Islamophobia in France

In late October 2020 French authorities raided the homes of suspected ‘Islamists’ – a term that is hardly distinguished from anyone that practices or speaks out for Islam, and police held children aged ten without clear reasoning other than the notion that these children might be radicalised. Clearly, even children are not exempt from Islamophobia in France.

In the midst of the global pandemic, France still finds time to continue its intense focus on Muslimness in the country. Following his earlier comments around alleged Islamic separatism, on 4th November 2020 French President, Emmanuel Macron, wrote in the Financial Times “Visit the districts where small girls aged three or four are wearing a full veil, separated from boys, and, from a very young age, separated from the rest of society, raised in hatred of France’s values.”

Bandung Before and After: Islam, the Islamicate and the De/colonial

It is difficult to feel sympathetic for dystopian fears in the US that the empire is dying and that this time it is for real. The pandemic has certainly made palpable the cracks in Euro-American coloniality; but since crisis is what capitalism is made of, we should not be too quick to succumb to its liberal threats that its demise will take everyone with it. We have heard this tale before. If Muslims survived the fall of the caliphate and communism, the collapse of racial capitalism may actually be an auspicious moment to think through the bonds between peripheries along the traces of unfinished decolonization projects.

Black Lives Matter and The White Society of the Spectacle

We have been here before: another killing of a Black man by a white police officer in the US. It is all too common. This time, however, something different, something else also happened. The social context is both racially familiar and racially unfamiliar. First, the racially familiar. Only a few weeks before George Floyd was killed, during the last week of February, a young Black man named Ahmaud Arbery was shot and killed by two White civilians in Glynn County, Georgia, while he was out jogging, and within the same time frame, Breonna Taylor, a young Black woman in Louisville, Kentucky, was also shot and killed by police officers who entered the wrong address with a no-knock warrant. Although the killing of Arbery was recorded on video and the killing of Taylor went under the radar for some time, their stories are so racially familiar that the killing of Floyd seemed to almost simply add another ‘seen it before Black execution’ to an expanding list.

Colonial Idol: Why Colston Must Fall

It has been just over two weeks since the death of George Floyd at the hands of Minneapolis Police, and the beginning of a wave of protests across the world. Whilst neither the first nor the last incidence of police brutality and murder against Black people, this event has acted as a spark in a global movement to demand changes to White supremacist structures and oppressions. An aspect of these protests, particularly in the UK and USA, has been the destruction and on some occasions dismantling of statues honoring the lives of slave merchants and historical White supremacists.

V For Virus

The loss of lives and the carnage caused by the COVID-19 pandemic – not to mention the scrambled response of global leaders to it – inspired me to revisit the above scene from V for Vendetta. Today, death tolls are exponentially rising against the backdrop of austerity cuts to public health infrastructures and, following China’s lead, global leaders have resorted to imposing national lockdowns and curfews to contain the pandemic. With a drastic dip in symptoms being reported in China, their government’s early success at halting the virus through a series of extreme lockdown measures, aided by surveillance technology, is being hailed as a model to be followed. Many countries have now initiated lockdown measures, including the UK, while the Indian government called for a day of national curfew and then a subsequent lockdown.

An Untoward Event: The Assassination Of General Soleimani

In 1827, while in command of a British squadron observing the ongoing war between Greek rebels and the Ottoman Caliph-sultan, Admiral Edward Codrington sailed past the entrance to Navarino Bay, caught sight of the Turkish fleet lying at anchor, and blasted it to the bottom of the bay. The absence of a state of war between Great Britain and the Ottoman Empire notwithstanding, Codrington was celebrated and promoted because beating up on Turks seemed to a lot of Brits like an intuitively good thing to do. Afterwards, since the overextended Ottomans did not respond militarily, the incident was officially declared “an untoward event.”

The Caliphate in Outer Space: The Final Frontier

In popular Eurocentric parlance, the Caliphate is viewed as a relic of a bygone era, its re-establishment constituting a central objective – if not, the objective – of Muslim “fundamentalists” and militants. Yet its trans-“religious” deployment is also evident in culture; for example, from a cursory survey of Western science fiction literature, which reveals how Orientalist framings are negotiated and drawn upon on a regular basis in order to maintain the image of the Caliphate as an institution haunting the future of both the known and unknown universe. The science fiction genre is often portrayed as a landscape enabling readers (and viewers in the case of film and television) to escape the limits of the ‘real’ world into distant ‘other’ worlds imagined as informed by utopian ideals and technological advances – worlds liberated from the ‘actualities’ of everyday life.

Can There Be Muslim Political Theory

In a 2008 article, I expressed the intuition that the conditions of post-colonialism make it impossible for modern Muslims to articulate credible political stances without accusations of either betrayal of their essential Muslimness, or of engaging in duplicitous interpretations of Islam inviting charges of dissimulation (taqiyya). The recent controversy surrounding the International Institute of Islamic Thought’s (“IIIT”) decision to cancel its annual Al-Fārūqī Memorial Lecture at the 2019 meeting of the American Academy of Religions serves to remind us of the high stakes facing Muslims when they attempt to act as public intellectuals on topics at the intersection of law, religion, and national security.

The Walking Dead of Islamism

In the memory of martyred president Dr Mohamed Morsi

The defeat of the AK Party candidate against the secularist CHP candidate in the June 23, 2019, Istanbul mayoral election was celebrated as a promising victory of democracy against Islamist Erdoğan. This was the “beginning of the end” for Islamists just as before. Indeed, we have heard this declaration of death at least for three decades. When the Orientalists first declared the end of Islamism -in the form of post-, failure, decline or moderation-, it was the early 1990s. For instance, Olivier Roy’s “The Failure of Political Islam” was published in 1994 (in French in 1992) and post-Islamism of Bayat appeared in 1996….

Not Acting as Prescribed: Zaira Wasim and Our Discomfort with Religion

In July 2019, 18-year old Kashmiri-born, award-winning Muslim actor Zaira Wasim wrote a detailed post on Facebook announcing her intention to withdraw from acting. The post began in a way that is familiar to a lot of people midway in their careers across the world – she talks about starting something five years ago (a career in the Hindi film industry), gradually realising that it is not for her and of the pressure on her to become someone else.