Author: Ophelia Benson

Hmph. I’ve been too busy lately – I’ve missed some great Jesus and Moze (it’s hard to make a plural Jesus and Mo in writing). Such as this one. Haw. What’s he going to do, sit on us? Haw!

And this one. I love the barmaid. Can I play the barmaid in the movie? Can I, huh, huh? I’d be perfect.

And this one. Catchy. Violent, and catchy.

And this one. ‘That laws-of-physics-defying explanation never even occurred to me.’ Try to keep up, Mo.

And the niqab one is brilliant. Oh, Mo, I feel so liberated.

Polly Toynbee says a secular state would be a good idea.

Here is a conflict between two principles – respect for a religious minority and respect for women’s equality…The veil turns women into things. It was shocking to find on the streets of Kabul that invisible women behind burkas are not treated with special respect. On the contrary, they are pushed and shoved off pavements by men, jostled aside as if almost subhuman without the face-to-face contact that recognises common humanity.

She’s right you know. That’s how it works. You can’t have the one without the other – you can’t have the concealment without the reification – the concealment is reification. That is essentially what it’s all about: erasure of every recognizable attribute of the human, leaving only anonymous amorphous colourless interchangeable blocks of fabric that look more like upended sofas or nonfunctional lampshades than like people. Well big surprise that they’re treated with contempt and hostility instead of respect. People who have to be buried in yards of upholstery so that they can’t be seen are, pretty obviously, objects of some form of loathing and suspicion, not of admiration and respect. Why else do we hate the things so much? Why do you think? It’s because they’re such an obvious, blatant, hyper-visible sign of intense ineradicable unappeasable loathing.

The veil is profoundly divisive – and deliberately designed to be. No one need be a Muslim to understand the ideology of the veil, because covering and controlling women has been a near-universal practice in Christian societies and in most cultures and religions the world over.

Of course the veil is divisive and designed to be. Dividing is what it does. It’s a portable form of gender segregation; segregation is, obviously, divisive. It’s only relatively recently that women haven’t been formally and informally segregated in ‘the West’ too; it’s only relatively recently that we’ve been allowed to mix with the world at large. We understand what segregation is, and most of us don’t want it reimposed, formally or informally.

No citizen’s face can be indecent because of gender…It was left to Harriet Harman to make the unequivocal case for women’s rights: “If you want equality, you have to be in society, not hidden away from it,” she said. “The veil is an obstacle to women’s participation on equal terms in society.”

Just so; because that’s what it’s for; that’s the point of portable segregation. It’s not just a neutral religious symbol, it’s not just a sign of devoutness, it’s not just a ‘choice,’ it’s a barrier between women and the wider world. That’s why sensitive liberals need to give up pretending otherwise.

Harman is astute about the way choice is culturally determined: do women really choose the female roles societies assign them? She is not alone in meeting Muslim woman who are appalled that their own daughters might adopt the veil as a political gesture. It’s a danger to other women’s “choice” if all “good” Muslims are forced to prove their faith by submission.

By submission to the imperative to be things. Don’t do it. Be people.

More on Dabashi’s article. I’ve gritted my teeth and read it all now. It’s bad all the way through – it doesn’t take a surprise turn for the better on page 7 or 10.

One thing he wants us all to get is that literature is crucial to empire; in fact it pretty much makes it happen and keeps it going. Without literature – none of it would have happened. Therefore people who teach comparative literature are immensely important. Right? Right.

From Edward Said to Amy Kaplan and Gauri Viswanathan, we now have a sustained body of scholarship, extended from the US, through Europe, to India and by theoretical implication all around the colonised world, a persuasive argument as to how the teaching of English literature has historically been definitive to the British, and now by extension American, imperial proclivities.

Ooh, all the way from one person to two more people, we now have a ‘sustained’ body of scholarship about how – mmph – the teaching of English literature has historically been definitive to imperial proclivities. Hahahahahahahaha! Oh, that’s a good one. (As for what it means, well, don’t press these questions. Surely you know what being definitive to proclivities means, don’t you? All sophisticated scholars know that.)

The publication of Azar Nafisi’s [RLT] is the most cogent contemporary case of yet another attempt at positing English literature yet again as a modus operandi of manufacturing trans-regional cultural consent to Euro- American global domination. [geddit? manufacturing consent] The factual evidence of the connection of Azar Nafisi to the US leaders of the neoconservative movement [he means she has some neocon friends] and her systematic deprecation of Iranian culture,…glorifying instead a canonised [ooh, canonised – she’s one of those canon people – that’s bad] inner sanctum for an iconic celebration of “Western literature,” [eww] are additional factors in placing her squarely at the service of the predatory US empire–the service delivered via the most cliché-ridden invocation of the most retrograde Oriental fantasies of her readers in the United States and Europe.

Right. She has neocon friends and she writes a book about reading in a small private group, and that places her squarely at the service of the predatory US empire. Case proven; take her away.

I find it prophetic, were it not so obscene, that in the space of the front and back covers of [RLT] we have an updated pedophiliac Orientalism documented so succinctly: on the front cover the picture of two veiled Iranian teenage “girls” and on the back the endorsement of Professor Humbert Lewis of Orientalism himself.

That’s the first of three times he does that – he calls Bernard Lewis Humbert: either Humbert Lewis or (throwing caution to the winds) just plain Humbert Humbert. Because? Well, he hates him; isn’t that a good enough reason?

And now he buckles down to some serious abuse.

The cover of [RLT] is an iconic burglary from the press…In the age of “the end of history,” as Azar Nafisi’s fellow neocon Francis Fukuyama has theorised it…Here again, Azar Nafisi proceeds to crop the picture she portrays inside her book in a fashion similar to the visual burglary she and her publisher commit on its cover–stealing a part of truth to tell a bigger lie.

Nafisi is not in fact a neocon. She has neocon friends; she’s not a neocon herself. But Dabashi feels entitled to go from innuendo about her ‘connections’ to simply calling her something she isn’t – in the very same breath ranting about a cropped picture and burglary, stealing, and a bigger lie. He’s a nasty piece of work.

Decades into a sustained struggle against the domination of Eurocentric curriculum in the US academy, fighting to restore democratic dignity to the world literary scene, Nafisi once again pushes the clock back for about half a century by a singular and exclusive praise for the Eurocentricity of the literary imagination. Promoting the racist cause of a singular literary canon in the United States and Europe goes hand in hand with denigrating, dismissing, or ignoring the existence of non-Euro-American literary and cultural traditions. No one will ever know, reading [RLT], that Iranians, like all other nations, have a literature of their own…

Okay stop right there. What’s on page 6 of RLT? “We read Persian classical literature, such as the tales of our own lady of fiction, Scheherezade, from A Thousand and One Nights…”

Oh never mind that, she’s still trampling the democratic dignity of the world literary scene, and by golly she’s certainly still promoting a racist cause, because that’s an automatic fifty points for Dabashi, even if it doesn’t happen to be true.

But joining the neocon takeover of the democratic institutions of the US by a band of militant renegades, and thus helping build a literary canon for a predatory empire, is an entirely different matter. In the former project you restore dignity and hope to a nation and its cultural resistance to imperial domination; in the latter you seek to steal such dignity and hope from them.

Well he’s already told us, or ‘demonstrated’ as he keeps asserting of scholars he approves of, that Nafisi (or her publisher) is a burglar who steals bits of pictures; clearly she steals everything that’s not nailed down.

Nafisi has never taught at any liberal arts college or university in the US. She is entirely ignorant of or indifferent and hostile to the decades of struggle that racialised minorities and women’s and minority studies have endured to make a dent in the vacuum-packed curricular terrors of the white establishment. At a time when the entire nation is engaged in a radical debate about the necessity of curricular diversity, Azar Nafisi joins ranks with the worst reactionary elements singing the praise of the “Western masterpieces.” After decades of consistent struggles, native-Americans, African-Americans, Latin-Americans, Asian-Americans, feminists, and scores of other denigrated and disenfranchised communities, have successfully engaged the white male supremacist canon of the US higher education…

Translation: Nafisi is not a hotshot at Columbia like me, so it’s an outrage that people bought her book. She’s entirely ignorant, unlike brilliant erudite but radical me, and she’s hostile to minorities, unlike radical anti-racist wonderful me (did I mention I teach at Columbia?) and she’s in cahoots with the curricular terrors of the white establishment (what terrors? You know what terrors!) and she is not one of the Good People who have fought a bloody war with the white male supremacist canon (those canon wars, they’re the worst). She’s clueless and out of it because she doesn’t realize that the entire nation is engaged in a radical debate about the necessity of curricular diversity – how can she not know that? Because she’s evil, and I’m good. Stern, but good. End of translation.

Imagine taking a class with that guy.

Right, Hamid Dabashi and his rebuke of Azar Nafisi. Good stuff, is it? Readable? Persuasive? Eloquent? Reasoned? Thoughtful? Fair? Dispassionate?

No.

Let’s sample it.

This body of literature, perhaps best represented by Azar Nafisi’s Reading Lolita in Tehran (2003), ordinarily points to legitimate concerns about the plight of Muslim women in the Islamic world and yet put that predicament squarely at the service of the US ideological psy-op, militarily stipulated in the US global warmongering…”Islam” in this particular reading is vile, violent, and above all abusive of women–and thus fighting against Islamic terrorism, ipso facto, is also to save Muslim women from the evil of their men. “White men saving brown women from brown men,” as the distinguished postcolonial feminist Gayatri Spivak puts it in her seminal essay, “Can the Subaltern Speak?”

The distinguished postcolonial feminist, mark, in her seminal essay. Already (this is only page 2 of 11 in the printed version) we are in deadly familiar territory, where the in-crowd is always awarded nice little heaps of flattering adjectives like ‘distinguished’ and ‘seminal’ (those are both favourites – it’s remarkable how predictable Theory-heads allow themselves to be) while the out-crowd is scrupulously forbidden such wanton luxury. Already, only on page 2, we begin to feel the familiar queasy disgust at the mix of abuse and sycophancy. And we read on, and the mix gets more so and then more so – until we feel so sick we can’t read any longer. And it’s only page 4.

…one can now clearly see and suggest that this book is partially responsible for cultivating the US (and by extension the global) public opinion against Iran, having already done a great deal by being a key propaganda tool at the disposal of the Bush administration during its prolonged wars in such Muslim countries as Afghanistan…Meanwhile, by seeking to recycle a kaffeeklatsch version of English literature as the ideological foregrounding of American empire, Reading Lolita in Tehran is reminiscent of the most pestiferous colonial projects of the British in India…through the instrumentality of English literature, recycled and articulated by an “Oriental” woman who deliberately casts herself as a contemporary Scheherazade, it seeks to provoke the darkest corners of the Euro-American Oriental fantasies…Rarely has an Oriental servant of a white-identified, imperial design managed to pack so many services to imperial hubris abroad and racist elitism at home–all in one act.

And so bloody on. Veering from spit-flecked abuse to vulgar testosteroneish sneering but never losing the overwrought inquisitorial tone – as long as he is talking about Nafisi; but when the Good People enter the picture, of course that’s another story. (Dabashi fumes about Bush and the axis of evil but is apparently too stupid or too excited to realize that he thinks in exactly the same terms himself.)

In his study of the cultural foregrounding of imperialism, Culture and Imperialism (1993), Edward Said examined the overlapping territories, as he called them, between the literary and the political, the cultural and the imperial, in the Euro-American imperial imaginary. This, as he was never tired of repeating, was not to reduce European literature to the political proclivities of any given period, but in fact conversely to posit the political fact, in his proverbial contrapuntal hermeneutics, as the principal interlocutor of the literary event–of the European literature of the period in particular. In her similarly groundbreaking work on the relationship between domestic and foreign policies of an empire and their cultural manifestations, The Anarchy of Empire in the Making of US Culture (2002), Amy Kaplan has demonstrated the link between domestic and foreign affairs in the manufacturing of such an imperial project. In this extraordinary work of literary investigation, Amy Kaplan demonstrates how at least since the middle of the nineteenth century etc etc…From the other side of the same argument, in her pioneering investigative scholarship, Masks of Conquest: Literary Study and British Rule in India, Gauri Viswanathan has traced etc etc…The study of English literature, as Viswanathan has ably demonstrated etc etc…

Why is this combination of spraying thuggery on the one hand and groveling ass-kissing on the other so repulsive? Because (I guess) it’s a combination of spraying thuggery and groveling ass-kissing. The two just do make a nasty, repellent, stomach-turning pair. Vituperation and accusation immediately followed by beaming smirking licking are a sign of something horribly amiss, of someone with too much bullying rage and too much slavish bootlicking unpleasantly yoked together in one person. And the combination is, of course, especially repellent in an academic. In a corporate executive or an advertising genius or a marketing guru or an entertainment boffin it wouldn’t be attractive, but it wouldn’t be all that astonishing or out of place, either. But academics really aren’t supposed to be that out of control. The writing in that article is just intellectually out of control. It’s swamp thing.

And the guy teaches at Columbia. I don’t want to go all Horowitzy on everyone’s ass, but I find that…disconcerting.

Is it just me, or does this seem a little confused?

Measure to make all faith schools open their doors to children from other religions are to be considered in an attempt to break down barriers between communities. Alan Johnson, the Education Secretary, will announce today that he plans to look at the intakes of existing religious schools as part of a review of the admissions code for schools…In remarks likely to alarm supporters of faith schools, Mr Johnson will say in his speech: “Young minds are free from prejudice and discrimination, so schools are in a unique position to prevent social division. Schools should cross ethnic and religious boundaries, and certainly not increase them, or exacerbate difficulties in sensitive areas.”

But then…why are they expanding religious schools? I think Johnson is quite right that schools should cross ethnic and religious boundaries (cf Brown v Board of Education for some of the reasons to think that), but then their policy on the issue is – how to put this – wrong, isn’t it? Maybe they’ve decided that.