Tuesday, 7 of September of 2010

Category » News

Selling impossible dreams

This article was just published in EMEL magazine.

Yes, it’s true, you too can be perfect. L’Oreal can give you the perfect hair, Oil of Olay can give you perfect skin, and Ralph Lauren can dress you in the coolest clothes.

You too can be like the perfect models in their adverts. You just need to believe in the dream, and oh yes, cough up a few pennies to buy the products. Thick glossy hair created by L’Oreal products, demonstrated by Cheryl Cole. Smooth wrinkle free skin under your eyes courtesy of Oil of Olay, as seen on model Twiggy, and a hip outfit demo’d on skinny models at Lauren.

Cole spends up to £200,000 per year to achieve her beauty, of which hair extensions are a regular cost. L’Oreal don’t feel it is misleading for her to promote their products even though their shampoo could never give the look of Cole’s extension-enhanced hair. The Advertising Standards Authority said this level of deception was acceptable because for two out of the thirty seconds of the TV advert, in small writing, it indicates that ‘some’ extensions may have been used. Twiggy’s advert for wrinkle-reducing eye-cream had all her under-eye wrinkles airbrushed out in post production.

Ralph Lauren's model looks impossibly ridiculous

Ralph Lauren’s model had been photoshopped so that her head was bigger than her pelvis. When criticism of the adverts was posted online, their lawyers sent round threatening letters to silence the critics. 

The beauty industry justifies airbrushing because it claims it is selling a dream. But their products are sold based on a deception and incapable of delivering the advertised airbrushed perfection.

These are con artists – people who set out to sell a product to meet a state that has been manufactured to be unattainable. And con artists have always existed.

Yet we are deceived today into believing this perfection is attainable through a number of more modern tools. We have a more visual culture now, where images visualise on giant billboards the perfection that our lives ought to be. Of course, those lives are airbrushed and carefully staged, impossible for the products to deliver against. However, because we can now actually see the utopia that the products will turn our lives into, the impossible dream reaches a new dimension – suggesting to the believing innocent eye that the impossible is in fact possible.

But the bigger problem is this: selling dreams that can never be realised is now sanctioned. Corporations have now established as legitimate ‘right’ to sell impossible-to-achieve dreams.

The financial sector sold things that were never real, products that were derivatives of products and not real actual things. We were told this was good for us and for our economy. But what was sold was so vapid and intangible that it took but a blink of an eye for it to disappear. No wonder ordinary people with ordinary common sense were left baffled as to where did all the money suddenly go? The boom was built on fluff that never existed and as soon as one part of the manufactured dream was exposed as an ephemera, the whole thing vanished in an instant.

Political parties are doing the same – they create a brand like “Broken Britain” and then ’solve’ it with their own branding and puff. The Conservative party will solve Broken Britain with Big Society.  It’s all just so much upper case branding, and so little real product.

Even extreme religious leaders sell the ‘dream’ of paradise to persuade innocents into killing themselves and others. They say: it’s us or them, and then offer a solution of violence and criminality, where the death of innocent people is airbrushed out of the equation, and utopia is created from an act of violence.

We’ve institutionalised the legitimacy of selling a dream that can never become reality. In fact, selling dreams has been made to seem to be a good thing because shopping for a dream life is supposedly in the interests of consumers. We’ve been told that what consumers want most is to buy into a dream. No matter the hollow feeling that’s left when failing to achieve perfection from oversold products.

We’ve been told that the fluff and stuff is important in creating our dream lives. Fluff is not fulfilling. And aspiring to something impossible simply results in heartache.

Our institutions are condoning selling ephemeral intangible fluff, rather than real things that will make things better in real terms. But it is to producing and selling real things, that can achieve real outcomes, based in reality, that we must return.


Guest Post on Spirit21 from David Miliband, Foreign Secretary.

It’s Friday today, Jum’ah, and as a special treat, the Foreign Secretary has written his first ever posting on a Muslim blog, here at Spirit21. David Miliband is no stranger to cyberspace and writes his own prolific blog over at the FCO website.

It would be fair to say that the relationship between the Foreign Office and the British and global Muslim community has been a tumultuous one (ahem, understatement), and many Britons, including British Muslims, believe that the Foreign Office needs to be held more strongly to account, and should adopt a more proactive and ethical approach to Foreign policy, working in partnership with Muslims and the Muslim world.

So here is your chance, people: our Foreign Secretary is reaching out and wanting to create dialogue, so take up the opportunity to question him – that’s how we create change. I’ll be posting my own comments a bit later, but dear readers – grill him, debate with him, criticise him, offer him positive and innovative policy ideas.

Foreign Secretary: here is your opportunity to listen and to make real change. And you should keep going with more direct engagement like this with the electorate – we like it when our elected politicians talk to us directly, really listen, and then make real the aspirations of the people of this nation.


David Miliband: Compromise and coalition of consent required

There is hardly a more important issue than how we build strong coalitions with Muslim majority countries on issues as diverse as non proliferation or climate change, or how we deepen understanding between people of different faiths. This was the theme of my speech yesterday in Oxford.

There is a need for humility in the West but there is also a need for responsibility from all sides rather than finger pointing. No speech can be the end of the matter. The speech focuses on the importance of politics and arenas for politics where compromise and communication are the order of the day. That is why I am grateful for the opportunity to engage through Spirit 21.
There are hard questions left unanswered in my speech and tensions within it. But if Gallup are right that the vast majority of people in Muslim majority countries say they admire the commitment in the West to the rule of law and free speech, but want to see these values consistently applied, then there is more than enough room for all of us to shape common rules for what the Prime Minister calls “the global society”. As this morning’s FT editorial says, if we are asking the rights questions, then at least we are on our way to getting the right answers.
David Miliband

Save the Children’s World Record Run this weekend…

I’m not one that usually advertises many other events on my blog, but this one caught my attention: Save the Children, and a new charity called IF which seeks to raise money for worthwhile causes through fun and innovative ideas, are staging a World Record breaking attempt for “the most people running 100 meters in a 12-hour relay.” (according to the Guinness book of records official title). I think the number will be around 3000 – 4000 people, who will run in relay at Mile End Stadium, and hopefully bring the record in for London. Each runner is being asked for £100 sponsorship minimum, which means that the run could raise upwards for £300,000, which will be donated to Save the Children’s Humanitarian fund for Gaza.

It’s great to see innovative ideas for fundraising, especially those which challenge the participants themselves. I wish all the runners well.

You can read more here, and of course, remember to get out your chequebook, or access your paypal account: http://www.ifcharity.com/gaza100.html


Muslims: beyond the caricature

This article was just posted at the Guardian’s Comment is Free

The Muslim attitudes survey reveals a loyal community, keen on integration – far from the usual stereotypes

My British glass is half empty. According to a Gallup poll released yesterday, only half of the UK population identifies itself as very strongly British. And in Germany only 32% of the general public feels that way about being German. Who then identifies most strongly with their nation, reaching a whopping 77% in the UK? Muslims.

This refreshing piece of information is part of a wider picture that Gallup paints of a European Muslim population that is more tolerant and integrated, as well as more strongly identified with Europe’s nations than other communities. It is an excellent and much-needed study, capable of informing the ongoing debate about the situation and place of Muslims in Europe.

The report investigates the usual allegations levelled at Muslims. It establishes that religiosity is no indicator of support for violence against civilians and that in the UK and Germany Muslims are more likely to state that violence is not justified for a noble cause than the general public.

This vital information needs to be channelled immediately into policy, where Muslims are only ever seen through the prism of violent extremism and are falsely considered to be predisposed to violence when in fact the opposite is the case.

The idea that Muslims want to live in isolated “ghettos” is also untrue. Muslims are in fact more likely to want to live in a neighbourhood that has a mix of ethnic and religious people: 67% of Muslims vs 58% of the general public in the UK, 83% vs 68% in France.

Muslims also believe that it is nonreligious actions that will lead to integration – language, jobs, education. For example, over 80% of Muslims in the UK, France and Germany believe that mastering the local language is critical.
Whilst both the general and the Muslim populations believe these things are essential for integration, these are the areas where Muslims are found to be disproportionately struggling. They have lower levels of employment and lower standards of living. For our public discourse and for government, this is where the focus needs to be and funding need to be applied.

The really worry is the gulf between how Muslims see their integration into society and how the wider population sees them. Some 82% of British Muslims say they are loyal to Britain. Only 36% of the general population believe British Muslims are loyal to the country.

This has its roots in misinformation and miscommunication across society and means we all need to work hard to dissipate the dark cloud of fear that hangs above our heads. The Gallup report points to other countries like Senegal, Sierra Leone and South Africa which have a very high level of tolerance and integration across society and suggests that this may be a result of governments that actively promote religious tolerance, recognise multiple religious traditions in official holidays and national celebrations and enshrine religious freedoms in the constitution.

As a British Muslim woman who wears the headscarf, I was particularly proud to see that in Britain the headscarf is seen positively. When asked what qualities it was associated with, a third said confidence and courage, and 41% said freedom. Some 37% said it enriched European culture.

Instead of building on the platform for understanding and communication that this report brings, the mainstream media coverage has sensationalised the report by reducing it to one thing: Muslim opinions about sexual relationships.

To be sure, Muslims are indeed more conservative than the general population, but this is perhaps a trait shared with other religious communities. In fact, the areas which concern Muslims are in some cases those that we find socially contentious anyway: pornography, abortion, suicide, homosexuality and extra-marital relations.

French Muslims appear to be more “liberal” with regards to sexual mores than German or British Muslims. This is a red herring. It does not necessarily mean that they have “more integrated” sexual attitudes. All it seems to reflect are broader views on sexuality in those countries. For example, the French public considers married men and women having an affair far more morally acceptable than Brits or Germans, and this difference is reflected in the Muslim population across all three countries.

The danger in focusing on sexuality as a litmus test of integration is that in turns this into a one-issue debate. The point here is that it is that it is completely irrelevant to a discussion of integration and a happily functioning society, where mutual respect and understanding for each others moral codes – whether we agree or not – ought to be the foundations for a shared vision of a shared society. We see this in the statistics about homosexuality: it’s true that no Muslims in the UK found this to be morally acceptable (though there is a 5% margin of error for Muslims across all the statistics in the report). However, this needs to be seen in context of the fact that Muslims are more respectful of those different to themselves than the general British public. The important point here is not that we should have homogeneous social and moral attitudes, but that we can respect and live with those who hold opinions at different ends of that spectrum.

The message is this: we should use this report to silence those who spread hate once and for all. We need to move on from the monochromatic discussions of loyalty being either to the state or to religion, discussions that force a choice between “my way or the highway”.

Our glass is actually more than half full. There is much hard work to be done, and many aspects of economic and social policy that need to be addressed, but the status quo offers all of us much hope for an integrated future. It is a future that can be built on the evidence before us of ample scope for dialogue and understanding.


We must face the crisis in Darfur

This was published today in The National

One of the loudest voices raised in support of Darfur has been George Clooney’s. He is one of a number of American stars, including Angelina Jolie, Mia Farrow and Macy Gray, who have been working to raise the profile of this crisis. Their actions have been met with cynicism in the Middle East and in Sudan. “Hollywood celebrities think they can come and be famous by claiming they support the people of Darfur,” said one of the president of Sudan’s advisers.
Whatever their motives, Clooney and co are at least doing something. Middle Eastern countries, by contrast, have shown a shameful lack of interest in the suffering of the Darfuris.The nation’s crisis began just as the 20-year conflict between northern and southern Sudan looked to be coming to an end. Rebel groups in Darfur began attacking government targets, accusing Khartoum of oppressing “Black Africans” in favour of “Arabs”.
The language of race used to describe the conflict has been virulent, and evoked rather simplistic passions. In the West race is a sensitive issue, which may be one reason why Darfur has become a pet cause of Hollywood stars.

By the same token however, the apparent indifference of Middle Eastern countries may be because they consider Darfur to be a tribal or “black” issue.

But the conflict is not about race: closer analysis reveals that it began as a dispute over tribal lands between the nomadic tribes, referred to in shorthand as “Arab”, and the permanent farmers, referred to as “African”.

Famine, drought and changing land usage led to clashes about territorial rights which have yet to be resolved.

In addition, Darfuris became increasingly angry at the low level of services they received from the government by way of water, sanitation, health care and education and felt they had been left out while the government focused on Khartoum and the south.

I went to see Darfur with my own eyes at the end of last year. In the camps outside Al-Geneina, the capital of West Darfur, I saw families living in tents no more than three metres square, with rationed food and water.

Aid agencies were doing their best, but the Sudanese government is not keen on their presence and, with the crisis into its sixth year, donors are growing weary.

At one school I visited, scores of fidgeting youngsters dressed in white stood under the midday sun facing inwards to a small centre stage where their head teacher led them in vibrant song. Their joillity belied the pain many had endured, especially those old enough to remember the bloodshed, fear and crisis that began in 2003. I spoke to two young girls.

“I’d like to become a lawyer when I’m older,” 16-year-old Fatima told me. “I want to be a writer,” said her friend Layla. “Why?” I asked. “To make our country better,” said Fatima. “So it doesn’t happen again,” said Layla.

From Darfur, I went on to Cairo, Jeddah, Riyadh and Doha to highlight its plight. In these Middle Eastern cities, however, people were strangely angry that the conflict in Darfur was being raised as an issue. “What about Palestine? Why aren’t you talking about Palestine?” they said.

But the oppression in Gaza and the West Bank does not outrank the suffering of Darfur, or vice-versa. Suffering is suffering wherever it takes place, and must be spoken about, fought against and stopped, no matter who the perpetrator, no matter where the location.Why should the suffering of Darfuris be diminished? Human hearts are big enough to remember and mourn the plight of many, not just one.

More than 1,400 people were killed in Gaza during Israel’s recent onslaught, an event that can only be described in lay terms as a contained massacre, part of more than 60 years of killing and suffering.

In Darfur too, the numbers are heart-wrenchingly high. According to the UN, 300,000 people have been killed since the crisis began, a further 2.7 million people have been displaced from their homes, and five million people are living on aid. It makes for grim reading. Khartoum puts the figure of those killed closer to 10,000.

Whatever the number, the crisis is real, and the lack of instinctive empathy concerned me. It was as if people did not want to believe that such brutality could happen in another Arab Muslim country. Darfur is a complex issue, but this should not stop any movement for sympathy and aid to support the human beings who are suffering daily.

Middle Eastern countries, Arabs and Muslims, need to step up and start contributing to the aid effort. If they are serious about relieving suffering, then first they need to contribute financially. The amount donated so far has been pitiful, and has gone straight into the hands of the Sudanese government.

In addition, the Middle East needs to contribute human resources by training and dispatching more aid workers.

In terms of taking an active role in negotiating peace, Middle Eastern failures abound both for Palestine and Darfur. Only the recent Qatari initiative for peace in Darfur appears to have a measured, sustainable – and dare I say it – hopeful glimmer.

Last month the International Criminal Court (ICC) issued a warrant for the arrest of the Sudanese president Omar al Bashir on charges of war crimes and crimes against humanity. Many Darfur campaigners questioned the wisdom of such a move, fearing it would hamper their own efforts to resolve the crisis, especially when Sudan was moving with democratic elections and the Qatari initiative looked hopeful.

Mr al Bashir in response called the ICC “undemocratic”, accused it of “double standards” and expelled 13 aid agencies from Darfur.

In defiance, he attended the Arab League summit in Qatar last weekend, which rejected the ICC warrant. “No Arab president will be let down,” said a statement. “We are going to fight until the end.”

The ICC along with aid agencies are seen to be pursuing a biased western agenda, leading Arabs to instinctively side with the Sudanese government without any real assessment of the situation. What Sudan actually needs is not blind support, but critical friends.

For the Middle East and for many Muslims, the contrast in approach to Darfur and Palestine is revelatory. Darfur is complicated.
Darfur means disentangling the moral rights and wrongs of all parties who are Muslim, and bluntly put, there is not the moral fibre nor the political will to do so.

Palestine is a simple moral judgment – them and us. The oppressor and the oppressed are clear, and the swell of public opinion is in one direction, making it easy to shout and protest. Both conflicts are horrific and are taking a huge humanitarian toll. Each life lost is a loss to all humanity, whether it be in Gaza, Darfur or elsewhere.

We must reach through the complexities of the political situations and apply universal moral standards. Only then will we be able to identify where in the conflict lies justice and ultimately peace.

To have the credibility and moral authority to do so, we must show an even and compassionate hand no matter where or against whom the suffering is being perpetrated.

When Clooney visited Darfur in 2006 as a reporter, he was accompanied by a man who is now president of the United States.

At that time Barack Obama said: “If we care, the world will care. If we act, then the world will follow.” President Obama is sticking to his message. Last week he sent his envoy Scott Gration to kick-start peace talks between the Sudanese government and the rebels.

It is part of his wider outreach to the Middle East.

The time has come for the Middle East to reach out as well. An important first step will be to focus on achieving peace in Darfur.

Beyond the bounds of religion

I had this published on the Guardian website today.

Beyond the bounds of religion
Muslims should see Gaza not as a tragedy for the Islamic world, but for all human beings

Obama is offering a hand of friendship to the Middle East and the wider Muslim world. This week he marked this new relationship, based in “mutual respect”, by dispatching George Mitchell as his special envoy to the Middle East. Mitchell is a veteran of the Northern Ireland peace process and is widely held to be a fair broker.

“I have Muslim members of my family. I have lived in Muslim countries,” Obama stated. But is this enough to allow him to connect to the worldwide Muslim community which is watching to see whether his actions live up to his words?

The internet has exploded with Muslims expressing their anger, despair and frustration at the ongoing war. My inbox bubbles up with the emotion of email after email with photos of death, invitations to rallies and lectures, multiple Facebook campaigns and groups as well as the urgency of fundraising for aid.

For the first time since the rally attended by a million Britons just before the invasion of Iraq I have joined in protests. Held in London, around the country and across the world, they represented the people’s voice in its most raw and purest form. Those who participated came from all over the country, from all ages, creeds, colours and backgrounds, including, but not limited to, Muslims. Those who raised their voices were all human beings, religious or not. But who was listening?

Not the BBC it seems, which has drawn huge criticism from across the board for refusing to air the Gaza appeal. Nor Lord Falconer who defended the BBC decision on Question Time on Thursday night by saying that seeing the suffering of Palestinians might make people “sympathetic to the Palestinians” and “hostile to the Israelis”, implying that our instinctive moral judgment was wrong.

Muslims have expressed their feelings as members of the “ummah“, sharing their anguish and heartbreak at the suffering of other Muslims in Palestine. The notion of ummah is embedded very deeply in the Muslim psyche. Its basis is Prophet Muhammad’s observation that someone who does not wake up in the morning and feel the pain of other Muslims around the world is not a Muslim.

But Palestine is not a state populated only with Muslims; it encompasses those of Christian faith or none, all of them human beings. As well as the concept of “ummah”, Muslims should be invoking the wider idea of humanity. There might be additional benefits in seeing the crisis in this way: evoking sympathy from the wider public and making common cause with those who support Palestine in order to achieve justice and peace, simply because it is the right thing to do.

Beyond the labels and stereotypes, Muslims, politicians, the people of the world, should know that this is a human calamity. Human beings are being killed before our eyes with nowhere to run, no food to eat, no water to drink. A Palestinian mother will see leaflets floating down from the sky to tell her that she and her children will be bombed and should leave. But where should they run? Egypt closed the border and places of refuge such as mosques are also hit.

This is a human crisis that the Palestinians have recorded on film, and which will haunt all of us as human beings. Once we said “never again”. We must live by that promise.


Protest in London over the killings in Gaza

Yesterday I participated in the protest march in London, to show our outrage as human beings as the enormous and flagrant loss of innocent civilian life in Gaza, as numbers of dead have exceeded 800 in the last two weeks.
The atmosphere was electric, and the roads were absolutely utterly jam-packed. Human beings from up and down the country literally poured through the streets. Estimates vary between a paltry 12,000 up to 100,000. It certainly felt much closer to the upper end of that spectrum.
People completely filled Bayswater Road from Speakers Corner, to Notting Hill down Kensington Church Street and along Kensington high street. The presence was solid and full across the whole road for that whole stretch. The police was present in huge numbers right from the very beginning. Check out these photos. The first shows the vigour with which the police was present – this is right near the beginning, but they’ve already knocked over a protester. Also notice the huge range of people who attended, and the passion with which they came from so far away, to show this: that the killing must stop.

Spirit21 in 2008 – a year in review

We are nearing the end of the year, and it is the traditional time to look back and see how we fared over the last twelve months. In particular, it’s been a year since I won Best Blog and Best Female Blog at the Brass Crescent Awards. Much to my excitement I’ve been nominated again. It’s not the only recognition the blog has received. I won Best Non-Fiction Writer at the glamorous Muslim Writers Awards, and was named an ‘influential blog’ by the BBC.

Shari’ah was big news this year. The Archbishop of Canterbury made some comments about Shari’ah courts which created a national controversy, and which reverberated round the world. I tried to get underneath the dense text with a detailed analysis of his speech. I mentioned a few other words too to highlight that we need to have a conversation about real meaning, not just tabloid screaming. (I used words like Shariah, fatwa, hijab, apostasy, niqab, cousin-marriage, Imam, Muslim women. I think some readers had anxiety attacks after that.) Separately, the Lord Chief Justice re-ignited the debate started by the Archbishop, and I commented that we had a significant problem with the S-Word.

I spent a lot of time writing about Muslim women, and declared that it was Time for a Womelution. It is time for things to change, and I kept up the pace demanding “Let Muslim Women Speak” both here at Spirit21 and at the Guardian. It seems that everyone out there is happy to tell Muslim women what they should think and say, but won’t let them say it for themselves. It wasn’t the only thing that made me cross. I was riled by the book Jewel of Medina, written by an American author about Ai’shah the wife of the Prophet. It wasn’t about blasphemy or censorship that the author annoyed me, but rather at her delivery of a sex-obsessed Mills and Boon frippery, about a woman and a period of history that was crying out for a high calibre text. What a wasted opportunity. I read the book and wrote a review for the BBC. It was painful. Watch paint dry, I advised readers, it is more fascinating than the book.

I was still fascinated by hijab, niqab and modesty and wrote several articles trying to understand the different perceptions of modesty and hijab. Modesty is not a black and white issue got some interesting feedback – some people told me in person that it was the best piece I’ve ever written, others said they didn’t get it at all. I also asked, whose body is it anyway, and wondered why it is considered inflammatory by some for a women to cover her hair or face. I made reference in the former article to the rise of the muhajababe, the fabulously stylish and sometimes skimpily clad be-headscarfed Muslim woman, and posted a cartoon asking, what is the meaning of hijab, and wrote a piece considering, can you dress provocatively and be religious? It should all be based around a woman choosing her clothing for herself, but is it really a free choice, and what exactly is she choosing?

The amazing Muslim women who often are considered oppressed and forgotten inspired me to create The Magic Muslims, ordinary Muslims with Extraordinary superpowers, foremost amongst them being SuperJabi. They also included MagicMullah, HipHopHalalMan and WonderBibi. Watch out for them, there will be more in the coming year!

I was also published in the book Conversations on Religion, alongside other high profile dignitaries in the field of faith (or absence of) such as Richard Dawkins, the Chief Rabbi, AC Grayling and the Archbishop.

On the subject of conversations, I had some amazing dialogues with people in Indonesia and Turkey, where I spent a good amount of time this year. Indonesia prompted me to think of sun, smiles and spirituality, whilst in Turkey I found myself asking, what does a Muslim country look like? Hopefully I made some fans whilst out there too…

My comments about Valentine’s Day being banned generated some interest as i was asking if it was the day or love that was being prohibited; just as exciting was an interview with the charming and sparky Riazat Butt for the Guardian about hajj. They also enjoyed posting a piece exploring our modern ideas about what kind of hero, messiah or mehdi, we are looking for these days. Do we really need one?

Most controversial were two pieces related to what was happening on the political scene. I had people respond to them with enormous prickliness (or excitement, depending) even months later in person, so they’ve hit a chord! I tried to separate out the political agendas that have confused the need for social cohesion with preventing violent extremism, and seems to see Muslims only through the prism of (potential) terrorism. Later in the year the political insinuations that Muslims were not wanted in politics appeared to grow stronger, and I wrote with much passion that it seems that we Muslims were being told that “The only ‘proper’ Muslim is a non-political one.” The article proliferated wildly and despite a certain level of anonymity as a writer, i had people ‘in person’ searching me out to comment on it.

Phew! What a year! And inshallah, 2009 is going to be even more exciting – there are already some fabulous things in the works – watch this space!

(p.s. vote for Spirit21 Best Blog and Best Female blog at the Brass Crescent Awards to show your support!)


Armchair spirituality is not enough

If the hajj teaches us anything, it is that you have to get involved spiritually and physically in order to make lasting and impactful change.

Muslims from all around the world will be travelling to Makkah in early December to take part in the hajj pilgrimage which takes place in the first ten days of the month. All the pilgrims dress in stark white clothing, indistinguishable from each other, as their clothing levels out the differences of prince or plumber. Their white brilliance contrasts with the Ka’bah which is draped in black cloth and around which they circulate to perform the duties of the pilgrimage. For many, it is a dream come true to visit in person the place which they face every day as they perform their five daily prayers. Each person is simply a soul, undifferentiated by wealth, status or colour. You can no longer hide behind clothes, make-up or social status. It is a sobering experience to come face-to-face with the grim realities of the bare souls of others, as well as your own.

The pilgrims then move to a desert expanse known as Arafat which represents the starkness of the Last Day. It is a place to ask for forgiveness, and make peace with oneself and the Creator. With no distractions, and a clear uncluttered head and unencumbered body, the change that is needed becomes apparent in your heart, and resolutions for making life better are quick to emerge. Pilgrims comment about the profundity and solidity of the change that occurs in this barren setting, which somehow frees the inner spirit. The physical presence in a challenging environment stimulates personal growth and development. No matter how much someone explains the environment and sensation, it never has the impact of being there in person. You have to taste it, breathe it, live it.

The journey passes through the night towards Mina, where Abraham was asked by God to sacrifice his beloved child and to show that he was willing to give up what was dearest to him. The pilgrims make a symbolic sacrifice of an animal, to represent the surrender of something of utmost importance to them for the sake of God. Still following Abraham’s actions, they throw seven pebbles at stone satans, as though they are stoning the devils of their own inner desires.

Exhausted, the pilgrims return to Makkah, physically broken, but spiritually elated. The hajj pushes the human being to the limits of physical and spiritual endeavour. The lasting impact that hajj creates, and its success in creating change is down to the fact that it address both the physical and the spiritual. The body and the spirit are integral and interconnected parts of the human being that need nurturing. They must both go on a real, symbolic and ritual journey together in order to make change.

The images of these pilgrims is broadcast across the world on television networks, and we can watch the painstaking journey that each person is experiencing as they go through this most rigorous and gruelling of physical and spiritual challenges. Going through the event, and feeling the pain and elation at every moment is what cements the spiritual experience.

We sit and watch the journey of hajj from the comfort of our armchairs, enthralled by the experience, but not able to access the benefits for ourselves. We cannot create the same impact as walking those footsteps and tasting the sweat and tears, whilst we sit ensconced in the soft sheltered environment of our own homes. So it is with developing our own communities and our own spirituality. We like to shake our fists at community leaders, the state of the Ummah, and the ongoing problems we face, from the sanctuary of our sofas. It is like expecting your cheers whilst you watch your football team play on TV to have an impact, or as though shouting at the television set will change events as they unfold. It is like walking the footsteps of the hajjis watching through the live TV coverage: this can never create that type and strength of change.

If we believe that by sitting at home and engaging in armchair protests that we can make an impact, then we are deluded. Muttering astaghfirullahs whilst propped on a comfortable cushion with no connection to the outside world cannot create change. The hajj gives us that very evidence – you have to be right in the centre of things to make an impact.

It is the same with spirituality. To refine our souls and our ethics we have to interact with the world around us. It is only through participation and relationships with other human beings that we can truly learn what it means to be the purest of souls. Muslims are quick to point out that asceticism is rejected by Islam – physical separation is prohibited in that sense. Sitting on our sofas, and complaining about the world around us, is only one step away from that.

Proceeding with patience and prayer is the hallmark of a human being, and that is because the spiritual relationship with the Divine can only flourish through interaction and participation with society. This requires us to extract ourselves from the cushioned comfort of our armchairs, and to step out of the front door to take part in the world.


Audacity of a non-American Dreamer

Audacity of a non-American dreamer

Yes we can
Make a change
Yes we can
Find a way
Yes we can
Have a dream
Yes we can
Make it real

Is it words?
That may be
Is it words?
We will see
Is it words?
It’s in our hearts
Is it words?
That’s where we start

It’s not one man
That brought us here
It’s not one man
That made it clear
It’s not one man
That said it’s now
It’s all of us
That showed us how

Change can come
Our eyes have seen
Change can come
But does that mean
That change will come?
We’ll wait and see
For change to come
Change we must be

Shelina Zahra Janmohamed