I deeply missed June Jordan today. Back in Fall 1995 (or was it 96?) the acclaimed poet read not her own poems, but those of her Arab students, at the first ever Berkeley “Poetry at Lunch” event. I adored her, and adored her even more when she courageously asserted that Arabs/Muslims were one of last groups it was explicitly kosher (read: not un-PC) to be racist or prejudiced towards in any given circle. Way before 9/11…
Tunku Varadarajan, a professor at NYU’s Stern Business School and a research fellow at Stanford’s Hoover Institution, recently wrote a piece “Going Muslim: America after Fort Hood.”(1) He coins the phrase “Going Muslim” to “describe the turn of events where a seemingly integrated Muslim-American—a friendly donut vendor in New York, say, or an officer in the U.S. Army at Fort Hood—discards his apparent integration into American society and elects to vindicate his religion in an act of messianic violence against his fellow Americans.”(2)
The contemporary religious revival is a complex business. In the same period that Muslim societies, in their weakness, seem to have re-embraced Islam, America, in its strength, has re-embraced Christianity. Western Europe remains avowedly secular. Despite the contradictions within the West, mainstream Orientalism holds that all cultures are developing towards the universal (or, more specifically, globalised) model of secular modernity and the market. The Muslim world experiences backwardness to the extent that it resists secularisation.
“The Crisis of Islamic Civilisation”, a subtle and erudite book by former Iraqi minister Ali A Allawi, challenges this thesis. Surveying the Muslims’ social, economic and moral failures, and the terror espoused by certain Islamist groups, Allawi suggests the problem might not be too much Islam, but too little.
Abdullah Quilliam was a 19th Century British convert to Islam, the founder of a mosque in Liverpool. He was also an anti-imperialist and a supporter of the Caliphate. He argued that Muslims should not fight Muslims on behalf of European powers, citing specifically Britain’s enlistment of Muslim soldiers against the resistance in Sudan. If Quilliam were alive today he would, at very least, be kept under observation by the British intelligence services.
It is ironic, then, that this activist Muslim’s good name has been appropriated by the government-backed and funded Quilliam Foundation, established in April 2008, supposedly to counter extremism in Muslim communities.
Those who read my stuff will know that I despise Wahhabism, and still more Wahhabi-nihilism. I oppose Islamic political projects which aim to capture control of the repressive mechanisms of contemporary Muslim states. I am stunned by the stupidity of such slogans as “Islam is the solution.” I take issue with anyone who attempts to impose a dress code or an interpretation of morality on anyone else, and I loathe those puritanical ideologies which fail to recognise the value of music, art, mysticism, philosophy, and popular and local cultures in the Muslim world. It is obvious that political Islam has often been exploited for very unIslamic purposes by the American empire and its client dictators in Saudi Arabia, Egypt, Pakistan and elsewhere. Nominally Islamic political parties bear a great weight of responsibility for diverting the Iraqi resistance into a disastrous sectarian war. The terrorist attacks on London in July 2007 were abominable crimes and a catastrophe for all British Muslims. I know all that, yet I oppose the Quilliam Foundation.