Afro-Remix

all things africa and its diaspora + random musings on culture (the edible, audible, & experiential kinds) & life

[afroremix-blog]

“Your silence will not protect you”

From The Transformation of Silence Into Language and Action by Audre Lorde.

[afroremix-blog]

The Next Big Thing Project

After I started the piece and found myself losing steam, I was re-inspired by my mentors at the Given's Foundation's Black Writers Retreat (Phil Bryant and Percival Everett) other members of the 2012 cohort of writers. S/o to Clarence who was a part of that cohort! What else about your book might pique the reader's interest? There are some pretty awkward parts that some may enjoy. Seriously, navigating between cultures in the U.S. is both a painful awkward and breathtakingly hilarious adventure. Some might also be interested in the references to broader issues around racial injustice, as well as everyday microaggressions. This won't be "the story," but these references will have a strong presence as they reflect everyday realities that people who look like me encounter.

[afroremix-blog]

Why the hijab costume is racist

Despite a media storm following the recent controversy involving a St. Paul police officer (see here and here for reference), there's still a lot of nuance around why this behavior is offensive, why it matters, and where we go from here. The following thoughts seek to clarify those things and are shared on behalf of the individuals listed on the bottom of this post.

For those who don’t see anything wrong with wearing culturally-themed Halloween costumes, please consider the following:

Would you wear this publicly without any reservations?

Are those who you are depicting laughing with you?

What stereotypes are you perpetuating and what messages are you sending?

People have the freedom to say and dress however they choose, but this freedom comes with responsibility. Why it Matters Women in the Somali community are well acquainted with comments like “nice costume” or “can I borrow your outfit for Halloween?” And it often comes from people who have deep hostilities toward us, and particularly against our identities as immigrants, black people, and Muslims. So you can imagine the horror that ensued when an officer of the law took these ideas further and acted upon them. Mocking a culture is racist regardless of who the perpetrator is, but the consequences have deeper reverberations when it’s done by someone who is a public servant and maintains a position of power.

In this case, what may have began as a tasteless joke actually raises a bias question and creates public safety issues. As a result, community members may believe that there’s no point in reporting crimes since those tasked with protecting us may have a bias or question if officers take the concerns from the community seriously. This may also result in community members not cooperating with police when issues arise due to a perception that those who make up the institution don’t respect them or care about their needs.

This is what happens when ambassadors of police departments mock the religion and culture of people in our increasingly diverse community. But this doesn’t just impact Somalis – acts of racism also raise red flags with other communities of color and will undoubtedly fuel mistrust between law enforcement agencies and communities. What’s Next While there must be some individual accountability in this situation, it’s also critical to address the institutional responsibility. Much of the media scrutiny has focused on officer Robert Buth and the St. Paul Police Department, but equal scrutiny must be placed on Target Corp. and its employees. The person who posted the photo and some of the individuals who wrote supportive comments on that post were employees at the Midway Target. It’s also believed that the Halloween party in question involved several Target employees. Target must be willing to address the climate racism that exists among its employees. We are concerned for all the individuals of color who work at or frequent Target Midway, and hope that swift action is taken to ensure that the values of inclusivity and diversity that the corporation holds so dearly are honored in practice.

Regarding SPPD, the department must use this opportunity to deepen its relationships in the Somali community, and increase its capacity to serve this community. We ultimately hope both institutions and others in the Twin Cities use this terrible event as an opportunity to learn.  But we don’t want this to become a one-time cultural competency training. We want to see meaningful change that addresses racial justice as part of ongoing professional development efforts. Here are some examples of the types of efforts that ought to be considered if they aren’t already in practice: 

Institutions should take advantage of individual and organizational assessment tools like the Intercultural Development Inventory (IDI) to measure how each employee is doing in terms of their cross-cultural development. Tools like this are highly valuable in terms of identifying bias on an individual and organizational level. Results are confidential between an employee and the supervisor, and the process is meant to be instructive in addressing challenges and not meant to punish.

We hope institutions employ ongoing cultural competency efforts that don’t start or end with a clause in an employee handbook. This means continuous engagement on this topic and exposure to communities of color. These things must be institutionalized through policy and practice. An example would be St. Paul police officers doing more foot patrols instead of driving through a neighborhood or Target management ensuring that they are recruiting talent from diverse communities so that they don’t create situations where the organizational structure fails to include people of color in management roles. As outsiders, we can’t make any meaningful suggestions, but we hope these examples inspire creativity within these institutions. We just know that change needs to happen.

This is not an exhaustive or prescription list of tips, and we hope that all Minnesota institutions incorporate racial equity and justice into their work. The fact that this type of behavior is happening in our community suggests that we have a serious problem.

Join Us… We started the twitter campaign to draw awareness to this particular issue while also initiating a broader discussion on race. We’ve adapted elements of STAR’s “We’re Not a Costume, We’re a Culture” campaign and tagline to start a discussion on twitter. We hope you will all join the conversation using the hashtag #CultureNOTCostume.

Thank you,

Julia: @nekessa Kadra: @jesuiskadra Kafia: @KafiaKorDahab Mukhtar: @mukhtaryare Ramla: @ramlabile

[afroremix-blog]

Spelling Out Fox's Privilege

On race:

There are deep issues with how ethnicity is used in Fox’s article, as the premise of her whole piece is that “ethnic” is synonymous with non-hostile. Fox shows us how the staff at Double Dragon Foods shattered her image of the “respectable model minority," and gave her a tough, yet valuable life lesson that being "ethnic" doesn't make one a polite drone. Her calculated exploitation of the model minority stereotype denies people of color and “ethnic spaces” the same emotional expressions others enjoy.   

And in an attempt to illustrate that the staff acted out of hostility and not due to a cultural misunderstanding, Fox comments:

"I'm not sure of the manager's country of origin, but judging from her lack of an accent, I'd say that she's been in the United States for a long time. Her culture is St. Paul, MN. I also doubt that I seemed menacing to anyone. I'm the least authoritarian looking person I know."

What Fox fails to consider is that she’s in no position to make authoritative decisions on what constitutes a cultural misunderstanding or make assumptions about the accent or country of origin of the manager. More importantly, framing this issue as a question of cultural misunderstanding dismisses the race factor and the context of racial bias against Asians in our community.

On privilege:

Armed with an interactive media platform and supportive superiors, Fox penned the entire account of "ethnic grocery store hostility" in the link above. But the neither Fox’s piece nor Iggers’ follow-up includes a single quote from the staff at Double Dragon Foods, so we don’t know what happened from their perspective. Fox maintains that she wasn't hostile, but regardless of whether or not she was – privilege affords her the role of innocent white victim of Asian mob hostility. She has the power to frame the story from her perspective, and we're supposed to believe her version of what happened. Privilege is getting salty when people don't confirm your assumptions about their race, it's having the power to write a narrative that reflects your narrow experience, and it's being able to practice reckless reporting while your editors have your back.

And on the journalism front: Racial assumptions aside, no reporter should be surprised if a prospective source does not embrace his/her obtrusive camera and notebook. Journalism requires reporters to navigate challenging situations. Fox allowed an uncomfortable, but not unusual, encounter with a source to consume her coverage. Her review of store’s products and customer service was positive, but played a secondary role to her scathing remarks on the staff's “hostility.” Instead of exercising responsible and proportional journalism, she vilified the staff at Double Dragon Foods and made them the primary focus of her column, which was supposed to be on the corner store.

It’s often the case that people of color aren’t entitled to the same professional considerations as white people, and Fox’s piece left many wondering if she would behave the same way if she wasn't covering a minority-owned business. The owner of Double Dragon Food said no photos, but Fox proceeded to publish the photos she had already taken. Would she go to Target and impose herself on the staff, expect them to cheerfully embrace her reporting, and defy the requests of the managers?  

On the role of journalism, Iggers thoughtfully says, “I think the journalist's most important responsibility is to the public. They should try to produce the most informative reporting they can.” 

My appreciation for these values inspires me to ask: What public good did Fox’s “feelings” about the staff at Double Dragon Foods serve?

Finally...

In the end, no one expects journalists and media outlets to always get the story right. But instead of owning up to the fact that the writer made some mistakes along the way, she and her editors proceeded to dismiss concerns raised by readers. Perhaps if the writer spent more time reflecting on the feedback from community members, she wouldn't be so hard-pressed to step outside her context, recognize her privilege, and acknowledge that she can do better.

[afroremix-blog]

Rape Culture USA: Where Denial, Misogyny, and Rape Culture Collide

Consider this:

In Los Angeles, an appeals court recently tossed out a rape case because the victim was unmarried, citing a law from 1872 that doesn't protect unmarried women in cases of impersonation and rape

Also recently, 3 men raped a woman in a moving vehicle in Philadelphia, leaving one to ask, does this count as “gang rape” or does that only occur outside U.S. borders?

In Illinois, only 1,474 of 7,494 (approximately 80%) rape kits since 1995 could be confirmed as tested, the rest remain untested

There's currently a backlog of 400,000 unprocessed rape kits in the U.S.

Earlier this month, Congressional Republicans blocked the Sexual Assault Forensic Evidence Registry Act, a bill that sought to reallocate funds to help process rape kits and make it easier to track down rapists

97% of rapists will never spend a day in jail in the U.S. 

1 in 6 women are victims of sexual assault in the U.S.

Women in service are twice as likely to get sexually assaulted than civilian women

A  “rape crew” comprised of athletes from local high school in Ohio allegedly drugged, assaulted, and photographed a 16-year-old woman who was later mocked and denied a fair trail

This week, the U.S. government announced its decision to finally change the FBI's definition of rape to finally include: anal, oral and statutory rape, rape with an object, incest, and rape of men. This definition has been used to track rapes around the country since the 1920s

60% of cases reported to the NOLA Police Department are considered "unfounded" and have been subsequently dropped. Similarly disturbing trends occur in other cities

A Philadelphia police officer once dubbed the city’s sex crimes unit the “lying bitches unit"

In 2012, Todd Akin, a then U.S. congressman said women's bodies could naturally prevent pregnancy in cases of "legitimate rape"

1M+ people are currently being trafficked within the U.S. (trafficking is the fastest growing criminal enterprise)

These are just some of the policies, events, and statements that suggest that rape culture is alive and flourishing in the U.S. But despite the aforementioned points, there’s an unsaid notion that rape is an obscure foreign occurrence – a cultural defect of the global south, a product Islam. We don’t view our culture as one of patriarchy, misogyny, and violence against women.  We leave that for the other. And after all is said and done, we have no outrage left for U.S. women. The ugly truth is that our laws and enforcement vehicles do not prioritize addressing rape, our social infrastructure fails to provide adequate services for those impacted, our community too often blames those who experience rape, and our society is in collective denial about the fact that rape culture is deeply embedded within the fabric of American culture.

The horrific gang rape in India sparked critical protests and dialogue within India around violence against women, and hopefully, these conversations will result in meaningful changes for women. But it’s surprising that instead of reflecting on our own policies and practices, the white-saviors/mighty-whiteys/non-other-variety have thrown on their human rights hats and resumed shaming rape culture in India while ignoring women’s issues on the home front. The response by media outlets and community members alike beg the question: Why are we so quick to express shock or outrage to violence against women abroad without batting an eye to similar occurrences here? And what prevents us from having a broader interest in authentically and effectively addressing the global war against women? 

Amid this collective outrage, several pieces on the role of Islam in rape culture emerged. I think I was perhaps most disturbed with this piece by Musa Furber in the Washington post, which has been making the rounds on social media.

The writer mentions deplorable laws in Morocco and Jordon that make rape victims marry their rapist. He says these laws are "egregious violations of what Islam teaches," but proceeds to label this a "Muslim issue" and not part of a disturbing global issue around rape legislation (I reference a case in L.A. above). He writes about the push and pull between religion and culture in Morocco, yet ultimately places the burden of addressing this issue on religion. And while saying it's "not religion," he says there is something deeply wrong with the "Muslim society's views." By drawing attention to the faith identity, he's actually saying that rape is a Muslim problem. Since we know that bad laws are not limited to Morocco, why not say that these issues are part of the global system of patriarchy? In fact, Morocco has passed significant legal reform since 2004, and has a growing women’s rights movement focused on these issues.  

It’s disappointing to once again, see a piece that is perpetuating the idea that all things done by a Muslim or a majority Muslim community require mentioning the religious identity. Why do we expect Islam to produce perfect human beings, but not have the same expectation of other value systems?

Contrary to the popular bumper sticker statement, Islam is not the solution to the world’s problems. It will not eradicate poverty, create world peace, or prevent crime. It also won't enact sound laws or prosecute rape. Islam is a set of values – a way of life that serves as a guide – it’s not a promise. The implementation element is left to people who are made up of varying degrees of flaws and inclinations. Muslims believe that Allah guides those who have faith, but humans are bestowed with undeniable choice, agency, and intellect. What we do with our choice is on us, not Islam. And as long as we’re attacking a spiritual way of life, a particular racial or ethnic community, or an entire nation, we’re doing nothing to prevent rape or dismantle patriarchy.

So when we attack Morocco's laws, let's not ignore the various laws that enable rape across the globe. While criticizing law enforcement agents in India for dismissing rape, let’s also examine our own with a critical eye. And the next time someone implies that the "third world" has monopoly on sexual violence, let’s be real about the fact that rape culture exists in both religious and secular nations, as well as struggling economies and developed. Rape culture is an equal opportunity hater: it knows no zip code, race, ethnicity, or income level.

[afroremix-blog]

Afro-swag

Enter the shoot for Siji’s song "Ijo" (dance) in Lagos, Nigeria circa 2009, and experience a mix of identities – a man wearing a dashiki and a kufi, a woman wearing an ankara dress and gele, a dude wearing a thobe, a woman rockin' leather pants, and more.

Though based in Nigeria, this video is a reflection of Africa in all its diverse, beautiful, and dynamic glory. These identities may not always coexist without friction or conflict, but they are deeply embedded within the culture and have a meaningful place in society.

While diversity is fairly new phenomenon in many western communities, Africa has always been about pluralism and it's home to a blend of multi-ethnic, multi-racial, multi-religious – hyphenated people.  Can we really say that one experience trumps all others when so much of the African experience in the continent and its disapora is comprised of fluid identities -- free from rigid categories and cultural essentialism?

Much love to Siji and all the dancers in this video for showing us the African way.

[afroremix-blog]

Cultural Genocide or Evolution?

I think we (Somalis and Africans) tend to romanticize the past, and I want to challenge us to think more deeply about what happens when we attempt to authenticate what it means to be Somali or African before we advocate for a rigid sense of cultural expression that leaves no room for culture interaction, exchange, or dynamism.

I also question if we're calling out Islam unfairly when it comes to exploring cultural influences. When short skirts and bell-bottoms were popular in Somalia in the 60s and 70s, did we attribute these items to European/Western imperialism? Our sambus is an adaption of the Indian samosa, does this mean that it's not "Somali" or that Indians are a threat to Somali cuisine? Hiddo iyo dhaqan is widely embraced as an element of Somali culture in Northern Somalia and Eastern Ethiopia – but does this mean that it's not an expression of Somali culture all together? I wouldn't feel comfortable making absolutist statements about any of these elements, just as I wouldn't brand the existence of jilbaab as a symbol of cultural loss and a product of Arab imperialism. Rejecting the presence of jilbaab on those terms without placing equal scrutiny on the many other elements of our culture implicates us of harboring the same fears of "the Muslim other" exhibited by colonialists/occidentalists. In fact, it seems like we're falling prey to the Western preoccupation with Muslim women regarding hijab.

Like the sambus, the Somali jilbaab is distinctive. Saudis don't rock it, Egyptians don't either, and I really haven't seen a population of Arab women that wear the same variation of hijab as Somalis. We've adopted it and made it our own, but it looks similar to others because there are so many ways one can "drape clothing over the body," as some interpret hijab to mean. It seems like we're quick to dismiss women who wear jilbaab as archaic, blind followers, and mere victims. As a jilbaabi, it shocks me the number of times fellow Somalis are surprised that I speak English or that I'm capable of independent thought. There's this unspoken assumption that jilbaab equals uniformed or ignorant. What does this say about our own cultural bias? It's bad enough that Muslim women are viewed negatively by mass media and much of mainstream society in the West, but what happens when we do this to our own?

Culture is something that is constantly evolving, and with globalization, this evolution is happening at a more rapid pace than ever before. But why are we so threatened by this – or does this only threaten us when it comes to Islam? And is this not the same dichotomy that we're seeing in France and much of Western Europe?  Not changing is actually an insult to Somalis because that assumes that we're a static culture that is incapable of development. It's also a fallacy that doesn't reflect our robust and diverse history.

But this isn't just about hijab or Somalia. On the linguistic front, I think it's important for us to evaluate the scope of Arabic influence on the Somali language and explore the root of this association. For example, when we consider the prominence of Arabic in Swahili, it's impossible to argue that Somalia is somehow exclusively "Arabized" because of Islam. (The word Swahili itself has roots in the Arabic word for coast.) Though Kenya and Uganda are not majority Muslim countries, Swahili is heavily influenced by the Arabic language, as is often the case with neighboring countries. Merchants from various countries have been interacting with one another through the Indian Ocean trade in East Africa for at least a century. That, coupled with the fact that language is perhaps one of the most fluid elements of cultural exchange, shows us how much geo-economic situations can shape languages.

So it behooves us to question how much of this influence is a result of geography versus "Islamization." (It's also important to note that Somali isn't written using the Arabic script. Instead, it's written using the Latin alphabet like the rest of East Africa, likely as a consequence of European colonial powers in the area.) Signaling out Somalia for it's Arab/Arabic influences means that we're doing exactly what occidental scholars do to Muslims throughout the world: we're conflating culture with religion and Islam with Arab.

More importantly, equating Arab imperialism with European imperialism in Somalia doesn't do justice to the depth of colonial impact in our country. Where do we draw the line between the borrowing of cultures, the adaptation of some unhealthy cultural influences mixed with some healthy practices, and full blown cultural imperialism? I think the biggest difference between the aforementioned situations is the question of power and privileged. For example, the colonizer assumes that the colonized is culturally inferior and attempts to erase the culture of the "other" through coercion. Somalia's European colonizers dismissed us as barbaric and took severe measures to erode our spiritual way of life, language, intra-tribal dynamics, and much more. While there is widespread interpersonal and institutional racism against Somalis in the various Arab states, in my opinion, Somalia's interaction with these states does not amount to cultural imperialism.

Having said that, I personally find it annoying when Somalis name their kids random Arabic words like "mumtaz," which have no Islamic significance. But so what? At the end of the day, people across the globe name their kids some hella random words that don’t have roots in their own language. There’s nothing wrong with cultural exchange, especially if it comes from a place of knowledge/awareness. I think issues arise when people reduce entire cultures to superficial items or practices (i.e. the Western world’s obsession with yoga without understanding or appreciating its spiritual/cultural roots). For many of the jilbaabis in my life, the decision to wear it was a highly intellectual/spiritual one. Not acknowledging that choice or a women’s agency/capacity for independent thought is a sign of patriarchy. I would never say that hijab cannot be used to subjugate women or that it may be a superficial choice for some women, but we cannot make generalizations that perpetuate the characterization of the "helpless Muslim woman."

If we’re serious about addressing issues around gender equity in Somalia, we cannot misappropriate the root causes of these behaviors. We know that some Arab communities have denigrated the role of women in Islam. We also know that in some ways, nomadic culture denigrates the role of women in society. Living in the U.S., I am deeply aware of the bizarre fusion of patriarchy laced with racism that exists here. My point is that patriarchy is a system that plagues the entire world and manifests itself in different forms. I worry that the dominant critique of jilbaab in Somalia doesn’t do justice to women and assumes that there’s no existence of patriarchy in Somalia beyond the supposed “Arabization” of the country. I don't think this helps us explain gender inequity, deconstruct the existence of patriarchy in our community, or help us move forward.

[afroremix-blog]

Media Misses Story, Perpetuates Notion of "Muslim Rage"

Why are we so convinced that an ignorant film is the culprit of major global issues? Following the media coverage on recent events in the ME is nothing short of (the twitter version) of #MuslimRage. As usual, local and national news outlets failed to explore the root causes of world events and proceeded to dismiss and oversimplify recent attacks as a result of "Muslim mob gone hysterical." How does this help us identify problems and move toward solutions?

And despite the fact that attacks have been going on in Libya throughout the summer,including an incident at the U.S. embassy this past June, most media outlets seem to suggest that the recent violence that left Amb. Chris Stevens dead was somehow isolated. In fact, considering the ongoing violence, the presence of a despondent pro-regime resistance that blamed the U.S. and Amb. Stevens for the demise of Qadhaffi rule, the anniversary of 9/11, and anger among Libyan elements of discontent after a recent drone attack by the U.S. targeted and killed an alleged al-Qaeda leader – there was plenty of motive for an attack. To date, there is no direct link between the anti-Muslim film and the attack, though the protests may have created a ripe environment for conflict.

The most bizarre part of this whole fiasco was the number of Muslim leaders, organizations, and individuals that came forward apologizing and condemning the violence in the wake of the attack. It was especially interesting to witness this when there was still so much ambiguity around what happened or why. There’s a shared understanding that organizations that serve Muslims have to apologize/condemn “Muslim” criminal elements near and far. If they don’t, they’re branded as un-American, terrorist sympathizers.

Question: How does one apologize or condemn that which they weren’t responsible for or even fully comprehend? And why do we expect Muslims to apologize or condemn these attacks when others aren’t charged with a similar burden? Did the religious right in America have to apologize for the Oklahoma City bombing? Did conservatives in Norway have to apologize for Anders Breivik's act of terror? It’s fascinating that no one looks at these two men and characterizes all Christians as anti-government, right-wing reactionaries, white supremacists, terrorists, etc. In fact, these white men are allowed to be individual agents who only represent the vile subset of criminals they are. Muslims don't have the privilege of being individuals. From Jakarta to Minneapolis and everywhere between – all 1.6 billion Muslims are an obscure, angry monolith – never people.

By not challenging this double standard, we're saying that it's okay for Muslims, communities of color, and other marginalized groups to be reduced to a slew of stereotypes, and forced to represent an entire community –  regardless of the various cultural, political, or social nuances in each community. By honoring such expectations, we not only deny our own humanity and individual agency, but we also we carry a burden that should have never been placed on us. 

Yesterday marks the nine-year anniversary of Edward Said’s death. It’s truly disappointing to reflect on his important body of work and realize that the same challenges he noted and critiqued in Orientalism and Covering Islam are prominent in today’s press. The trailer’s representation of Muslims as corrupt, violent, hypersexual, and monolithic is not unlike what we see in the papers or broadcasted on t.v. In all seriousness, how is Newsweek’s’ infamous “Muslim Rage” cover different from the depictions in the film or the ongoing orientalist clichés about Islam and Muslims that produced and recycled throughout today’s press?

And why are the bonds of freedom or speech constantly tested when it comes to Muslims, Islam, and people in the Global South?

[afroremix-blog]

Why Ahmed Samatar deserves a chance

Am I the only one who was blown away with Ahmed Samatar’s address?

I found his comments on the relationship between job creation and love incredibly powerful. He fully appreciates the haunting grip poverty can have on a soul, family, and nation.

Dad haday gajo qabato, oo fakhriga uu nafta kagalo, xaska aya isnacayo. Aroortana waaladka aya nacayan, iskada dad umaad ku wadha nool.

He essentially says that the cycle of poverty ravishes a community, it strains the relationship between married people, as well as between children and their parents. The affect is so deep that you can imagine how this impacts people who share a community.

He says that Somalia’s 70% unemployment rate gives our young people two options: to "rush to the sea" or blow themselves up. The former refers to the many young people who flee Somalia in boats in search of opportunities in other countries. If they’re not perish at sea or aren't thrown off by smugglers, these young people are met with struggle and xenophobia as they try to survive in a country where they don’t have papers or rights.

Samatar also spoke about identity and rights. I appreciate his desire to create space for Somalis to understand the different “rights” various fractions have, whether it’s those in the diaspora, southern Somalia, Somaliland, etc. Too often we’re wrapped up in our own personal narrative/situation that we fail to give the same considerations to our sisters/brothers. He said that it’s the job of the leadership to look at these different rights and bring forth a greater, common right where all these people can see themselves reflected -- and from which a nation can be built. This is a critical acknowledgement that is often missing in many conversations on nationality and nation-building in Somalia.   

From charity to self-determination

He estimates that rebuilding efforts and jump starting the economy will cost $1-1.5 billion. He suggests that initial contributions should come from Somalis either through taxes or tapping into mosques to fundraise. He also said that once Somalis have seeded the effort, we could ask the international community to match contributions. For every $1 raised by Somalis, the international community can invest $100. He was specific about not simply wanting charity or aid, saying that even if we don't have much, we should bring what we have to the world. The idea is to go beyond the scope of traditional charity by taking the lead on investing in our country and asking the international community to support our efforts.

His 3 promises + other gems: 

To update his constituents each year on what was accomplished and what still needs to happen.

To actively take a stand against corruption/bribery and take personal responsibility if it occurs.

To demonstrate love for the Somali people from the leadership, as well as a genuine interest in expanding and cultivating Somalinimo and Islamino.

He doesn’t intend to take a salary. Instead, he wants to use his salary to create and support a scholarship foundation for Somali youth. He also intends to create a National Research Institute that would help address the most pressing issues impacting Somalis. This institute would also give Somali scholars a space to discuss/advance Islam and could have a role in shaping what Islamic law would look like in Somalia if that’s what Somalis want. He's leaving that for Somalis to decide.

But do his positions even matter?

I have to say, as I’ve observed the chatter about Samatar on and offline, I can’t help but notice that some have already written him off without even knowing what he brings to the table. Ahmed Samatar is no stranger to Somali politics. Time and time again, he and his brother have participated in negotiations between various groups and have offered thoughtful recommendations. He doesn't shy away from giving critique or props where due and has consistently analyzed Somali affairs from a perspective that’s free from tribal, religious, or any other kind of bias. His commentary regarding U.S. domestic policy toward Somalia and the war on terror also demonstrates his awareness of issues within the republic and around the world, as well his unwavering belief in self-determination for Somalis/Somalia.   

He's not exactly the most “warm” person and he’s made his fair share of provocative statements (that are challenging to digest without knowing the exact context or perspective he was coming from), but what happens when we write each other off so quickly? What happens when we reduce a person and their large body of work to a particular statement they made years ago? What happens when we don’t let ourselves be the complex people that we are? It doesn't do justice to the fact that we may not know the context of those comments or the fact that people evolve. People grow. Nations grow.

It behooves us to focus on where we go from here, how we advance Somalia, and who is the most effective candidate. It may or may not be Samatar, but the conversation on the candidates needs to be about the issues. As for Samatar, I hope he stays engaged in Somalia through the parliament and otherwise. His sharp understanding of global politics, deep understanding of nationalism and nation-building, and track record of being an objective party in Somali affairs can help re-frame the political discourse in Somalia.

[afroremix-blog]

Kids of Color, Learning, & Narrative Justice

Tired of his endless requests to read the book to him, she hid it under the couch. I recently pulled it out from its hiding place and was surprised to see how much he still loved it. But why? It didn't have a special texture/distinctive color scheme from any of the other books on his shelf, and it didn't rhyme in a way that sparked his interest.

how people are portrayed and by whom,

what information is shared and from what perspective,

and who wins/loses in the process.

I’m amazed that our collective society fails to question why our young kids are exposed to racism through Harper Lee? For as brilliant as To Kill a Mocking Bird is, I think it's a tragedy that the leading (and often ONLY) book most American youth read about racism is written by a person who has not experienced it personally. From literature to history and everything in between – I remember constantly feeling academically disengaged, left out, and misrepresented throughout my K-12 school experience. But I don't want to give the impression that this only matters to kids of color. The existing system breeds a population of young white people who are growing up in an increasingly interconnected world but have no conceptualization of their privilege, are exposed to an ethnocentric view of the world, aren't aware of how they fit in the global context, and are ignorant of the existence of and immense wealth communities of color have to offer.

What if we changed our history books to reflect the demographics in our schools, include narratives from indigenous communities, and represent various other perspectives? I think this could potentially play an important role in helping us close the academic achievement gap and create a more informed, culturally competent, and thoughtful members of society.

[afroremix-blog]

East Africans Making Some Big Waves in MN Political Scene

Is the demographic change finally catching up with the political landscape? While talk of representative leadership in Minneapolis may be a little premature, members of the East African community are increasingly becoming major players in the local political arena.

Last week, a political action committee for/by East Africans in Minnesota called New Americans PAC (NAPAC) was launched. NAPAC'S interim chair is Mohamud Noor, who as some of you may know, made a powerful debut into politics last winter when he ran for state senate (the winning candidate had 1,965 votes and he was next up with 1,626). Read Kari Dziedzic wins DFL Senate primary, but Somali candidate Mohamud Noor makes strong showing for more on the campaign. The committee members include some seasoned and emerging leaders in the East African community. I'm not aware of any political group that focuses exclusively on addressing issues that affect East Africans, so this is a huge step forward for our community.  

Earlier this year, two Somalis proposed a redistricting plan that was eventually adopted. Though 40% of Minneapolis is comprised of people of color, there are only two council members who are people of color. The plan focused on securing representative leadership in Minneapolis by creating wards that reflect the major ethnic/racial community in those neighborhoods. Some in the mainstream community tried to label this as a Somali effort, which created some misunderstanding and tension between the Somali and Latino communities in particular. It was unfortunate to see this dubbed as a "Somali" effort when the map tells a very different story. I don't know to what extent the various communities were engaged in the early stages organizing, but the communities were ultimately able to resist the divisive politics. (Somehow I wasn't surprised that there was more media focus on the perceived divide than the victory itself. You can check out the map here.) 

Glad to see this growing community power! It'll be interesting to see how this and the creation of NAPAC will impact the political landscape of Minneapolis. 

[vintagesomalia]

Mogadishu postcard pre-war #vintagesomalia

[afroremix-blog]

Love

[afroremix-blog]

Orientalism at its best...

So this is an effort by women (from different faith communities) and on women and they have an image of a man. How does that even make sense?

And why are prominent images of Muslims often limited to Muslims praying in masses, women wearing niqab, a bearded man on a minaret, or violent images, as if the only acts Muslims engage in are prayer and war. Glad WCCO posted this piece, but would have liked to see a more fitting image.

Oh, and huge kudos to Fatuma Mohamed, a young Somali who won the Minnesota Idea Open contest with her hijab giveaway idea.

[afroremix-blog]

I wanted to take some time/space to share some of the things that made him a great person and friend. Abdulle had amazing politics... We had "mega plans," as Abdulle would say, to create a progressive blog and publication. In our planning, I would often get caught up with the logistics. When I asked about a distribution plan, Abdulle said, "We could just go guerrilla/nomad Somali-style and hit the streets ourselves on the distribution tip on some real grassroots shit." At first, I just laughed and was ready to accuse him of being hella bootleg and not "strategic." Then I realized that Abdulle didn't want to just write. He wanted to build a movement – and that required hitting the streets and engaging with real people, not vendors/distributors/suits. It was so tempting for me to make this "manageable," but he was an organizer at his core and he knew that to create something that was sustainable and authentic, we needed to get off our seats. Abdulle was so awesomely progressive (something I loved about him) that I would often feel like I had the political sentiment of an old, white man.

It’s no surprise that we met politiking. It was 2003, I just started my freshmen year at the U of M and was exploring student groups. I met Ty Moore for coffee and we walked over to the West Bank to attend a Social Alternative event. On our way over, we were joined by some of the other members. One of them was this guy who I thought was Somali. I was debating whether or not I should ask about his background, but Abdulle didn't keep me wondering for long. He said, "what's your name, sister" in Somali and the rest is history. Within minutes I saw how deeply proud he was of his Somali, Muslim, Black, and African identities. he was a musical genius…   On the music front. Abdulle introduced me to Twin Cities hip-hop – his crew and many others. And for the record, Abdulle was the realist Somali emcee. He said "Ethiopia out of Somali" before all his shows in 08' -- before being political was "hip." I took some of my friends to his last show in Minneapolis. It was at First Ave and the Suspects were opening for K'Naan. Abdulle and the Suspects out-shined all the other performances that night, including the featured artist. That was the most amazing concert experience of my life. and he was a beautiful friend   Abdulle was also that friend who always gave me clarity. When I was in a dead-end job, he simply encouraged me to be happy. When I was broke and limited by the fact that people always wanted to do things that required money, Abdulle was the only friend I saw regularly. We went to art shows, watched soccer games at the Nomad/Mapps, walked/bused ALL over the city, went to free shows, sat around at his relative's mobile store, and did amazingly fun, broke people stuff. I will never forget that summer. We talked about family, faith, relationships, identity, dreams, and probably everything under the sun. He introduced me to some amazing people in his life, including and especially Luke Rusch.

When I was in love and had some reservations about marriage, he called me while I was in Nairobi and talked through my fears with me. Though he has never met him, Jama prayed with me and held me for hours as I cried about losing you. It's amazing how much great people hold and bring us together. 

Abdulle moved to Toronto shortly this time. I'm sad we never got to launch our publication, but I'm so inspired by Abdulle's beautiful life. I hope I can someday stir things up and make a difference in a way that would make you proud, Abdulle. You've enriched my life in such a profound way. May Allah shower you with His blessings. May you find peace.

[afroremix-blog]

“I wanted to communicate to my people—my people being Somalis first, Africans as a whole, African-Americans, all black people, all people of color, all marginalized people. I can’t speak for all these people, but I can speak to all these people.”

Abdulle Elmi, better known as MC Free One

[hijabihybrid]

[afroremix-blog]

Check out these tiny (& sassy) Muslimas. Words cannot describe how beautiful these girls are!