Jerusalem, or another barrier set along an ancient road—Israel hammers at Palestinian existence. Then, every day, or each month, or after a year, Palestinian resistance re-emerges.

“Naila and the Uprising” returns to the 1980s to reveal the early stages of what has become an inexorable reassertion by Palestinians of their history and their legal and moral claims. The primary voice within this film, Naila Ayesh, speaks to Majd, her now grown son, taking him and viewers to 1950, before his birth,

Majd’s mother was 8 years old, at school, when she heard that her home had been demolished by Israeli bulldozers. Now 60, Naila recalls her departure for Bulgaria to study 10 years later. There she met Jamal Zakout, the man she would marry, and with whom she would return to Gaza and engage together in their lifelong resistance to occupation.

Her story reminds us of now forgotten Zionist tactics, in this case, the exiling of dissidents. Zakout was one of many Palestinians expelled from Gaza. Moreover, we witness (with live footage from the event) how, when Naila and her son sought to visit Zakout (in Egypt), Israeli authorities allowed them to do so only if they remained away for two years. The history of heartless strategies employed by Israel is a long one.

           

The widespread deportation and imprisonment of Palestinian men at that time resulted in drawing Palestinian women more actively into the struggle, a point around which this film turns. “Naila and the Uprising” includes testimonials by colleagues of Naila, young women, their babies on their backs who began to march in protest. Their actions in turn led to the formation of women’s committees which helped launch a successful boycott of Israeli goods. (Today that kind of boycott is less possible since Israel’s grip on Palestinian economy is far more impenetrable.)

That 1988 boycott and the pervasive engagement of women in the resistance, the film argues, was a major factor in creating a sustained uprising-- what became known as the Intifada. (One could interpret last month’s Great March of Return resulting in 123 murdered  and over 13,000 wounded—as the latest expression of Intifada. There are bound to be more.

Completed in 2017, “Naila and The Uprising” is showing in theaters in Europe, Canada and USA with an upcoming presentation with the director Julia Bacha, on June 16 in New York

 

 

[ The Interminable Palestinian Uprising ]


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