Interviewed Farid Esack and he gave me his #umbrella he got as a gift the day before (instead of the traditional flowers guest speakers get). Because Belgians need it more. #faridesack #antwerp #motiefvzw #verzetishalal

Interviewed Farid Esack and he gave me his #umbrella he got as a gift the day before (instead of the traditional flowers guest speakers get). Because Belgians need it more. #faridesack #antwerp #motiefvzw #verzetishalal

I loved this show as a kid. All Moroccan kids I knew felt they could understand this way better than the white autochtoon kids :)

(via angriestamazigh)

#art on door in airport #agadir. (Picture from last September) #tmazirtino2014 #morocco #maghreb

#art on door in airport #agadir. (Picture from last September) #tmazirtino2014 #morocco #maghreb

West-obsessed anti-imperialists and Kobane, “genuine natives” and “fake natives”

Mina Khanlarzadeh wrote a great text that she published as a facebook note. I share a part here and put the link for the whole text below.

The global Left has no prospects other than commenting on sociopolitical affairs, and leftists, like most other people, are not actively part of any actual change-making in the current sociopolitical order. Even the idea of a sociopolitical order other than the existing various forms of capitalism seems like the script of a disturbing science-fiction movie. Yet the global Left mostly ignored Kobane, the Kurdish city in Northern Syria, a place in which egalitarian ideals have blossomed into daily realities and people in there have moved beyond nation-statism and identity-based divisions. Kobane stands on decades of struggle of Kurdish people in leftist parties or individually under the oppressive and anti-Kurdish policies in the region. One must look into the history of the Kurdish political struggle to unearth the seeds of Kobane; it is no random phenomenon, nor is it a dream fabricated by the Western media, as some commentators suggest. …

West-obsessed anti-imperialists, following in the footsteps of colonial traditions, use imagined sharp-boundaries to separate communities into friend/ good and enemy/ bad dichotomies. They unconditionally and uncritically support the political struggle of those whom they consider good/friend, and dismiss and belittle the struggle of those whom they consider bad/enemy. Accordingly, there are two kinds of brown people in the eyes of West-obsessed anti-imperialists: “genuine natives” and the “fake natives”. The belief that sociocultural practices in the Muslim world are distinct from liberalism lies at the foundation of this West-obsessed anti-imperialist worldview. …

West-obsessed anti-imperialists depict fake natives as savages who lag behind other communities and still practice tribalism; their miseries, therefore, are to be blamed on their tribal leaders. As As`ad Abukhalil (who writes the blog Angry Arab) recently said:

“The Kurdish [sic] people (through the reactionary tribal leadership) have never ever pinned their hope on the West without being let down.”

Abukhalil disregards the fact that Kurdish people have been the victims of major Arabization projects by nation states –not tribes!– under Bashar Al-Asad and Saddam Hussein. The Kurdish population did not have ID cards in Syria. In Iraq, 182,000 Kurds were massacred in the Anfal genocide and thousands were displaced. However, Kurdish people in Kobane have formed a political system based on religious, ethnicity, and political pluralism. As Derek Wall says: “Syriac Christian militias are allied with the YPG, which also draws in Arab and Armenian fighters.” Yet, West-obsessed anti-imperialists express a fear of Kurdification conducted by Syrian Kurds in case they would be armed (which at this point means in case they survive). …

Abukhalil uses tribal leadership, a key colonial term to describe the contemporary political practices of fake natives, in a way that exonerates ISIS and the Turkish government (and its global and regional allies), the major forces who have stood firm to slaughter Kurdish people and demolish their resistance. Instead he blames the miseries of Kurdish people on their tribal leaders’ reliance on the West. The resurgence of Ba’athi members and their worldview, a form of Arab nationalism that has a long history of genocide and hatred towards Kurds, in the ISIS, is neglected in this account. The key players, in Abukhalil’s opinion, are only the West and the tribal leaders’ reliance on them. Moreover, Abukhalil fails to see that the PYD/PKK ( the Kurdish Democratic Union Party/ the Kurdistan Workers Party), who are organizing and leading the fight against ISIS in the Arab world, has been listed as a terrorist organization by NATO, the United States, and the European Union. The PKK’s ideology is strongly influenced by communalism, not tribalism. Abukhalil overlooks the fact that Kurds are being slaughtered by ISIS, whose members despise Kurdish people based on existing worldviews within ISIS and the Anti-Kurdish Turkish state-nationalism that is fueling and protecting ISIS. As Kamal Soleimani has explained:

“According to one of the ISIS commanders in Kobane, the Kurds aren’t Muslim. In his perspective, the boundaries of Islam coincide with that of Arabness. Therefore, he says ‘the Kurds are not Muslim; they are an Iranian nation; I don’t know what they are doing in the Arab lands’ […].“

Full text where Khanlarzadeh suggests seeking support from the Zapatista movement can be read here:
Time to read. #SteveBiko #IWriteWhatILike #SouthAfrica #apartheid #book

Time to read. #SteveBiko #IWriteWhatILike #SouthAfrica #apartheid #book

I am not superwoman. My mother is not superwoman. My mother’s mother is not superwoman. I am, we are, soft. Can shatter. Crumble in your hands. Our survival does not mean we prosper. We are like other women but unlike them. So do not tell us we can handle anything. We only seem like superwoman, a figment of your imagination, because you have forced our lives to be perpetual labor with only seconds of relief. If we carry the world on our shoulders and the children on our backs, what are we but your glorified mules slapped with guilt praises of perseverance and strength. Our bones and our blood and our sweat have built the wealth of nations. Our burial should not be the first time we rest.
Yasmin Mohamed Yonis (via what-do-u-wanttt)

Exactly! You have too many of these men in Belgium who praise us as superwomen as long as we keep quit about their messy treatment of women.

(via angryamazigh)

I once started to do a PhD in African literature—in the UK—and I was told that I could only discuss African literature meaningfully using the postcolonial paradigm. I must point out that I was surprised when I came to Europe and found that there is still such intense focus on colonization within the academia. To me colonization was my grandfather’s quarrel. My concern was post-independence demoralization. That does not mean that I am not aware of the colonial reverberations in our time, but at that point in 2005 this kind of intense focus seemed anachronistic. I soon became resentful of post-coloniality, the way it seemed to impose itself on my study, the way the study draws you into that period and limits your attention to Europe’s action in Africa and Africa’s reaction to it, the way it encourages reactionary literature, the way Africans could not be held responsible for their misadventures. To me, the insistence on piling responsibility for all things wrong in Africa on Europe seems to agree with Albert Schweitzer’s comment that “The African is my brother but he is my younger brother by several centuries.” The older brother takes the blame for our mischief. Besides, it seems to me that any focus on coloniality is a focus on Europe. When I said that what I was being told to do did not make sense, my supervisor surmised “perhaps it’s because you don’t know how to read.”

To me it is of limited importance that the postcolonial focus on Europe is a censorious gaze; what matters is that Europe remains at the centre of African creative production, it still occupies centre stage. There is something not right about that for me. I am not saying that postcolonial study should be abandoned; on the contrary, it has given a lot of researchers from the margins visibility, it has brought attention to the colonized’s side of the story or what is referred to as writing back to the empire. However to me, at the moment, this postcolonial study is more essential to Europe than it is to me. I fear that this overemphasis on coloniality would lead to the production of African stories limited to the colonial time and its aftermaths. This effectively cordons off the re-imagination of Africa before Europe arrived just because the West offers a steady market for it. Remember Hegel’s idea that Africa has no historical part of the world; that it has no movement or development to exhibit? To me a failure to bring that past to the present seems to agree with Hegel…. I mean that we have not brought the Africa before colonization into our creativity, forcefully. We have not brought it to the attention of African readers or world readers. In the West it would be politically incorrect to say it but there remains sympathy or understanding for Hegel’s argument.

From Post-coloniality sells - An interview with Jennifer Nansubuga Makumbi:
Jaren geleden leerde ik in een moskee in Genk een belangrijke les over henna-tatoeages en zelfvertrouwen. Een vrouw gaf een lezing waarin ze besprak waarom het onder Marokkaanse meisjes een plotse nieuwe trend werd om hun handen trots te versieren met henna. ‘Wanneer gebeurde dit?’, vroeg ze ons. ‘Henna werd bij jullie populair nadat Madonna in haar videoclips henna-tatoeages had.’

Haar analyse lokte een kleine discussie uit. Sommigen twijfelden en anderen voelden zich betrapt. Ik hoorde bij die laatste groep. Hoewel ik van jongs af aan elk jaar henna op mijn handen kreeg bij speciale gelegenheden, werd het voor mij als tiener specialer toen een bekende artieste als Madonna dat ook deed. Toch drong het belang van de boodschap die we tijdens die lezing hoorden nog niet volledig tot me door.

Bijna tien jaar later denk ik regelmatig terug aan die bijeenkomst in de moskee. Nu denk ik telkens aan de henna-les als we als moslims of als bruine of zwarte Belgen niet voldoende zelfvertrouwen hebben om onze tradities te eren of om gewoon te zijn wie we zijn zonder eerst van buitenaf een goedkeuring te krijgen. Want daar ging de lezing eigenlijk over: hoe we soms onze eigen cultuur en religie niet waarderen totdat een witte Westerling die waardeert.
Deel van ‘Het bedreigende zelfvertrouwen van een moslim’, mijn column voor MO*. Lees meer: (via terwijlhasnaschrijft)
#henna. Work of my sister. #Eid #tradition #Offerfeest #OnsOfferfeest #mehdni

#henna. Work of my sister. #Eid #tradition #Offerfeest #OnsOfferfeest #mehdni

Eid mabrouk!! I wish all Muslims beautiful days with good food and beautiful people.

#Candy for the kids for #Eid tomorrow. | Eid actie bij Turkse winkel: 3 zakken voor 5 euro i.p.v. 6 euro #elfanid #chocolate #Offerfeest #OnsOfferfeest

#Candy for the kids for #Eid tomorrow. | Eid actie bij Turkse winkel: 3 zakken voor 5 euro i.p.v. 6 euro #elfanid #chocolate #Offerfeest #OnsOfferfeest

When you say “imperialism” and those who complain about a US centered view only hear your words as “US imperialism”..

I’m not Dutch. I’m Moroccan, and a Moroccan with Belgian nationality who lives in the Flemish part of Belgium and therefore uses the Dutch language. Please don’t call me Dutch :)

About the name: Tamghrabit means 'Moroccan woman' in Tachelhit which is a Moroccan Amazigh language.

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