A picture of Bahraini King Hamad bin Issa al-Khalifa decorates a tank as armed forces secure Manama's Pearl Square on March 19, 2011 Photograph: Getty Images
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Why is former Met police commander John Yates working for the brutal Bahraini regime?

Yates is defending a blood-stained Middle East tyranny.

Oh dear. What happened to John Yates? How did a suave, sophisticated, liberal British policeman, once tipped for the top job in the Metropolitan Police, end up shilling for a vicious Middle East dictator who shoots, teargasses and tortures unarmed protesters?

“Yates of the Yard”, as he became known during his pursuit of Tony Blair over the cash-for-peerages scandal, was appointed by the king of Bahrain to oversee reform of the country’s security forces late last year.

This was the very same King of Bahrain, Hamad bin Isa Al Khalifa, who had turned those security forces on his own people when the Arab Spring reached the country’s capital on 14 February, 2011. Protesters had arrived in Manama’s Pearl Square to demand greater political freedom and greater equality for the Shia majority. More than 30 people were killed in the crackdown that followed.

Opposition groups say that Yates, who quit the Met over the phone-hacking scandal, was hired to give the ruling al-Khalifa family a veneer of respectability – and he does seem to have taken to his new role with relish. In February, Yates told the Telegraph that the turmoil in Bahrain wasn’t the result of “organised protests” but “vandalism, rioting on the streets”.

Earlier this month, with human-rights groups calling for the forthcoming Bahrain grand prix to be cancelled, Yates intervened to urge teams to travel to the Gulf kingdom, suggesting that he and his family felt safer in Manama than in London. In a leaked letter, dated 11 April, Yates admitted that there were “nightly skirmishes” but claimed that these were “overplayed” by social media sites sympathetic to the opposition. “I feel completely safe,” he wrote. “Indeed, safer than I have often felt in London.”

Of course, if you’re in charge of security and policing for a brutal, unelected dictator, you do tend to feel quite safe.

Until, that is, the inevitable revolution comes. Then they’re often strung up from the nearest lamppost. If, and let’s cross our fingers here, Bahrain’s al-Khalifah ends up going the way of Tunisia’s Zine al-Abidine Ben Ali and Egypt’s Hosni Mubarak, Yates might well find himself desperately trying to book a seat on the first flight out of Manama.

The former Met commander is a disgrace. To cosy up to News International is one thing; to defend and dissemble on behalf of a blood-stained Middle East tyranny quite another. If Yates really believes Bahrain is “safe” and that the protesters are “vandals”, then perhaps he should venture out of his plush, air-conditioned office inside of the interior ministry in Manama and go and speak with the family of 22-year-old Ahmed Ismail, who bled to death last month after being shot by government loyalists at a rally. Or with the parents of 15-year-old Sayed Hashim, who bled to death on New Year’s Eve after being hit in the neck by a tear gas canister.

Yates was appointed to his post in December 2011; according to a recent report by the Bahrain Centre for Human Rights, there have been at least 30 documented cases between November 2011 and March 2012 where Bahrainis have died after confrontations with police or security forces. So much for his “reforms”. Yates of theYard has failed. Again.

Mehdi Hasan is a contributing writer for the New Statesman and the co-author of Ed: The Milibands and the Making of a Labour Leader. He was the New Statesman's senior editor (politics) from 2009-12.

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France’s burkini ban could not come at a worse time

Yet more legislation against veiled women can only further divide an already divided nation.

Since mayor of Cannes David Lisnard banned the full-body burkini from his town’s beaches, as many as 15 French resorts have followed suit. Arguments defending the bans fall into three main categories. First, it is about defending the French state’s secularism (laïcité). Second, that the costume represents a misogynistic doctrine that sees female bodies as shameful. And finally, that the burkini is cited as a threat to public order.

None of these arguments satisfactorily refute the claims of civil rights activists that the bans are fundamentally Islamophobic.

The niceties of laïcité

The Cannes decree explicitly invokes secular values. It prohibits anyone “not dressed in a fashion respectful of laïcité” from accessing public beaches. However, the French state has only banned “ostentatious” religious symbols in schools and for government employees as part of laïcité (the strict separation between the state and religious society). And in public spaces, laïcité claims to respect religious plurality. Indeed, the Laïcité Commission has tweeted that the ban, therefore, “cannot be based upon the principle of laïcité”.

While veils covering the entire face such as the burqa or niqab are illegal, this is not to protect laïcité; it is a security matter. The legal justification is that these clothes make it impossible to identify the person underneath – which is not the case for the burkini.

 

By falling back on laïcité to police Muslim women in this way, the Cannes authorities are fuelling the argument that “fundamentalist secularism” has become a means of excluding Muslims from French society.

Colonial attitudes

Others, such as Laurence Rossignol, the minister for women’s rights, hold that the burkini represents a “profoundly archaic view of a woman’s place in society”, disregarding Muslim women who claim to wear their burkini voluntarily.

This typifies an enduring colonial attitude among many non-Muslim French politicians, who feel entitled to dictate to Muslim women what is in their best interests. Rossignol has in the past compared women who wear headscarves through choice to American “negroes” who supported slavery.

Far from supporting women’s rights, banning the burkini will only leave the women who wear it feeling persecuted. Even those with no choice in the matter are not helped by the ban. This legal measure does nothing to challenge patriarchal authority over female bodies in the home. Instead, it further restricts the lives of veiled women by replacing it with state authority in public.

Open Islamophobia

Supporters of the ban have also claimed that, with racial tensions high after recent terrorist attacks, it is provocative to wear this form of Muslim clothing. Such an argument was made by Pierre-Ange Vivoni, mayor of Sisco in Corsica, when he banned the burkini in his commune. Early reports suggested a violent clash between local residents and non-locals of Moroccan origin was triggered when strangers photographed a burkini-wearing woman in the latter group, which angered her male companions. Vivoni claimed that banning the costume protected the security of local people, including those of North African descent.

Those reports have transpired to be false: none of the women in question were even wearing a burkini at the time of the incident. Nonetheless, the ban has stood in Sisco and elsewhere.

To be “provoked” by the burkini is to be provoked by the visibility of Muslims. Banning it on this basis punishes Muslim women for other people’s prejudice. It also disregards the burkini’s potential to promote social cohesion by giving veiled women access to the same spaces as their non-Muslim compatriots.

Appeals to public order have, occasionally, been openly Islamophobic. Thierry Migoule, head of municipal services in Cannes, claimed that the burkini “refers to an allegiance to terrorist movements”, conveniently ignoring the Muslim victims of recent attacks. Barely a month after Muslims paying their respects to friends and family killed in Nice were racially abused, such comments are both distasteful and irresponsible.

Increased divisions

Feiza Ben Mohammed, spokesperson for the Federation of Southern Muslims, fears that stigmatising Muslims in this way will play into the hands of IS recruiters. That fear seems well-founded: researchers cite a sense of exclusion as a factor behind the radicalisation of a minority of French Muslims. Measures like this can only exacerbate that problem. Indeed, provoking repressive measures against European Muslims to cultivate such a sentiment is part of the IS strategy.

Meanwhile, the day after the incident in Sisco, riot police were needed in nearby Bastia to prevent a 200-strong crowd chanting “this is our home” from entering a neighbourhood with many residents of North African descent. Given the recent warning from France’s head of internal security of the risk of a confrontation between “the extreme right and the Muslim world”, such scenes are equally concerning.

Now more than ever, France needs unity. Yet more legislation against veiled women can only further divide an already divided nation.

The Conversation

Fraser McQueen, PhD Candidate, University of Stirling

This article was originally published on The Conversation. Read the original article.