Pakistan mustn't let another young woman fall prey to the same fate as Malala Yousafzai

Samira Shackle reports from Pakistan.

Two weeks after the shooting of 15 year old schoolgirl Malala Yousafzai became international news, another teenager from the same region has said she fears she is next on the Taliban’s hit list.

Two weeks before Malala was shot, a red cross was painted on the gate of the family home of Hina Khan, a 17 year old advocate of women’s education, hailing from Swat. "I removed it but someone just repainted it," said Hina’s father, Rayatullah. "Then after Malala was attacked we received telephone calls threatening that 'your daughter is next,' and 'we have already sent people to Islamabad to target her’.”

The first call threatening Hina came two days after Malala was shot, to the mobile phone of her mother, Farhat Rayat. “It was early in the morning. They asked, ‘Are you the mother of Hina Khan?’ When I replied, they said her life was in danger — and so was mine. I broke down in tears.” Since then, more threats have been issued.

The family fled their native Swat for Islamabad in 2008, after an earlier round of threats. The mountainous province, also home to Malala, was briefly ceded to the Taliban in 2009 after a sustained insurgency. Both of Hina’s parents are long-time opponents of the Taliban and proponents of women’s rights. Since 1999, they have worked to promote development and literacy programmes through their organisation.

Like Malala, Hina began speaking out for women’s education when she was very young. In 2008, aged just 12, she joined her mother in her campaign to promote literacy for women in Swat and to open a school that taught computer skills and sewing to women. Hina has attended press conferences, appeared in the national press, and in the process, become a target for extremists. “The Taliban hate me because I raised my voice in favour of girls going to school,” she has said.

Perhaps the most worrying aspect of this story is that the Khans have received absolutely no protection from the authorities. This is despite the fact that the Malala case powerfully highlighted how real the dangers are for women in these areas. If the state is not going to take action now, when the public mood is one of revulsion with extremism, will it ever do so? This lack of protection is not an uncommon story. When I interviewed Mukhtar Mai, victim of gang-rape and iconic advocate of women’s rights, she gave a similar account. She regularly receives death threats, but despite informing the authorities, has been given no protection.

In the wake of the Malala shooting, politicians were falling over each other in their rush to denounce the incident, offer to pay for her treatment, and condemn the scourge of extremism. Where are those voices now, when another young girl is under a direct personal threat? Malala may have been hailed for her bravery – but how will more young women be encouraged to speak out, if it is so painfully clear that the authorities will do nothing to protect them? There is no point condemning a tragedy after it has happened. To prevent further tragedies from taking place, the state must stand behind the women defending the values it claims to hold dear.

Supporters of Malala gather in Islamabad. Photograph: Getty Images

Samira Shackle is a freelance journalist, who tweets @samirashackle. She was formerly a staff writer for the New Statesman.

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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.