In the name of honour, marriage …and force

Yesterday the BBC broke a story about thirty three girls who have apparently disappeared from schools in Bradford – authorities suspect that the girls have been taken abroad to be forcefully married. The story is not new to the Asian community, particularly to those living in the North of England, but it is one that is slowly being acknowledged and responded to by the community, and to some extent, the current government. There are two problems, firstly the issue of force – be that implicit, or explicit; and secondly, the use of violence to protect honour.

Late last year the BBC aired a programme about honour killings and forced marriages – the content was shocking, and included a number of interviews with prominent Asian community leaders and Muslim figures; highlighting the degree of importance now given to this issue and engaging in discussions which until now have been silenced. The programme alone prompted around thirty referrals in Wales, which usually only gets around two per year, and the message was clear – We recognise this as a problem in our community, and we are willing to face up to it.

The most shocking part however was that it was not only the traditional mindset of first generation immigrants, but one that has infiltrated into second generation British Asian and Muslims – citizens who have been born and brought up in this country. Crimes against young men and women who refused to marry out of force, or worse, against those who ‘fall in love’ with someone outside their own caste, sect, or family – people who are then likely to be ostracised by their own community for rebellion. Estimates by Reunite are that around 1,000 women are subjected to forced marriages annually in the UK (and these are just the reported cases amongst the Indian, Pakistani and Bangladeshi community and do not include the large proportion of men helped by the Foreign Office’s Forced Marriages Unit.)

A few days after watching the programme I decided to catch up with Nazir Afzal, Director of West London Crown Prosecution Service. Nazir’s work in this area began in 2004 when he held his first conference on honour-based violence; his aim was not merely to raise awareness about this issue, but also to develop strategies to deal with such crimes. The resulting interest was phenomenal, “victims hadn’t heard a man speaking out against this issue, and once I’d done this conference, they wouldn’t let me go”. Being tactically placed, with access to senior police officials and Ministers, Nazir has not only been in a position to prevent these crimes from taking place, but also to help prosecute perpetrators guilty of such acts of violence.

But the question is why do young British Asians and Muslims who have grown up in such a multicultural society agree to partake in acts of violence and forced marriages? Without wanting to justify the motives or actions of those responsible, Nazir claims that the perpetrators are often victims of society themselves who succumb to social, cultural and family pressure. Nazir disagrees that the problem is linked to strict religious ideologies within the Muslim community, “this behaviour by no means makes this a religiously induced problem, the causes range from ignorance to a lack of information” he assures me, “mosques are now beginning to talk about it, but even they feel threatened by the community. Men often suffer from identity politics which is infused into them from an early age.” The concept of ‘man being a piece of gold and women being a piece of silk’ is largely believed by young Asian men – who choose to stick to “tribal values” more so than their parents.

But why then is the problem so apparent within the Muslim community? Is this problem linked to a school of thought which promotes forced marriages and justifies violence for the sake of honour? In order to get a better picture of the problem we must examine the demographics of the Muslim community – Around 74% of Muslims are of Asian origin – predominantly Pakistani at 43% – of this community, the majority are originally from Azad Kashmir (including Mirpur and Kotli), equating to around 50% of the British Pakistani community – these are often groups who have undergone chain-migration, live in silos, and try to emulate a particular lifestyle from the Indian Subcontinent.

Second, there is the issue of low attainment and high unemployment which both contribute to overall social well-being and liveabilty (or quality of life). The Muslim community, makes up around 1.5 Britain’s today and has one of the highest unemployment rates at almost 18%. Together, the Pakistani and Bangladeshi community is estimated at around 1.8 million people, of which around 60% is of working age. Of that the unemployment rate is around 17% amongst Pakistanis and approximately 20% amongst Bangladeshis (the current UK unemployment rate being 4.3%).

Educationally, around 33%, that’s one in three Muslims have no qualifications. Out of this group, Pakistani and Bangladeshi boys have the lowest rate of basic, entry-level qualifications (such as NVQ Level 2, GCSEs or O’Levels) at round 22%. Approximately 48% of Bangladeshi women and 40% of Bangladeshi men have no qualifications, compared to 40% of Pakistani women and 27% of Pakistani men with no formal qualifications. The percentage of those with no qualifications in the UK is around 15%.

To add to these factors, Asian and Muslim communities tend to group together and often reside in shared accommodation – this continues after marriage to maintain the traditional “joint family system”, though around 32% of Muslim households experience overcrowding, with Hindu and Sikh households experiencing around 22% and 19%* respectively.

These are all are interlinked causal factors and contribute towards general social status, acceptance, awareness, honour and cohesion – not being fully integrating into British society or accepting the “system” because they are not a part of it. In terms of marriage, Asian communities tend to group together, to maintain social and religious cohesion and a sense of identity. – this ultimately leads to less integration, and the preservation of one’s “natural identity” – they are often seen by the younger Asian generation as an obligation towards an ageing, yet very alive elder generation who they are still somewhat indebted to or bound by cultural ties. Women are more often than not seen as the “honour” of the family and are encouraged to nurture a sense of cultural identity – and so if they do decide to lead a life independent of cultural restrictions and limitations, they are seen as a disgrace and their actions are a crime.

These are all factors which undoubtedly add to slow-progression and ago-old feudal mentality amongst some within these communities. Until these social causal factors are addressed, little can be done to change the perceptions amogst young Asians – but we must acknowledge that this problem is not one that is linked to religious ideology with its roots in Islam or any other established religion.

Later this year, the government will bring into force the Forced Marriages Act 2007 – a rather ‘delicate’ piece of legislation which aims to protect “individuals against being forced to enter into marriage without their free and full consent and for protecting individuals who have been forced to enter into marriage without such consent” – the Act does not limit itself to force through means of violence, but also through coercive methods which include psychological pressure – a problem faced by a large proportion of young British Asian adults, the majority of whom are bound by perpetual indebtedness and ‘honour’ in the UK today.

Although welcomed by many enforcement bodies and community leaders, the Act is essentially looking to reduce the number of immigrant-marriages by force, a strategy which seems more in line with current immigration limitation plans, than to reduce forced marriages. It will not abolish the long-standing tradition of emotional pressure, nor will it, in my opinion, prohibit or deter crimes committed in the name of honour.

If you fear you may be forced into an arranged marriage, are suffering, or know someone who may be, you can contact:

FCO Forced Marriages Unit: 020 7008 0151
Southall Black Sisters: 020 8571 9595
International Campaign Against Honour Killings: http://www.stophonourkillings.com/

*Data has been sourced from National Statistics Online.

‘Sour’ism

In my relative short stay in the UK, I have been able to attend many interesting and informative lectures and events. A recent one turned out to be a tad different- the first sign was the queues outside the venue. Who queues to listen to a lecture, I thought. But this was a high profile lecture that had attracted the level of attention it seems it intended to attract.   

The speaker was a Maajid Nawaz, an ex-Hizb ut-Tahrir, senior member. To my knowledge, the group does not have a very visible presence in South Africa, so I was interested in the inside scoop from this ex-member. I guess I was misinformed; because an inquest into the faults and flounders of Hizb ut-Tahrir (HT) was not forthcoming. Maajid is a brilliant public speaker, perhaps a trait that served well in HT, which I came to understand, is a political movement. A political movement with an Islamic ideology. To be honest, I was not sure what HT was about before the lecture, and I am still not sure.

But this is what I took away from the lecture.  Maajid explained his colourful history with HT, and some of the interesting experiences he had with them- from establishing HT as the power on his college, to spending time in a jail in Egypt. I was loving this guy and savouring every word he so eloquently delivered.  But as he went on, I found it difficult following his logic.

For the sake of brevity, and to convey my understanding, I will merely explain the picture he painted in my head. ‘HT wants to establish an Islamic state. This is a fallacy that cannot exist in the world as we know it.’ (I could not agree more.)  But then he somehow came to the conclusion that, ‘Islam is not meant to interfere with politics. Islam is about your spirituality and personal life- for your political life you need to rely on pragmatism and logic only.’ 

Based on my base knowledge of HT, this thought of his seemed like the direct opposite, and most definitely not the balanced view. And when challenged by some of the audience members, apparent HT members and not, Maajid shamefully either evaded most of the challenging questions, or merely failed to respond in an intelligent manner.  

I knew little of HT before this lecture, and I still don’t know much. I must admit that this has encouraged me to look into them at some point and see for myself what they are about. However, for what I have benefited from this lecture, I am thankful. 

I remember not the challenging questions from the eloquent sister on Maajids view on ‘Islamism’, or the elderly gentleman’s caution against using ‘loaded’ terminology or the young mans implied accusation that this was a publicity stunt.  What I do remember is that Maajid mentioned his blog too many times. I could almost imagine him saying, ‘And if you visit my blog today, you will get an opportunity to be a member of my political campaign!’

Because that is the impression that soured my thoughts- was this guy just here on a PR campaign to build his reputation as a politician? Why was he saying the ‘right’ things, quoting the ‘right’ people and making it known of his association with the ‘right’ people?  The advert to the lecture asked these questions- What should Muslim politics really look like? How do we disentangle Islamism from Islam? Should our political attention not be more focused on developing our communities, contributing to wider society, and using all the democratic means at our disposal to inform, campaign and lobby on the greater issues affecting the Muslim world? Sadly, I don’t see how this came even close to answering any of them.  

The City Circle brother at the end made it clear that City Circle is an open platform for discussion and debate. I remember thinking to myself, this is brilliant. This is exactly what Muslims need- a platform where different thoughts, opinions and views can be expressed. Because from this, we can only grow and improve these thoughts, opinions and views and hence become better Muslims and better people.

But sadly, this brother messed it all up by resorting to juvenile insults of HT. And I didn’t need to be a member of HT to then leave with a sour taste in my mouth!

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