Mama problems

That moment when you get caught making completely unreasonably demands:

"If you don't tidy up your stuff NOW, I am going without you."
"Ha ha, you want to leave me at home on my own?!"

Grrrrrrrr.

"No space for women"

What do you do if in a mosque there is "no space" for women? Faraz Rabbani advised the following. Says a lot about us as a community that we have gotten so much used to nonsense ("sorry, no women allowed; there's just no space, what can we do"), that we're close to be shocked when we hear such a simple, common sense answer (by a highly qualified, highly regarded sheikh, after all).

When life hands you lemons...

Or: How I was chosen for a "random" security check, and ended up giving an impromptu live hijab tutorial

Sunday morning, at the airport. I forget to take off my watch, the metal detector goes off.

I think, 'they'll quickly check with the portable metal detector'. No, they want to search me in a separate room.

Ok, whatever. It's me and two female security officers who close the curtain behind them.

I think, 'they'll quickly pat me down and I can go'. No. Not that easy, not that quickly.

It's them, and me.

Female security officer (FSO) 1: 'Can you please take your scarf off, madam?'

Me [with a strong expression of WTH on my face, raised eyebrows and all]: 'Take MY SCARF OFF?'

FSO 1: 'Yes.'

FSO 2 [smiles, looking slightly embarrassed]

Me: 'Okkkk...'

I take off my scarf. FSO 1 pats me down from head to toe, doesn't forget to check my socks (because THAT'S where we Muslimist terrorist extremists hide our bombs, you know), a few minutes later she says I can put back my scarf on.

I reach for it. There is silence. And I think, 'You know what...'

Me: 'Well, at least you'll get to see now how I wear my scarf...'

FSO 1 and FSO 2 both look at me.

I force a smile.

Me: 'Yes, because there is different ways of tying it. I usually do it likes this...'

FSO 2 [looks at me pointing on my scarf, nods hesitantly]

Me: 'So first I put the scarf here. On top of this [I point on the undercap]. I always wear one of these underneath. Otherwise it can be really annoying when the scarf doesn't stay in place but keeps moving around. You know, that's just REALLY annoying. One time around and then a pin here...'

FSO 1 and 2 both follow my movements and nod in agreement.

FSO 1: ' And do you wear it in the summer, too?'

Me: [little excursus about light fabric, long sleeves, and breezy maxi dresses]

Both nod again and touch the fabric of my shirt when I hold it towards them.

FSO 1: 'Do you have scarves in many different colours?'

Me [laugh]: 'Oh yes, I do. But my favourite is pink!'

FSO 1: 'Pink is great!'

Me: 'Pink is the best!!'

We all laugh.

FSO 1: And makeup is not allowed?

Me: [short explanation about my personal preference (no makeup), scholarly opinions (divided), and individual choices (it depends)] ... 'and then there is those who believe it is not allowed but they do it anyway. But that, you have it in all religions, don't you, you have Christians, too, who do that...?'

They both nod enthusiastically and murmur in agreement.

FSO 2: 'And now this pin?'

Me: 'No, that one comes all the way in the end. Look, here. I'll use this one first, here, and then that one. See, now it is all in place.'

I look at myself in the mirror and see both of them turning towards my reflection in the glass.

Me: 'I just need to pull at little here, and there, and then ... that's it, done!'

Smiles all around, and I leave, pick up my baggage and look for my gate.

A different kind of diversity

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Of cultural diversity in Beirut.

African and Asian migrant workers. Their children. And my child. 

 

So how is Beirut? It's hot, it's humid, it's busy, it's crowded ... full of people who could hardly be more different. If you know anything about Lebanon's capital, if you have only read one or two poorly researched articles you'll know that there are 18 different officially recognised sects in Lebanon, that there are Muslims, Christians, Druze who call this city home, that you have more Christian sects in this country than you could probably ever name from the top of your head ... even if you identify as a Christian yourself. There are Sunni Muslims, Shia Muslims, Syrian-Orthodox Christians, Catholic ones, Maronites ... to name just a few. There are different religious sects, different socio-economic classes, people who speak French fluently and others who hardly know a handful of words of English. There are those who live in London, Paris, Washington or Dubai for most of the year and those who have perhaps never left the city they were born in. And that's just the Lebanese. Add to that Syrians, many of whom recently sought refuge in the country, and Palestinians, the majority of whom have been here for much longer.

 

But that's not the only way in which Beirut is diverse. One stroll on one of the capital's streets, and you'd have to be blind not to notice all those African and Asian faces. Beirut is Eritrean, it's Nigerian, and Filipino. It's the African housemaid, the Asian nanny. Some of them in gingham uniforms, others in their regular clothes, they often accompany families of the upper middle class when they take their kids to the park or a walk by the seaside.

 

Doing research as a European in a country like Lebanon can be challenging. You don't really speak the language, you're not used to the heat, and things are different than at home. You are different.

 

Doing research with a child is even more difficult. Or so I thought. I didn't think I could just drag along ze baby to my interviews so I started looking for childcare. On a student budget. Ha ha, she's ambitious, that woman!

 

But I found something. In a centre run by an NGO providing all sorts of support services to Asian and African migrant workers living in Lebanon. They were kind enough to agree to let ze baby stay for whenever I needed someone to look after her for a couple of hours.

 

So that's how ze baby ended up spending a few hours every week with a group of little African and Asian kids. Originally from Sri Lanka, India, the Philippines, or half Asian, half Arab, most of them have been in Lebanon for the majority of their life. They speak Arabic, some English (which is the language of communication in the centre) and sometimes also the language of their parents, be it Hindi, Tamil, Tagalog or Filipino.

 

That's how ze baby ended up spending a few hours every week with all the other children, and that's how I ended up hearing all those stories.

 

About recent changes in the law that don't allow maids, cooks, cleaners and nanies from Africa or Asia to keep their children. They don't get the residence permit they'd need to stay, so eventually the kids are being sent "back home", a country many of them don't know, where a language is spoken many of them have never learnt, or at least not properly.

 

About how much the children love that they can run around, sing and shout in the centre. Because at home, in their parents' employers' home, they are told to be quiet, not to disturb the employers with their laughter and their shouting - noise, disruption, not wanted, stop it please, can you be quiet now?!

 

About how some parents before they found the centre just locked the children alone at home until they were back from work in the afternoon.

 

Because doing research with a child is difficult, and working with a child is difficult, too. Childcare is expensive and hard to find, the European researcher from the UK knows that as much as the Sri Lankan cook in Lebanon. Or maybe not as much. But she knows, too.

 

And so ze baby plays and sings and paints with the other little kids. And while I sit there and look at them I can't help but think how much they are the same, children, funny, laughing, quite adorable most of the time and simply annoying from time to time, and how much they differ. They are five, six, seven, eight now and all play together, but Lieschen, just because of the place she was born in, the family she grew up in, the country the nationality whose nationality she holds, has the opportunity to such a different life. All the same yet still so different. That's Beirut, that's also Beirut.

Jung, weiblich, muslimisch, aktiv

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Toller Text in der taz über die Rolle von Frauen im neuen muslimischen zivilgesellschaftlichen Aktivismus.

"Es ist an der Zeit, über moderne junge (muslimische) Frauen zu reden (...)."
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"(Ich) möchte (...) nur um der Abwechslung willen einmal von Frauen als Handelnden erzählen, zumal es sich um ein Phänomen handelt, das direkt vor unserer Haustür stattfindet: die Dominanz der Frauen im neuen muslimischen Aktivismus."

"In den Islamverbänden, wo es um Macht geht, dominieren weiter die Männer; in der Zivilgesellschaft und in den Jugendorganisationen dominieren die Frauen."

Aber mein Lieblingszitat: "Wir arbeiten den ganzen Tag und sind noch sonst wie aktiv, da ist Hausarbeit einfach nicht drin."

Lesenswert! 

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Men, women, friendship and Islam

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"Islam forbids 'unnecessary contact' between men and women"

Can men and women be friends? Just friends? Many Muslims will tell you that Islam forbids "unnecessary contact" between men and women. I have heard (and read) this numerous times since becoming a Muslim. There is talks, lectures, books, articles about the topic, in which Muslim after Muslim explain to you that men and women can't, shouldn't, mustn't be friends. There is family, there is mariage, two areas in which contacts with the opposite gender is legitimate; there is the grey zone of colleagues or classmates whom you need to deal with (unless you live in a country where universities and the workplace are completely segregated); there is strangers on the street (whom you usually don't really engage with anyway), but friendship, just for the sake of friendship between men and women? No. Haram. "Where will it lead?!" - "The line between joking and flirting is fine." - "When a man and a woman are together, Shaitan is the third person present." 

No khalwa; no physical contact; respectful behaviour

I know there is difference of opinion between scholars on the topic but I was taught that a man and a woman must not be alone in a secluded space (khalwa). I was taught that physical contact between members of the opposite gender is forbidden unless you are married or he is your mahram (some might want to add "physical contact when there is attraction", again: difference of opinion). I was taught that you must behave responsibly, sensibly and treat others respectfully. This is, of course, true for men and women but in front of members of the opposite gender it is even more important to maintain some decorum. 

It is useful to set objective limits

All this makes sense to me. Not because I believe that if you are alone in a room with a strange man you will inevitably be all over each other within seconds, or that shaking hands with a man will lead to hugging him will lead to kissing him will lead to (I spare you the rest) ... but because I believe it helps to know how far you can go, because I think it is useful to set (fairly) objective limits regardless of the person you're dealing with, because these rules help avoid confusion and misunderstandings. I respect these rules whenever possible, but I don't see how these tell me not to be friends with someone of the opposite gender.

If...: friendship with conditions

If I avoid being in a secluded space with my male friends, if I don't touch them and if they (and I) behave responsibly, sensibly and treat each other respectfully - why should I not be friends with them? Because "where will it lead?!"? Because "The line between joking and flirting is fine"? Because "When a man and a woman are together, Shaitan is the third person present"? No. 

"Where will it lead?!"

"Where will it lead?!" I am not sure what you are thinking of. Where will it lead?! I have had male friends for over ten years. It has not lead anywhere. I have not had any illicit relationship with any of them. I meet them with other friends or in public, talk to them on the phone or via social media, in short: I do not meet them in a secluded space. They know me. They know about my religion, my values, where my limits are. They respect them. They respect me. They don't hug me. They don't touch me. I don't either. They don't think anything when we talk or meet. And I don't either. They are married or not, I know their wives or girlfriends or not, but it is out of question that there is anything except friendship.

"The line between joking and flirting is fine."

"The line between joking and flirting is fine." No. Whether someone is joking or flirting depends on the intention. As long as my intention is pure, there is no flirting. I might joke with my friends but it is joking, nothing else. I know that and they know that. If I sense that there is more on the other side, I know how to distance myself. If it does not stop, he does not stay my friend. Easy.

"When a man and a woman are together, Shaitan is the third person present."

"When a man and a woman are together, Shaitan is the third person present." If you do believe that this hadith means that a woman should not be in the presence of a strange man without a mahram by her side, then I would urge you not to follow my example and have male friends. I do not believe this is what this hadith means. I was taught this hadith means that men and women are not allowed to be together alone, i.e. in a secluded space. I am not in a secluded space with my male friends, so this point does not apply to my friendships with men. If you are in doubt about how to interpret this hadith, check with a scholar. I did. And follow now what I believe in.

Friends who have lent me more money than I make a month

I would not want to miss my male friends. I have male friends that I can call at midnight and talk to them on the phone for three hours without them or me thinking anything bad. I have male friends who have lent me three times more money than I make a month when I needed it and did not ask twice when I would be able to pay them back. I have male friends who I have been friends with when they were single, in a relationship, engaged, married, divorced. I have male friends who have asked me for advice when they wanted to get married. I have male friends who I can discuss family matters with. I have male friends who will tell me when my headscarf does not go well together with my dress at all. I have male friends with whom I can laugh about stereotypes about Muslim women or the assumptions others make when they see us together.

I am not naive: reputation is important, too...

I am not naive. I am not like this with all of my male friends and acquaintances. I will be more careful in some contexts, not because I think what I do is wrong but because there are other factors that need to be taken into consideration, such as, for example, your (and his) reputation. There is no point in knowing that you have not done anything wrong if everyone believes you have. In situations like this, I will be more careful. (Most of the time. Because if there is nothing wrong with what you do, you cannot always worry about what others will think.)

...and so is knowing that there are black sheep

Another aspect to be taken into account is that no matter how clear the rules are to yourself, there is a risk that they might not be as obvious (or seem as respect-worthy) to him as they are to you. However, as mentioned above, this usually becomes obvious rather quickly. Unless you are completely naive, you can usually tell whether someone has pure intentions or something else on their mind. If you can't distinguish between the two, don't be friends with members of the opposite gender.

Breaking off all contact with male friends after marriage?

I have friends who have broken off all contact with their male friends after they have gotten married. It is your life and you have, of course, the right to do whatever you please, but I don't think I will ever understand. If I believe there is nothing wrong with having male friends, if there is nothing but friendship between me and them - why would I stop all contact with them just because I have gotten married? If my husband does not believe me when I say they are just friends, if he cannot stand that there are other people I like and I am in contact with, if he does not trust me - again, it is your life, but - I don't understand. To me it would be insulting if a man told me to stop having male friends or if he was jealous of my male friends. Don't you trust me? And please don't tell me he says: "I trust you, but I don't trust him!" Erm, excuse me?, who do you think I am, a piece of candy that a man just takes when he pleases without me being able to establish any rules, any limits in our friendship?

They offer a different perspective

I don't believe there is anything wrong with having male friends (if the conditions outlined above are met). Not being able to have male friends would break me. I love my female friends, there is something only they can give me; and I appreciate my male friends, something would be missing if they weren't there. Sometimes they are friends just like my female friends are, but sometimes they are different. Sometimes they make me understand things I, as a woman, would not see. Sometimes they offer a different perspective, speak differently, think differently, view things differently. This is something I, as an individual would not want to miss, but there is also a wider context this comes to play in. I want to be an active member of this society. I want to make a difference to my community, to help change things for the better. If I don't know how men think, how they behave, how they speak, laugh and cry, if I don't know how half of this society functions, how will I be able to contribute to making any impact?

Who defines "unnecessary"?

And this, by the way, is one of the reasons, I cringe when I hear this statement that "Islam forbids unnecessary contact between men and women". Unnecessary? Who defines that? Is it unnecessary for me to work with male colleagues? No, because I need to make money. Yes, because I could work from home. Is it unnecessary for me to study at a university where I sit in lectures held by male professors, side by side with my male classmates, where my thesis supervisor might be male? No, because otherwise I could not get an education. Yes, because I could emigrate to Saudi Arabia and enroll at a local, fully gender-segregated university. Is it unnecessary for me to speak to the male shopkeeper, to buy my groceries from his shop? No, because I need to get groceries. Yes, because for just one pound per delivery I could order them online. Is it unnecessary for me to have male friends? Yes, because why don't you just have female friends? No, because it is not the same; because they are not the same; because my male friends offer a different perspective and make me grow in ways that my female friends don't.

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Wir müssen schreien, sonst hört man uns nicht

Frauenwiderstand in der DDR der 1980er Jahre 

1. April 2014  bis  31. Mai 2014 

Montag bis Freitag, 9 bis 20 Uhr 

Reformhaus Halle (Treppenhaus), Große Klausstraße 11, Halle (Saale)

"Die Plakatausstellung zum Frauenwiderstand in der DDR erzählt „eine Geschichte vom Sprechen lernen, Verantwortung übernehmen, von Solidarität und der Verteidigung der Menschenwürde in einer Gesellschaft, die von Willkür und Lüge beherrscht wurde“. So beschrieb Bärbel Bohley im Rückblick eine Widerstandsgeschichte, die vor nunmehr dreißig Jahren begann."

Mehr? Hier.

Event: Tackling exclusion in Muslim communities

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"Friday 21 Mar 2014, 18:45 - 20:30 

Abrar House, 45 Crawford Place, W1H 4LP 

Event Details:

It is common to observe that exclusion and discrimination occurs at every level of society, on grounds of race, gender, ethnicity, sexuality, class, politics, age, and more. 

But how far are  British Muslims prepared to address exclusion within our communities and our institutions? Who is being excluded directly or indirectly, ignored and rendered invisible, their concerns unrecognised let alone addressed?

Are we prepared to go beyond our comfort zones to make our institutions more inclusive, welcoming, and reflective of how our communities are today? Join us for a frank discussion of these issues and how we as a faith community might go about tackling them."

Event details: here.

Integration? Kauf ich mir

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Oder: "Noch so einer" vs. "schön, dass du da bist"

Oder: Hasret und Enes

Hasret ist in ihren Vierzigern. Sie kam als Grundschulkind aus der Türkei, wo sie bei den Großeltern, Mama und Papa waren zum Arbeiten in Deutschland, gelebt hatte, nach Deutschland. Sie machte ihren Abschluss, arbeitete, erkämpfte sich das Medizinstudium, begann ihre Promotion. Heute ist sie Ärztin. Jetzt, wo sie beruflich Fuß gefasst hat, ist auch das Kopftuch nicht mehr so eine Barriere, zu dem es teilweise während ihrer Ausbildung und den ersten Berufsjahren von so manchem Chefarzt oder Uniprofessor gemacht wurde. Sie kann was, man will sie. Ihre Fachwissen und die Erfahrung im Beruf sind gefragt. Ihre Türkischkenntnisse sind ein Plus, die Kulturkenntnisse sowieso. 

Ihr Sohn Enes, so würden manche vielleicht sagen, lebt hier "in der dritten Generation". Als es Zeit für ihn war, in den Kindergarten zu kommen, meldete Hasret ihn im katholischen Kindergarten um die Ecke an. In Laufnähe, und dass den Kindern dort auch religiöse Werte vermittelt wurden, sagte ihr auch zu. Enes bekam den Platz. Alles war paletti, bis Hasrets Mutter den Kleinen zum ersten Mal in den neuen Kindergarten brachte. Sie wurde dort so herablassend, so forsch, so was-willst-du-Gastarbeiter-hier behandelt, dass Hasret sich weigerte, den Kleinen in der Einrichtung zu lassen. Jemandem, der ihre Mutter so behandelte, der solch ein Bild von Deutschtürken, von Muslimen hatte, ihren Sohn anvertrauen? Nein, danke.

Hasret hat das Geld, sie kann es sich leisten - und einige Monate später war Enes in einer Internationalen Schule in der Stadt angemeldet. Der Lehrplan orientiert sich an britischem Vorbild, die Kinder sind - wie auf der Insel - bis nachmittags in der Schule, Enes lernt neben Deutsch und Türkisch jetzt auch Englisch und er ist willkommen. Wäre er in eine der Schulen in dem Viertel, in dem Hasret und ihre Familie bis heute wohnen, einkommensschwach, bildungsfern, gastarbeiterig, gekommen - Enes wäre in einer Einrichtung gelandet, auf der er "noch so einer" gewesen wäre. Wie heißt du? Enes. Aha, schon klar. Und dann noch die Oma mit Kopftuch und türkischem Akzent. Jetzt ist Enes auf einer Schule, auf der man sich freut, dass er da ist, wo er dazu gehört, Teil des Ganzen und Multikulti wie alle anderen ist.Wo Vielfalt willkommen ist, wo Enes willkommen ist.

Hasret hat das Geld, sie kann es sich leisten.

Sexismus. Und Rassismus.

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Von afrodeutschen Frauen, alltäglichem Sexismus und Rassismus während des Nationalsozialismus - und im Deutschland des 21. Jahrhunderts, von Ausgrenzung, Widerstand, Anpassung und Rebellion.

"Ausstellung

Daima – Frauen | Bewegung | Feminismen | Identitäten

Mo 17. Februar bis Fr 28. März 2014 


Öffnungszeiten: Mo–Fr 14–18 Uhr

Belächelt und sexualisiert werden – diese Erfahrungen teilen viele Frauen. Was, wenn sich das mit Erfahrungen von Rassismus mischt? In der Veranstaltungsreihe kommen Frauen zu Wort, die all diese Erfahrungen von Ausgrenzung teilen und sich ihnen aktiv widersetzen: durch Kunst, Politik und Zeugnis-Ablegen. 

In Kooperation mit Witnessed / edition assemblage. Gefördert von der Senatsverwaltung für Arbeit, Integration und Frauen. Alle Veranstaltungen finden in der Galerie im August Bebel Institut statt (Müllerstraße 163, Berlin, S+U Wedding). Die Räumlichkeiten sind rollstuhlgerecht, Zugang über den Haupteingang des Gebäudes. 

Rahmenprogramm: 

Fr 14. Februar, 18–21 Uhr: Daima. Images of Women of Color in Germany

Ausstellungseröffnung und Buchvorstellung. In Ausstellung und Buch porträtiert die afrodeutsche Fotografin Nzitu Mawakha zwölf Schwarze Frauen, die in Deutschland leben und arbeiten und/oder Deutsche sind. Sie erzählen von Alltagsrassismus, Sexismus und Widerstand, von Familie, Community und Schönheit. Das Besondere: Nicht die Frauen erklären sich – sondern sie sind diejenigen, die die Betrachtenden befragen und den Blick zurückwerfen. Mit: Nzitu Mawakha (Fotografin & Autorin), Sharon Dodua Otoo (Herausgeberin der Reihe »Witnessed«) und Protagonistinnen von Buch und Ausstellung. Grußwort: Barbara Loth (Staatssekretärin in der Senatsverwaltung für Arbeit, Integration und Frauen, angefragt). Live-Musik: 3 Women & The Bass. Um Anmeldung bis 10. Februar wird gebeten. 

Do 20. Februar, 18–20 Uhr: Einschreibungen. Fotografie und Widerstand 

Fotografie blickt auf eine lange politische Geschichte zurück. Welche Möglichkeiten bietet sie im politischen Kampf und um Identitäten auszudrücken? Der Vortrag zeigt zunächst, wie Fotografie mitwirkte, Unterschiede herzustellen und zu zementieren – in Bezug auf Ethnizität, Geschlecht oder Sexualität. In Kontrast dazu werden fotografische Arbeiten wie die des afroamerikanischen Philosophen W.E.B. Dubois, der Schwarzen Südafrikanerin Zanele Muholi und des Afrodeutschen Philip Metz vorgestellt. Sie wollen Fremdzuschreibungen brechen, Blicke irritieren und eine eigene Bildsprache entwickeln. Geht das? Mit: Nana Adusei-Poku (Forschungsprofessorin für Kulturelle Vielfalt, Hochschule Rotterdam, und Dozentin für Medienkunst, Hochschule der Künste Zürich) Moderation: Çağla İlk (Architektin und Kuratorin, büro MILK). Um Anmeldung bis 14. Februar wird gebeten. 

Fr 7. März, 18–21 Uhr Von »Mädchenfallen« und Selbstbewusstsein

Regina M. Banda Stein im Gespräch mit Marie Nejar Am Vorabend des Internationalen Frauentags hören wir den Bericht eines ereignisreichen Lebens: Marie Nejar, Jahrgang 1930, liest aus ihrer Autobiographie »Mach nicht so traurige Augen« und spricht mit Regina M. Banda Stein über ihr Aufwachsen als Schwarzes Mädchen im Nationalsozialismus, über ihr Leben als Schlagersängerin »Leila Negra«, als Krankenschwester und als Aktive in der afrodeutschen Community. Mit: Marie Nejar (ehem. Schlagersängerin und Krankenschwester), Regina M. Banda Stein (ehem. Vorstandsfrau ADEFRA Berlin, Krankenschwester, forscht zur Geschichte Schwarzer Frauen in der Pflege). Um Anmeldung bis 3. März wird gebeten.

Do 20. März, 18–21 Uhr: Feministische Kämpfe of Color in Deutschland. Eine Chronik 

Feminismus in Deutschland ist auch das: Frauen, die nicht nur Sexismus erfahren, sondern auch Rassismus durch die weiße Mehrheitsgesellschaft; Frauen, die sich jenseits von dieser organisieren. Seit Mitte der 1980er Jahre sind Schwarze Feministinnen in »ADEFRA« organisiert und wagen »Immigrantinnen, Schwarze deutsche, jüdische und im Exil lebende Frauen« Bündnisse, zuletzt 2013 in der Tagung »FemoCo«. Was die Beteiligten verbindet: Die Erfahrung, dass Sexismus von Rassismus, Homophobie und anderen Formen der Ausgrenzung nicht zu trennen ist. – Der Abend wagt eine Chronik politischer Kämpfe. Mit: Jasmin Eding (ADEFRA-Gründungsmitglied), Natascha Nassir-Shahnian (FemoCo-Konferenz) und Peggy Piesche (ADEFRA, »Euer Schweigen schützt Euch nicht«). Moderation: Manuela Bauche (August Bebel Institut). Um Anmeldung bis 14. März wird gebeten.

Fr 28. März, 18–20 Uhr: In Gedenken an Juliana Wonja Michael (1921–2013)

Ausstellungsfinissage. Die Finissage ist Juliana Wonja Michael gewidmet, die im März 2013 verstarb. Die Tochter des ab 1894 in Berlin lebenden Kameruners Theophilus Wonja Michael und dessen weißer deutscher Ehefrau Martha Wegner überlebte den Nationalsozialismus durch ihre Arbeit im Zirkus – für viele Schwarze eine Nische, die Arbeit und einen gewissen Schutz vor Verfolgung bot – und in der französischen Emigration. Mit Fotos, Videos, mündlichen Erinnerungen und einer Lesung aus autobiographischen Notizen erinnern wir an die Raubtierdresseurin, Botschaftsangestellte und Übersetzerin. Mit: Nicola Lauré al-Samarai (Historikerin), Lara-Sophie Milagro (Schauspielerin, Label Noir). Um Anmeldung bis 24. März wird gebeten. 

August Bebel Institut, Müllerstr. 163, 13353 Berlin (S+U Wedding) 

 Tel. +49 (0)30 4692-121 / -122 

Fax +49 (0)30 4692-124 

programm@august-bebel-institut.de 

www.facebook.com/augustbebel 

www.august-bebel-institut.de"

Frauen in der islamischen Theologie

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"Innen und Außenansichten: Frauen in der islamischen Theologie im Spannungsfeld zwischen Religion, Macht und Wissenschaft

Vernetzung, Debatte, Wissenschaftsstrategie

25./26. März 2014

Erlanger Zentrum für Islam und Recht in Europa (EZIRE) an der Friedrich-Alexander-Universität Erlangen-Nürnberg

Obwohl geschlechtersensible Aspekte und Perspektiven durchaus ihren Platz in der islamischen Exegese besitzen, sind diese bisher kaum in der Islamischen Theologie sowie der Forschung darüber präsent.

Frauen werden in ihrer Rolle als Wissensträgerinnen und -vermittlerinnen selten wahrgenommen. Ziel dieser Tagung ist es, Positionen und Personen zu stärken, die sich innerhalb der Islamischen Theologie mit geschlechterspezifischen und –sensiblen Ansätzen beschäftigen und sie mit Forschenden zusammenzuführen, die sowohl historische als auch zeitgenössische Entwicklungen solcher Ansätze dokumentieren und analysieren.

Die Tagung verfolgt neben der inhaltlichen Auseinander-setzung mit einer wissenschaftlichen Debatte das Ziel der Förderung bisher marginalisierter Akademiker_innen."

Hier geht's zum Flyer zur Veranstaltung.

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Ayo

Ayo: Live at the Olympia, Paris (2007)

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Violence against women? Islam says no!

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Muslim Spoken Word by Kamal Saleh

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Don't ask me. Seriously, don't ask.

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Don't ask me.

Don't ask me what my views on gender relations amongst young practicising Muslim are.

Don't ask me.

Seriously, don't ask.

Don't ask because you would risk triggering a rant that would not stop until I had told you ...

... how fed up I am with attitudes like those of that couple who attended an event at their local mosque which finished late and who refused to give a friend a lift home in their car because ... she was a non-related single female. Seriously? Seriously?? She went home on her own ... because clearly it is so much more Islamic to let a single woman take the underground home late at night than having a foreign woman in your car. What?!

I would tell you how sick I am of hearing the same old stories again and again. So we need a curtain between men's and women's sections in the mosque because otherwise the khatib will get distracted? Excuse me? The khatib will get distracted? And that's why we have to hide the women behind a curtain, not giving them a chance to see the person giving the khutba speak, see his gestures and facial expressions, see when he gets up for prayer, see the male part of their community? Seriously, if the khatib gets distracted by the mere sight of women (in full hijab, by the way) in a mosque ... perhaps he should ask himself what he is doing there in the first place. If really his gaze wanders somewhere he does not deem appropriate (which, granted, at times does happen to the best of us, even to khatibs), can't he "lower his gaze" as we ... happen to be told in the Qur'an? And what on earth does a khatib who "gets distracted by women" in the mosque do out there, in "the real world", full of women, many of whom are much less covered than his "sisters" in the mosque ... and with no curtain in sight? Seriously, poor guy, how does he cope?

If you asked me, I would tell you how upset I am to hear stories like the one of that girl who was a committed member of the Islamic Society at her university and who was asked to speak at a meeting because one of her classmates could not make it. She had all the knowledge on the subject matter required, was prepared and willing to talk ... but was asked to please keep her presentation brief as she did not wear hijab. WHAT??!

I would tell you how offended I was when I noticed that some of the "brothers" at my university's Islamic Society did not return my salam. At first I thought they had not heard. At first I thought they did not realise I was addressing them. But then it became obvious and I found out I was not the only one who was being ignored by them...

...how I don't get how a "brother" can joke around with our non-Muslim / non-hijabi classmates but when you ask him a question he's like "astaghfirullah", murmurs an answer and keeps looking at the wall behind your face.

I would tell you how ridiculous I find it that I have male non-Muslim friends whom I can call at midnight without them (or me) thinking anything inappropriate while with many of my male Muslim friends I have to think twice before sending that text message / making that call / liking their status update because he may find it inappropriate / think that I have gone completely overboard / that a day later the marriage proposal will follow. Seriously, guys ... "brothers" ... can't we just be friends?!

And yes, I know that this is not fair, that we should make 70 excuses for people, that I don't know their intentions, that it might have been unfortunate coincidences, that they have the right to be Muslim the way they deem it correct as much I have the right to my opinion, that what we consider to be appropriate has a lot to do with our upbringing / personal background / views on religion / and so on, that I don't have the right to impose my views on others, that there are loads of Muslims out there who are not like that, that focusing on the negative examples is not the right thing to do either ...

... I know, I know, I know ...

... that's why I asked you not to ask me.

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Cesaria Evora

Cesaria Evora - Live d'Amor (2004)

Tracy Chapman

Tracy Chapman: Collection

Zaz

Zaz - Zaz (Komplettes Album, 2010)

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Längst ein Teil von uns

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Was kommt dabei raus, wenn man einen deutschen Arabisten, eine muslimische Islamwissenschaftlerin und einen Beauftragten der Evangelischen Kirche für christlich-muslimischen Dialog auf ein Podium setzt? Im Idealfall eine spannende Diskussion zu verschiedenen Lesarten des Korans, dem Verhältnis von Islam und Aufklärung und der leidlichen Frage, ob der Islam denn zu Deutschland gehöre. Hier findet sich ein Bericht zur Veranstaltung. Und für Eilige hier einige der wichtigen Zitate: 

"Anders als oft behauptet, sei der Koran in verschiedenen Varianten überliefert, erläuterte Bauer. Während Christen versuchten, bei Textabweichungen in ihrer Heiligen Schrift einen „richtigen“, eigentlich gemeinten Urtext herauszudestillieren, gebe es im Islam sogar eine lange Tradition, die unterschiedlichen Lesarten gleichberechtigt nebeneinander stehen zu lassen."

"Es sei schlicht falsch, dass der Koran nicht interpretierbar sei und nach islamischem Verständnis nur wörtlich verstanden werden dürfe: „Der Text bleibt ja gerade lebendig, weil jeder ihm einen eigenen Sinn abgewinnen kann.“"

"So sei es im Westen üblich, Terroristen in Mali und den ägyptischen Präsidenten Mursi gleichermaßen als „Islamisten“ einzustufen: „Das ist etwa so, als würde man Peer Steinbrück und Kim Jong-Un auf eine Stufe stellen, weil beide doch letztlich auf den Sozialismus zurückgehen.“"

"Die Frage, ob der Islam zu Deutschland gehöre, sei geradezu absurd, sagte er: „Das, womit wir uns auseinandersetzen, ist längst Teil von uns.“"

Urgently looking for a babysitter? Do's and don't's.

 Or: Love my ISoc

If you are urgently looking for a babysitter but have just recently moved to a new city, don't ask the few friends you have made there in the last weeks. 

They would love to help but are too busy.

If you are urgently looking for a babysitter because without one you won't be able to attend your lecture but have just recently moved to a new city, don't register with a babysitter agency. 

Signing up will be free but to actually contact potential babysitters and childminders, you'll have to pay dozens of pounds (which you don't really have).

If you are urgently looking for a babysitter because there is only one week left before the term starts, don't contact the Family Information Service at your local council.

They will provide you with a list of childminders but the only one who could pick up your daughter from her school hardly speaks any English and when you ask her on the phone if she is currently looking after any other children, she shouts at you, "What do you need this information for?!".

If you are urgently looking for a babysitter and you really have know idea what else to do, don't ask the friendly woman you know from the playground and who works as a childminder. She is already looking after two other children and will start to look after two-year old twins from next week.

Don't send an e-mail to the priest you have recently met, he will be so busy he won't get a chance to reply (and feel terrible about it when you meet him next time, bless him). 

...

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If you are urgently looking for a babysitter but have just recently moved to a new city where you hardly know anyone, do go the induction meeting of your university's ISoc. After the presentation introducing the society and the activities planned for this term, wait until they ask if anyone has any questions. Raise your hand and say, "salam alaikum, I don't have any questions regarding the presentation but ...".

You'll leave the event with a list of six potential babysitters and won't have to worry again about who will look after your baby.

#alhamdulillah #lovemyISoc #impossibleisnothing

Ins Blaue hinein

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Ich fuhr in den Jemen, als das noch möglich war

Ich fuhr in den Jemen, als das noch möglich war. Als noch nicht Nachrichten von Schießereien mitten in Sana'a, in Totschlag ausgeuferte Entführungen und in die Luft gesprengte Ministerien die Runde machten.

Ich fuhr in den Jemen ohne das Land oder seine Bewohner wirklich zu kennen und mit nur minimalem Einblick in die Sprache und Kultur. Ich fuhr alleine in den Jemen, mit Koffer, Handtasche und einem Zettel mit der Adresse meiner Unterkunft und meines Arbeitgebers in der Hand.

Am Flughafen von Sana'a erwarteten mich Hitze und Staub, Gelb und Braun. Von Bergen umringt lag dort die Stadt vor mir, über 2000 Meter auf einem Plateau in der Mitte des Landes gelegen. Sieben Stunden Flug hatten mich von Mitteldeutschland in den Nahen Osten geführt, in die glitzernden Metropolen der Golfstaaten, die es geschafft hatten. Noch eine Stunde Flug später kam ich im Jemen an. 

Als ich die Altstadt sah, wurde mir klar, dass ich vor Jahren ein Bild von Sana'a gesehen hatte, braune Lehmbauten, weiß bemalt, vor graubrauner Gebirgskette, und damals gedacht hatte, "wow, so stellt man sich bei uns 'den Orient' vor". Es gab diese Stadt, es gab dieses Land - das Bild war real, auch wenn es damals, in Deutschland, auf mich klischeehafter gewirkt hatte, als so manche verzerrte Darstellung allens was östlich von Wien liegt.

Aus der Flughafenhalle ins grelle Sonnenlicht, den weißen Staub getreten, verfolgte ich die Ich-bin-Tourist-aber-das-müsst-ihr-ja.nicht-unbedingt-wissen-Taktik. Ahnungsvolles Gesicht aufgesetzt, leicht arrogante Miene gemacht, Kinn hoch, und zielstrebig geradeaus. Wohin ich da lief - keine Ahnung. Ohne nennenswerte Arabischkenntnisse ein Taxi angeheuert. Den Namen meiner Unterkunft konnte ich sagen, das Stadtviertel, und eine Straße, die in der Nähe lag. 

Bis zum Stadtviertel kamen wir. Wie erklärt man einem Taxifahrer, der kein Englisch oder Französisch (Deutsch sowieso nicht) kann, wenn man selbst des Arabischen nicht wirklich mächtig ist, wohin es gehen soll? Eine Telefonnummer hatte ich dabei, aber weder er noch ich ein Mobiltelefon. Zum Glück ist man freundlich im Jemen, hilfsbereit und gastfreundlich, zum Glück war der Mann bereit trotz vorher ausgehandelten Fahrpreises Straße nach Straße zu durchfahren und immer mal wieder nach dem Weg zu fragen.

Gefunden haben wir das Haus schließlich tatsächlich, aber eigentlich bin ich damals in Blaue gefahren, bei meiner ersten Reise in den Jemen.