How Grampa Entered History and Left Again
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Grampa was an older man than most of them in the castle, already in his thirties, almost too old for war. Nevertheless it was a fresh dawn for him, who was finally finding confidence in himself, liking himself at last. No longer tongue-tied, he was popular with the soldiers. He found he had the gift of getting on with men from all social classes and all parts of the country. And he was able to make himself useful.
They put him in charge of accounts. At the end of each month he handed over the leisure allowance in big notes, money for beer and cigarettes and trips into Glasgow. The men seemed to hold him personally responsible for this snippet of good fortune. Cheers, Arnold, they said one by one, bright eyed, shuffling forward and bouncing out. But this was not his only job. He was also a medical orderly and, with his cool nerves, an attendant at operations. Bloodied, hot, he displayed the type of courage that tougher breeds couldn’t understand. Once he saw a man faint at the sight of a needle who had before that crash-landed, unruffled, a flaming fighter plane on the sea.
He had been considered officer material – he was bright enough for that and more – had been sent on the training course in Wales. But then, rushing across the grey fells, his knee gave in. He only grinned. He was used to such disappointments. He hadn’t gone to sea because he couldn’t distinguish blue from red. He had failed his school exams because of a huge boil exploding on his bottom. He hadn’t gone to art school, where he might have made a career of colour blindness, because his father, despite the art master’s recommendation, thought art school unbecoming. So he had been placed instead in the book trade at the age of 14, more properly the tea-getting, message-bearing trade. (Though after the war he was promoted to a position that fitted his more solid presence). He worked among hard and paper backs. Papery-thin he was himself, and ivory white. His mates called him snowball for the icicle down that clung to his albumen skull. Later on, when I knew him, the hair had gone, but the soft domed head remained, and the blue veins.
Abusing Quilliam’s Name
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.
Obscenity
This is, more or less, a selection from posts I made during the Gaza massacre.
According to the dictionary, obscenity is what is offensive or repulsive to the senses, or indecent in behaviour, expression or appearance.
From Palestine come pictures on the internet, and on al-Jazeera – burning half bodies, a head and torso screaming, corpses spilt in a marketplace like unruly apples, all the tens and hundreds of infants and children turned to outraged dust. A little more out of focus, but concrete, there is the obscenity of starved refugees and cratered farmland, of shriek-soaked hospital walls and babies born at checkpoints. Still further behind these instances, these symptoms, looms the brute and perpetual obscenity of the ancient Canaanite-Arab Palestinian people having been driven from their land into camps and walled ghettoes, where they have been repeatedly massacred. All of this is offensive, repulsive and indecent. The Western media, not wishing to offend our senses, keeps the obscenity quiet. Better put, they cloak the obscenity with the greater obscenity of untruth, of dreaming a pleasant version while people bleed and die.
This should concern everybody, and first of all writers and readers. For the prime obscenity for us here, away from the immediate death and panic, is the language we use to hide the reality of what’s happening. We use magical terms. This is how it goes:
A Decisive Turning Point?
The Guardian reports on British campaigning in Afghanistan, specifically an “operation” which ”took nearly 3,000 British troops, many engaged in gun battles, to capture an area the size of the Isle of Wight.” I do wonder what meaning the verb ‘capture’ has here.
The article relays stories told by “British officials” and a couple of named officers, stirring stories which involve “a risky air attack” and a “Taliban drugs bazaar.” Twenty two British soldiers have been killed in Helmand province this month alone, so I expect our officials are thinking very hard indeed about the stories they tell. The recent adventure is called ‘Operation Panther’s Claw’, and is hoped to be “a decisive turning point in the eight-year conflict.”
We shall see. In the meantime, what seems a potentially decisive sign is the language and direction of this Taliban ‘code of conduct’. It demonstrates not only a higher stage of organisation than at any time since the movement’s 2001 defeat, but also a leap forward in ethics and political understanding.
On suicide bombing, the code says
(These) attacks should only be used on high and important targets. A brave son of Islam should not be used for lower and useless targets. The utmost effort should be made to avoid civilian casualties.
And concerning relations with the Afghan people,
The Mujahideen have to behave well and show proper treatment to the nation, in order to bring the hearts of civilian Muslims closer to them. The mujahideen must avoid discrimination based on tribal roots, language or geographic background.
For obvious reasons it is difficult to know precisely how those under the Taliban umbrella think. But it’s certainly safe to say the movement is learning lessons very quickly. When the ‘old Taliban’ took Afghanistan over from the warlords in 1996, it had the open backing of the US-Saudi-Pakistani alliance. This time it will have to think, and change, and work much harder.
Bubbling with Energy
An edited version of this article was published in The National.
We entered Palestine from Jordan, across the Allenby Bridge and over the trickle which is what’s left of the diverted, overused, and drought-struck river. The Dead Sea glittered in the hollow to our left. Jericho, the world’s oldest city, shimmered through heat haze to our right. The site where Jesus was baptised was a stone’s throw away. Palestine is most definitely part of bilad ash-Sham, in the same cultural zone as Syria, Lebanon and Jordan, but it is also most definitely like nowhere else on the planet. Suddenly the superlatives were coming thick and fast.
Palestine feels as large as a continent – but one that’s been crushed and folded to fit into the narrow strip of fertile land between the river and the sea. The Jordan Valley depression is the lowest point on earth, part of the Rift Valley which stretches from east Africa, and it’s as hot as the Gulf. But only a few miles up from the yellowed, cratered desert into the green hills before Jerusalem, and the weather is very different. As we left our performance in Ramallah a couple of nights later, gusts of fog blew in on an icy wind. If a Palestinian in the West Bank manages to find an unoccupied hilltop – which isn’t at all easy – he can look all the way to the forbidden Mediterranean, and perhaps he’ll pick out the fields of his ancestral village.
A Visit to Hebron
This was published on the Reuters Great Debate blog.
There’s no pretty way to describe what I saw in Hebron, no tidy conceit to wrap it in.
I visited as a participant in the Palestine Festival of Literature, the brain child of the great British-Egyptian novelist Ahdaf Soueif. I was in the company of many wonderful writers and publishers, among them Python and traveller Michael Palin, best-selling crime novelist Henning Mankel, Pride and Prejudice screenplay writer Deborah Moggach, and prize-winning novelists Claire Messud and MG Vassanji.
Our first stop was Hebron University, where I ran a workshop on ‘the role of writing in changing political realities.’ The students were bright and eager; the only discomforting note was struck by a memorial stone to three killed while walking on campus, by rampaging settlers, in 1986.
After lunch we visited Hebron’s historic centre.
Demonising Iran
This was published in the Sunday Herald.
Two manifestations of Iranian modernity
The mainstream media narrative of events unfolding in Iran has been set out for us as clear as fairytale: an evil dictatorship has rigged elections and now violently suppresses its country’s democrats, hysterically blaming foreign saboteurs the while. But the Twitter generation is on the right side of history (in Obama’s words), and could bring Iran back within the regional circle of moderation. If only Iran becomes moderate, a whole set of regional conflicts will be solved.
I don’t mean to minimise the importance of the Iranian protests or the brutality of their suppression, but I take issue with the West’s selective blindness when it gazes at the Middle East. The ‘Iran narrative’ contains a dangerous set of simplicities which bode ill for Obama’s promised engagement, and which will be recognised beyond the West as rotten with hypocrisy.
The Green Still Resists
In one of the most contentious sections of his thoroughly contentious Cairo speech, Obama declared:
Palestinians must abandon violence. Resistance through violence and killing is wrong and does not succeed. For centuries, black people in America suffered the lash of the whip as slaves and the humiliation of segregation. But it was not violence that won full and equal rights. It was a peaceful and determined insistence upon the ideals at the center of America’s founding. This same story can be told by people from South Africa to South Asia; from Eastern Europe to Indonesia. It’s a story with a simple truth: that violence is a dead end. It is a sign of neither courage nor power to shoot rockets at sleeping children, or to blow up old women on a bus. That is not how moral authority is claimed; that is how it is surrendered.”
It’s difficult to know where to start with this. Perhaps by registering just how insulting it is for the representative of the imperial killing machine – responsible directly and indirectly for millions of deaths in Iraq, Afghanistan, Pakistan, Lebanon, Somalia – to lecture the dispossessed and massacred Palestinians on their occasional attempts to strike back. We can be sure that the sleeping children Obama is concerned with here are the Israeli children who live on the stolen land of Palestine, not the unsleeping, traumatised children of Gaza, several hundred of whom were burnt and dismembered six months ago. Then it’s worth remarking how the erudition and intelligence shown in Obama’s pre-presidential book ‘Dreams from my Father’ have been immediately crushed on his assumption of the presidency. How otherwise could his historical vision be so partial and simplistic? There was certainly a key non-violent aspect to the struggle for civil rights in the United States, but pretending that violence played no role in the process makes it necessary to ignore the American Civil War (half a million dead), Nat Turner, Malcolm X, the Black Panthers and rioting Chicago. Violence, or the threat of violence, was important in South Africa and India too, and certainly in Obama’s ancestral Kenya, and was the dominant anti-imperial strategy in Vietnam and Algeria.
Entering Palestine
I love it when Arab Christians have names like Omar. It shows, on their fathers’ part, a rejection of the sectarianism which cripples us. I know of a Christian family in Beirut which named its eldest son Jihad, and Muslim families with sons called Fidel and Guevara. Omar is not merely a specifically Muslim name; it’s more particularly a Sunni name, disliked by some Shia for theological-historical reasons. Omar is not a good name to have written on your ID card while driving through a Shia-militia-controlled area of Baghdad. But I know an Iraqi Shia woman whose brother is called Omar, because her father rejected the whole sorry sectarian business.
By and large, the Palestinians have avoided the curse. It’s still the case that if you ask a Palestinian whether he’s Muslim or Christian he responds, “Palestinian!” I mention this because our guide from Amman to the Allenby Bridge was a Palestinian Christian called Omar, and because the Palestinians, unlike their enemies, are proud of their diversity and pluralism.
Swaying in the bus aisle, Omar explained that Jordanian officers would check our passports but would not stamp them. “The Jordanian government has recognised Israel, but not Israeli control over the West Bank. Why are there Israeli police on the border and not Palestinians? Jordan recognises this as a crossing, but not a border.”
Suheir Hammad
Suheir Hammad is one of the Palfest participants who deserves a post to herself. A Palestinian-American, Suheir was born to refugee parents in Amman. She spent her first years in civil war Beirut before moving to Brooklyn, where drugs and gang wars raged. She is a poet, prosewriter and actress. Her poetry erases any distance between the personal and political, and is humane, passionate and particular. Greatly influenced in its rhythm, diction and pacing by New York hip hop, it fits snugly into the tradition of Palestinian oral delivery exemplified by the late poet Mahmoud Darwish.
Suheir stars in the film Salt of this Sea, but it is surely time someone directed her in a poetry performance DVD. You have to hear her read to really appreciate what she does. A good place to start is the poem First Writing Since, which concerns 9/11.
Ali Abunimah on Obama’s Lecture
Palestinian Obama. Zan Studio
Personally, I found it unpleasant to see Obama lecturing the Arabs, and the handpicked audience clapping as ecstatically as trained apes whenever the President (rather like Napoleon in Cairo) made an Islamic allusion. No matter that he said ‘hajib’ intead of ‘hijab’. Most depressingly, Obama’s address was heavily influenced by the Bernard Lewis school of Orientalism – Arab and Muslim anger is caused by the cultural trauma of modernity and a “self-defeating focus on the past,” rather than by very present realities, such as the ethnic cleansing of Palestine, the occupations of Iraq and Afghanistan, the destabilisation of Pakistan and Somalia, the unwelcome military bases in the Muslim world, and the support of dictatorial regimes such as Mubarak’s. Obama’s assumptions repeated falsities, such as the notion that Arab regimes focus on Palestine to distract the people from their own failings. In fact the Arab regimes do everything they can to take the focus off Palestine, as the Palestinian tragedy is the key symbol of the bankruptcy of the client regimes. And Obama mocked violent resistance while not saying a word about the 1400 just killed in Gaza or the million slaughtered in Iraq.
The best response I’ve seen to the speech is by Ali Abunimah, who studies Obama’s phrases well: “Suffered in pursuit of a homeland? The pain of dislocation? They already had a homeland. They suffered from being ethnically cleansed and dispossessed of it and prevented from returning on the grounds that they are from the wrong ethno-national group. Why is that still so hard to say?” Ali goes on:
Once you strip away the mujamalat – the courtesies exchanged between guest and host – the substance of President Obama’s speech in Cairo indicates there is likely to be little real change in US policy. It is not necessary to divine Obama’s intentions – he may be utterly sincere and I believe he is. It is his analysis and prescriptions that in most regards maintain flawed American policies intact.
Visit Palestine
Click here to see my photo album of people.
Click here to see my photo album of walls.
Click here to see my photo album of al-Khalil/ Hebron.
Click here to see my photo album of Ramallah, Bethlehem and Jerusalem.
Please read the captions.
I have just returned from a physically, mentally and emotionally exhausting week in Palestine. I was a participant in Palfest 09, the second Palestine Festival of Literature. It was a great honour to be in the company of writers like Michael Palin and Debborah Moggach, and Claire Messud, MG Vassanji, Abdulrazak Gurnah, Ahdaf Soueif and Jamal Mahjoub, the lawyer for Guantanamo Bay prisoners Ahmad Ghappour, Palestinian poets Suheir Hammad and Nathalie Handal, and all the others. I’ll do a post at some point on everybody there. It was an even greater honour to meet Palestinian academics, students, and people on the streets and in the camps, to witness their incredible resilience and creative intelligence. Something fearless in them slipped into me, and gave me optimism. A people like this can not be kept down indefinitely.
Muslim Writer
Something for the Muslim Writers Awards:
Am I a Muslim writer? American Jews and Russian Christians are what I read when I write. I like Syrian poets and Egyptian novelists too, but it would be difficult to argue that Nizar Qabbani is more ‘Muslim’ than he is ‘Arab’ or ‘Modernist’.
Is Islam a defining part of my personality? To be honest, it depends on the year. And what determines Muslim belonging anyway? Geography? Ideology? Linguistics? Surely not skin colour. Should Muslim writing be halal, and avoid beer and heresy? Should it intend to prevent vice and promote virtue? – if so, late Tolstoy was a Muslim writer.
It happens that my novel discusses tawheed, and that its most balanced character is a prayerful Muslim who wears hijab. I used the ideas and characters I found before me. But if I set my next novel amongst anarchist philosophers in the Ukraine, will I still be doing Muslim writing? It’s problematic, certainly.
I suppose if you can have Black writing and Gay writing and London writing you can have Muslim writing too. The label, like any other, is limiting if it’s used as a box, but liberating if we use it as a springboard. The point is, that as Muslims in Britain, many fictions are being written about us. Many are presented as fact. The Muslim label already looms large in the cultural imagination, and is skilfully brought into play by everyone from Martin Amis to Madonna. So we should write back. We – and I mean nothing more definite by ‘we’ than those who share a few key Islamic references, who don’t see Islam as foreign – have a million tales to tell. In Britain we are immigrants and natives, black and white and brown, rich and poor, taraweeh-praying and whisky-swilling, and mixtures of the above. For us to be heard in our variety is important, because heard voices empower. Voices heard through novels also work against ignorance, because novels, unlike the BBC, humanise. They deal in characters instead of abstractions, and raise questions, and so provide the human texture which the most well-intentioned news media cannot.
As Muslims in a non-Muslim or even Islamophobic society, I think we have something especially strong to contribute. We possess not only a fresh stock of stories and a range of new cultural forms, but also the enriched perspective and impatience with assumption that otherness and in-betweenness give you. To see all lands as foreign, through the eyes of a musafir – there is something in this which Islam and novel-writing share.
Syria’s Tolstoy
A book review for the Guardian:
Syria, more than most, is a land of stories and storytellers. The farmers and shopkeepers describe early Islamic battles or episodes from the Crusades as if they’d attended in person. A gathering of friends is quickly elevated into group performance of jokes, laments, myths, and conspiracies. Even the Syrians’ surnames suggest stories: there are families called The-Milk’s-Boiled, Sip-The-Yoghurt, and Undone-Belt. “The deeper you swim into our stories,” a village rhetorician once told me, “the more you understand that they have no floor.”
Yet Syria is better known for its poets, and its TV dramas, than for its novelists. Egypt, with its unending metropolis, is the home of the Arabic novel, and Egypt produced the Arabs’ master of fiction, Naguib Mahfouz. But a flame equally bright now burns from Damascus, via Germany. Here is the Great Syrian Novel, and its author Rafik Schami.
In “The Dark Side of Love” Schami exploits all the resources of the classic realist novel and then goes a little further, forging a new form out of Syrian orality. His basic unit is not chapter or paragraph, but story; a thousand bejewelled anecdotes and tales are buried here, ready to spring, but each is sculpted with such dazzling surety into the whole that reading the book is always compulsive. In its final, self-exposing passage, Schami compares his method to mosaic work, in which every shiny object is a beauty of itself, yet which in combination, at a distance, reveal a still greater beauty. The novel is even Tolstoyan in its marrying of the personal, social and political spheres, of private with national life.
Writer Talk
Notes for a talk to the Dumfries Writers Group tonight. It’s pretty narcissistic, but narcissism is what I do. I’ll also talk about the practicalities of finding an agent and a publisher, and about blogging.
Where does the urge to write come from?
It comes from the fear of death. From where all human effort beyond eating comes from. Maybe eating too. But the fear of death is only one way to say it. Writing is the attempt to control what can’t be controlled, to impose pattern on confusion, to battle time by recording it, to immortalise thought and sensation, and so to make them sacred. A vain but very human enterprise.
The film director Werner Herzog said, “I believe you can discover a very deep, ecstatic truth by fabricating.” I’m not sure what this means, but I’m sure I agree with it.
Also, for me, fabrication is a channel for passion which might otherwise express itself as anger.
Qunfuz 