[Sarah Haider: Islam and the Necessity of Liberal Critique]
(Moderator) Hi everybody and welcome to this next presentation entitled
"Islam and the Necessity of Liberal Critique".
I'd like to welcome Sarah Haider, who is one of the co-founders
of the Ex Muslims of North America group.
So, please join me in welcoming Sarah.
(Applause)
(Sarah Haider) Hi Everyone,
(Audience member) Hello
I'm Sarah, and for the last two years I have worked to build an organization
for non-theist ex-Muslims,
those who once identified themselves with Islam.
and now call themselves atheists, agnostics or deists;
and the organization is called Ex-Muslims of North America.
We are a relatively new organization, but we are growing quickly
and we now have communities of ex-Muslims
in over fifteen cities.
As you can imagine, it is notoriously difficult for ex-Muslims
to find others like ourselves. Trying to build friendships among people
who are often under siege and deep in the closet is incredibly difficult.
In the first place, how do you even find people who are often deliberately
doing their best to stay undercover?
As an organization we work to provide ex-Muslims with much needed support,
support to free themselves from the shackles of religion
and to be themselves, to learn about each other's suffering,
and above all else, endure.
We are in a peculiar situation, my colleagues and I,
we are intimately connected with more godless ex-Muslims
than likely anyone else in the world.
I have heard thousands of stories from hundreds of people,
about their experiences with Islam.
Some lucky few were able to leave the faith with little consequence,
the relationships with their families and friends and communities
remained intact.
But for most, this was not the case.
Our journeys have seen tremendous struggles.
For some the cost was only social, loss of friends and families.
For others, they risked their health and mental well-being
from being locked into psychiatric wards to enduring physical violence
from all family members.
Ex-Muslims, arguably more than any other group,
are deeply familiar with the problems entrenched within Muslim communities
and inherent within Islamic scriptures.
As most of us happen to be both people of color
and first- or second- generation immigrants,
we are doubly affected,
both by hatred and violence from Muslims,
but also bigotry and xenophobia from the broader American public.
Despite all this, my experience over the last two years
has made me wary of speaking up, even to an audience such as this.
I always expected feeling unwelcome from Muslim audiences,
but I did not anticipate an equal amount of hostility
from my allies on the Left.
For example, when I first published a piece,
fact-checking Reza Aslan, who is a prominent Muslim scholar,
on his dismissal of female genital mutilation
as only an African problem, not a Muslim one,
I got many responses from people unhappy with what I wrote,
almost all of whom questioned my motives
rather than addressing my claims.
To my surprise, most of my critics were not Muslims.
Rather they identified as liberals and sometimes even atheists.
Some darkly alluded to my "agenda" and others claimed that as a former Muslim,
there was no way I could be trusted with fair criticism.
Now remember, I published a fact-check.
It seems to me that it would be easy to verify my claims,
fact-check the fact-check, so to speak.
But instead, Muslims and some people on the Left preferred instead
to throw around suspicions about my character and my intentions.
Those who oppose Christian authoritarianism
will find that the broad majority of liberals, religious or non-religious,
side with them and will ofter their support
in the fight to push religious morals out of our politics and public life.
Even religious liberals sometimes look upon
the politically-charged religious right with distaste
and some work with secularists to keep them out of our politics.
The executive director for
the Americans United for {Separation of} Church and State, for example,
is an ordained minister.
Atheists and secularists can feel secure in the knowledge
that their allies on the liberal Left will stand with them
when their target is the far-right Christians.
It makes sense: liberals don't share much, many common values
with the religious right.
But when the same scrutiny is applied to Islam,
you find that inexplicably some people on the Left begin to align instead
with the Islamic religious right.
The consistent exception has been the secular and atheist communities.
When luminaries of disbelief movement like Harris and Dawkins speak about
the horrors of Christianity and write books condemning it, they are cheered,
their works lionized, their presence sought at events and conferences.
But when they turn the same critical gaze
towards the religion of my family,
they are told to cease such offensive talk,
to refrain from criticizing the same oppressive forces
that they criticized in the past.
There is an instinct to pigeon-hole anyone
who says something negative about Islam, to broadly label them
in such a way that nearly guarantees
that most on the Left will ignore what they have to say.
The first method, I found, of people dismissing my claims, has been that
since as a brown person I can't easily be painted as a bigot,
is that I must be pro-war
or broadly support the far-right agenda in some way.
This is not true.
Sometimes I am called an Uncle Tom or a house Arab.
Another term thrown around at ex-Muslims
and other brown critics of Islam
is "native informants".
This was my first time hearing this.
I won't go into the many reasons why this is an impressively disgusting thing
to call someone, with the vague implication
that we are brainwashed in some way, or are betraying our own kind.
While it is somewhat understandable, why someone like Myriam Francois,
who is a white convert to Islam, why she would refer to us as native informants,
it is beyond my comprehension how such a transparently racist term
was used by the journalist Max Blumenthal
in his article condemning Ayaan Hirsi Ali
to cast a shadow over her role in this debate.
I wonder if Blumenthal would feel comfortable
using similarly racist terms against anti-clerical dissidents
from African-American or other minority communities.
Bill Maher is someone who has been painted
by the Left and the Right as a bigot.
Once on his show though, Maher mentioned the high rates of support
for the death penalty for the crime of atheism in Muslim communities.
In response, Dean Obeidallah,
who is a comedian and author and liberal Muslim,
attempted to defend the Muslim countries by pointing out errors
in the statistics Maher used.
Let me quote his piece on CNN.
He says - "a 2013 Pew poll actually found
that only 64% of Egyptians supported this"
- by this he means the death penalty - "still alarmingly high, but not 90%"
and only thirteen Muslim nations have penalties for apostasy, while 34 do not".
Can we realistically imagine something like that being published
if it was about any other minority, in an honest effort to downplay the horror?
What if it was "only 64% of Americans
support the death penalty for converts to Islam"
- Muslims don't have it that bad -
"only 64% of French citizens support the death penalty for Algerian immigrants"
or "only 64% of Americans support the death penalty for homosexuality"?
How bad is the situation, how terrible the human rights abuses
and how little the worth of the life of a human being,
when 64% is viewed as a defensive statistic?
It is a situation as if fully one-third of western nations
had legalized the murder of Muslims, how appalled would we be?
What would the Left's reaction be?
As an ex-Muslim I am horrified that something like this would be published
on the web-site of a major news organization
and not a single voice was raised in outrage.
Why is my life worth less?
Does my simply being raised in an Islamic tradition
grant the Islamic religious right overt ownership over me and my body,
grant them license to murder me and my fellow atheists?
The claim actually being made by citing this statistic was that Maher
was supposedly making too much of a fuss of atheist persecution by Muslims.
Now I do not wish to denigrate the author, Dean Obeidallah,
but to illustrate the depth of the problem,
that in trying to defend what he perceived to be an injustice to Muslims,
he did not even notice the depravity of what he wrote.
As a consequence an audience on the Left now frightens me
nearly as much as an audience of Islamists does.
I have had to think long and hard about whether I want to give this talk today,
to what extent I should mince my words,
and what consequence it would have on my work.
It's not my intention to cause offense but I firmly believe
that there are things that need to be said, elephants in the room
that no one but some bigots on the far right are willing to acknowledge.
We are all, I hope, familiar with what happened
on January 7th at the offices of Charlie Hebdo.
Masked gunmen killed twelve people, shouting Allahu Akbar!,
later revealed to be two brothers, French nationals of Algerian origin.
There was global outrage and a large show of solidarity for the cartoonists,
which appeared to be the obviously righteous things to do.
Until of course the religious began to speak up
with claims of "provocation" and hurt feelings.
But that was to be expected, Islamists have been saying that for years,
and indeed, no religion really accepts any form of ridicule
- if they have a choice in the matter, that is say.
However, what was more distressing to me,
was the response from many of my allies on the Left.
Over and over I heard the claim that Charlie Hebdo was somehow
a racist publication, and while, of course, of course,
murder is always wrong and should be condemned,
it is nonetheless "understandable"
that the gunmen would feel provoked by the cartoons.
Now, I don't know about you, but I don't want to meet the man
who "understands" why someone would feel compelled to murder another man
because he didn't like a cartoon that he drew. (applause).
It's important to realize that mocking and critique are not that different
in the eyes of the most religious people.
There is no fair amount of fair and friendly criticism
that the very religious will accept if they have the power to shut it down,
as evidenced by the prohibition on heretical speech
in theocratic states throughout history.
There is a curious double-standard at play.
When Muslim clerics and activists that are known to be
anti-Semites and homophobes are welcomed on campuses,
touring nationally, invited to give lectures by Muslim student associations,
while feminists like Asra Nomani, who has been fighting
for the equality of the sexes, for the right of female entry
to the priestly class, is branded as a bigot
by the same Muslim student organizations
and the authorities at universities like Duke
succumb to this brazen attempt to silence her.
Similar patterns are repeated across the Western world.
Maryam Namazie, who is an ex-Muslim activist,
was dis-invited to speak at Trinity, Ayaan Hirsi Ali at Brandeis.
The British Students Union now allies itself broadly
with Islamist organizations such as CAGE.
To quote Nick Cohen from his article from the Guardian,
"University managers are no better than their teenage heresy hunters.
They say they want to oppose radical Islam in argument.
The Lawyers' Secular Society took them at their word.
It tried to present an investigation at the University of West London
into Islamist groups that were all over campuses,
despite their record of advocating Jew hatred, homophobia and misogyny.
The university authorities banned the secularists."
Let me be clear. I don't think anyone,
even bigots emerging from Muslim communities or anywhere else,
should be silenced.
What I ask is that we stand up for the right to speak of all,
including those both those who stand with us
and those who call for the death of our fellow dis-believers.
Our society functions because we believe that hurt feelings
mean essentially nothing in the eyes of our justice system.
But of course it is claimed that this is a special case,
because these aren't just personal hurt feelings,
these are religious hurt feelings, and not just any religion,
but the religion of the underdog, of the brown man.
And the Left decided long ago that the hurt feelings
of the Christian religion mattered little, and it was imperative
that we disabuse the notion that Christianity
would ever feel safe from criticism or even outright mockery.
Indeed many of our greatest thinkers have delighted in exercising this right.
I want to quote Thomas Paine, from his book, The Age of Reason:
"Whenever we read the obscene stories, the voluptuous debaucheries,
the cruel and torturous executions, the unrelenting vindictiveness,
with which more than half the Bible is filled,
it would be more consistent that we called it the word of a demon,
than the word of God.
It is a history of wickedness, that has served to corrupt and brutalize mankind;
and, for my part, I sincerely detest it, as I detest everything that is cruel"
I wonder if Paine had been murdered for his outright contempt of Christianity,
how different would the West look today?
what message such a gruesome deed would have sent?
how many people would it have silenced
with its promise of more bloodshed to come
if they had the audacity to repeat his crime?
Would that fear have silenced those who insisted on the freedom of speech?
How would that have affected the face of our nation?
Now I hope that you will reflect with me, on the fact that
not only was he not murdered,
neither were his contemporaries who mocked religion,
also even then three centuries ago, I don't believe he contemplated the idea
that writing would actually lead to his death.
And yet, in the twenty-first century,
this is the reality of those who speak out against Islam in Muslim countries
and increasingly in Western ones.
It is not uncommon to hear from commentators in various media outlets
that the victims of Charlie Hebdo had somehow provoked others
with their offensive cartoons into taking their lives.
The sentiment seems to be that the cartoonists must to some degree
be held accountable for their own murders,
even as dozens of cartoonists from the East drew panels
in support of their counterparts in the West,
risking their own lives for freedom of speech.
Two months ago, PEN, an organization that has stood for free speech
for nearly a century, announced their decision to honor
the magazine Charlie Hebdo
with the PEN Freedom of Expression Courage Award.
Yet amongst those that were members of PEN,
there were some that refused to stand with Charlie Hebdo,
initially six table heads and as of now, 204 writers.
I would like to remind everyone that we've been here before.
When Salman Rushdie had a fatwa calling for his death,
PEN America under Susan Sontag's stewardship stood for him,
even while a significant percentage of the intelligentsia cast him aside.
Figures as diverse as the Archbishop of Canterbury
to multiple members of the British Parliament,
one of whom condemned Rushdie as, quote, an outstanding villain,
whose, quote, public life has been a record of despicable acts of betrayal
of his upbringing, religion, adopted home and nationality.
As there were eastern cartoonists standing with Charlie Hebdo,
there were Irani writers from the Muslim world that stood in defiance
and defended Rushdie, some of whom were subsequently attacked.
In light of the recent attack in Garland, Texas,
I'd like to share the prophetic words of Norman Mailer,
from over two decades ago:
"In this week of turmoil we can now envision a fearful time in the future
when fundamentalist groups in America,
stealing their page from this international episode
will know how to apply the same methods
to American writers and bookstores.
If they succeed it will be due to the fact that we never found
an honest resistance to the terrorization of Salman Rushdie."
Where in 1989 and 2005 authors and cartoonists considered
a vague possibility of retaliation,
it has now metastatized to an ever present threat;
like clockwork the violence intensifies and repeats.
The cowardly response in the intervening decade
has also been repeated time and time again, everytime emboldening the voices
calling for the curtailment of free speech.
The Rushdie fatwa was the first battle, a battle in which we surrendered,
and continue to pay the price for that appeasement today.
So why is it so difficult for many on the Left to criticize Islam?
Why do they shy away from it?
I believe that the primary reason is that many are simply incapable of separating
the criticism of an idea with the hate directed towards a people,
and immediately call the first "racism".
That idea should not be entertained for very long,
as if there can be no valid reasons to critique an ideology
rooted in seventh-century patriarchal norms
except for hatred toward the very people imprisoned by those ideologies.
There are people who use the phrase "Islamophobia"
both to mean criticism of the people and of the religion.
I know that many Muslims do this,
it is an easy way of stopping others from criticizing their religion,
but I believe that many in the West use this word
because they haven't quite thought of why it might be harmful.
Islamophobia is a meaningless term.
It serves to confuse and to muddle two very different forms of intolerance,
based on two very different reasons,
towards which there should be two very different reactions.
Sometimes it is claimed that the critique of religion
is critique of the identity of the believer,
and is therefore bigotry.
This person's identity happens to be based on ideology,
so if you criticize their ideology,
you are necessarily generating hate towards that person.
But I wonder what would happen
if we applied this type of thinking to everything?
What if New Agers decided that criticism of New Age spiritual healing
was a form of hate against people who chose to identify that way?
What if Hindus decided criticism of the caste system
was a deeply offensive form of racism against Hindu people?
How much of that would that retard reform?
There is another version of this argument
which claims that criticism or ridicule of Islam
feeds into the bigotry by the far-right
and therefore causes harm,
and I want everyone to know that the argument is almost never
that Islam doesn't deserve the critique or ridicule as a religion,
but that it is harmful to voice this for the damage it would do.
Now one of the writers that opposed the award for Charlie Hebdo claimed that,
quote, the narrative of the Charlie Hebdo murders
-- the narrative of the Charlie Hebdo murders --
white Europeans killed in their offices by Muslim extremists
is one that feeds neatly into the cultural prejudices
that have allowed our governments
to make so many disastrous mistakes in the Middle East
-- the narrative of the Charlie Hebdo murders!
I read that statement and I realized that for some writers
the problem wasn't just that the cartoons were offensive,
it was that the reaction of Muslims to the cartoons fed into
a stereotypical Muslim trope,
a reaction that was very inconvenient for a group
trying their best to paint a picture of a peaceful Islam,
despite mounting evidence to the contrary.
It is quite clear that allegiances here aren't to the truth,
instead the aim is to selectively hide inconvenient truths,
truths that are deemed to be harmful, should they ever be acknowledged.
I assume the fear is that we do not want to give support to actual bigoted people.
Anyone who watches Fox knows how they use fear-mongering tactics
to promote xenophobia.
But the liberation of a billion and a half Muslims in the world,
Muslims who are suffering under the yoke
of an ever-present theological authority,
should be at the forefront of our minds.
As has been repeated hundreds of times by critics like myself,
the primary victims of Islamism are Muslims,
be it in terms of terrorism, violence, misogyny, freedom of expression,
religion, and economic decline.
Yet bizarrely, to some, these concerns are secondary still
to not presenting offense.
Still there are others who believe that those in the West,
that people in the West have no right to speak about
problems of "brown cultures"
due to the legacy of colonialism and other forms of violence
the West has cast upon the East.
This is a strange argument because it ignores the history of the world,
a history in which various nations, Muslims and non-Muslims,
have succumbed to the ebb-and-flow of conquest, repeatedly,
for all of recorded history.
Many Islamic countries in fact had horrific laws before colonialism.
Two of the epicenters of Islamic thought, Iran for Shia Islam,
and Saudi Arabia for Sunni Islam, resisted colonialism.
-- Excuse me --
In fact, Saudi Arabia was founded in 1744
as an extremist state,
the first iteration of which was destroyed by the Ottomans,
due to their religious fanaticism.
The first Saudis in fact attacked and desecrated
some of the most holy Muslim sites and were stopped
not by intervention of the West but by other Muslims
that viewed them as dangerous fanatics.
There was then no American imperialism,
no frame of wars against other Muslims,
and yet, fundamentalist Wahabbis existed,
and were attacking other Muslims,
very much the same way that ISIS attacks them today.
Reform is impossible
when you constantly shift the conversation away
from Islamic fundamentalism, and back to western violence and imperialism.
But don't get me wrong. It is important to discuss this,
it is important to discuss imperialism and the harm that it caused.
But violence in the name of Islam has terrorized the Middle East
ever since its inception, and it is important
that we don't derail this conversation.
The moral paralysis out of fear of the right, out of fear of furthering bigotry,
out of shame of prior crimes committed by other white people
should not trump all considerations.
When I read articles of why Muslims should not be ridiculed
I get a sense of condescension, a sense that there are those who believe
that the most essential trait of brown people is their religion,
a defining feature in fact, and due to this
they presume that we won't reform or we can't,
that religion is something inherent to who we are
and that it won't respond to pressure, to change
the way Christianity responded to pressure by secularists.
While they believe themselves to be supporting tolerance,
what they are really supporting is the religious right of the East,
and not just any religious right, not the religious right that we have here,
it's a religious right the West hasn't seen for centuries.
To me, someone who opposes the most foundational liberal principle,
the freedom of expression,
in order to protect the sensibilities of this Islamist religious right
is a liberal only in name.
In fact, what kind of person holds two different groups of people accountable
to two different standards of acceptable behavior but a bigot?
Islam, like all patriarchal religions,
is a tool used to justify abuse of women and minorities.
Does our concept of tolerance extend towards tolerance
of systematic subjugation of women and minorities?
What else can excusing abuse made in the name of tolerance be called
other than a benevolent, self-serving form of bigotry?
No matter how seemingly compassionate the motivations,
we must not hesitate in being honest
in calling out our allies for their hypocrisy and their illiberal mores.
Sometimes I feel as if people view secularism and free-thinking
to be concepts owned by the West, something inherently Western.
To push secularism and free thought to Muslims then
is to push a Western identity onto them.
It is no more than ignorance of history
to feel that Enlightenment ideals can only be shared by this civilization,
rather than a progression of all of humanity.
Indeed throughout history
there have been champions of these very same ideals,
there have been free-thinkers in every culture in the world
that have bled for these ideals.
There have been countless free-thinkers that challenged faith,
that tried but sadly failed to interpret scripture in a less misogynist way,
even in patriarchal Islamic societies.
For example, the seventeenth century had
a crown prince of the Mughal dynasty, Dara Shikoh,
who was committed to rights of all religions, Hindu, Sikh, Muslim alike,
working to bridge the gaps between the leading lights of all faiths.
As you may anticipate, this was not to last,
Dara was murdered by his own brother,
claiming that Dara's tolerance was a sign of his apostasy,
a brother that is now revered in Muslim circles as being a guardian of the faith.
Similarly, there have been women
that have led the charge for their own rights.
Exactly two hundred years ago, Fatima Baraghani was born in Iran,
an extremely intelligent woman, who as per custom was married young,
and wasn't allowed to further pursue her education.
She was attracted to a radical movement brewing in the country,
which espoused equality of the genders.
She joined and rose to be one of the leading lights of that movement.
To symbolize a break from Shariah, at one gathering,
she took off her traditional veil in front of an assemblage of men
and brandished instead a sword.
Now this sight caused such a shock among the crowd,
that many grown men screamed aloud.
One man cut his own throat in horror,
fleeing the scene as blood poured from his neck. {Laughter}
But she did not enjoy freedom or live long after this incident.
The tragedy of the Eastern past isn't that we haven't given birth to reformers
but that the violence of our oppressors has eliminated us, time and again.
Even in modern times, one Somali author,
Abdisaid Abdi Ismail, wrote a book where he audaciously argued
that Islam doesn't actually call for a death penalty for apostasy.
He was rewarded for his efforts by having his life threatened,
and calls for his book to be burned.
A British reformist, Maajid Nawaz,
has had fatwas issued calling for his death
for simply saying on a tweet
that a cartoon of Muhammad doesn't personally offend him.
The religious right has been murdering reformers for centuries,
but we are still here, fighting for our future,
the same fight that the West has had much greater success in.
It is strange that the very same people, who wish to tamp down on the power
of the Christian right and use the advances that the West has had,
to insist that we must be defined by our religious right.
Let us assume, for the sake of argument,
that we can all concede the idea that Islam, as a religion, needs reform,
or at the very least, Muslim communities do, both in the West and abroad,
and in the way that they choose to practice their faith.
I happen to believe this. All the data we have corroborates this.
There's a large amount of evidence
which clearly demonstrates rampant misogyny,
bad attitudes towards homosexuals and apostasy within the Muslim world,
supported by the law and widely accepted by the people.
In an effort to draw attention away from the role of religion in all this,
some have chosen to instead use excuses by a variety of reasons,
none of which make sense,
because Muslim countries share almost nothing between them all,
except the predominant religion:
not socio-economic status, not education or literacy levels, not GDP,
not cultural background or history, not race or ethnicity, not language,
not political system, not the history of Western colonization.
What they do share is theology.
Obviously Islam isn't the root of all evil, but it is an important factor.
What we have here is a right wing in the West who believes
that Islam personifies evil
and a Left which refuses to even look into it as a source of harm.
The question then becomes, how do we achieve reform
without actually mentioning any problems in Islam?
How do we achieve progress while shying away
from one of the foundational aspects of how harmful practices are justified?
Most cultures are responsive to selective pressure,
and by insisting that no pressure be applied,
we are acting as a brake on any progress.
We have plenty of evidence that a push for secularism
or a presence within secular cultures can change behavior,
and even the beliefs of Muslims.
For example, if you compare Muslims living in the US
with Muslims in the Middle East, you will find across all metrics,
that their opinions are less extreme and more in line with liberal values,
than those of the population of their origin countries.
Many Muslims believe that their religion is immutable,
that every word of which is true, and reformers insult them
when they demand change.
Yet profound changes in the way Muslims practice their religion
have occurred in the past.
Many Muslim countries practiced slavery up until the twentieth century,
with some countries abolishing slavery as recently as 1981,
citing religious sanction of the practice as a justification.
Saudi Arabia's slave population was estimated at 300,000
a scant 50 years ago,
and it was international pressure that forced abolition.
Under pressure from the British Empire to abolish slavery
a little over a century ago,
the Sultan of Morocco cited the inerrancy of the Quran
to make the case for the divine sanction of slavery.
Later the chief minister of Morocco, Muhammad Idris,
wrote in response to anti-slavery efforts, that
"we do not interfere in religious principles which you profess,
likewise you should not interfere in our religion".
In the face of Ottoman unwillingness to condemn the status of slaves
as enshrined in Shariah, a British statesman sarcastically stated,
that one might well ask the Sultan to become a Christian.
Yet today, most if not all Muslims are repulsed by the idea of slaves.
Did they abandon the Quran which seemed to clearly condone slavery
a mere century ago?
Or were we able to shift mainstream consensus
by standing up for our moral principles?
I wonder what would have happened
if the benevolent bigots of the West, of the Left today,
who feel that it is more important to respect a culture
for the sake of respecting a culture had existed back then.
How many millions would be living in chains today?
There is another common narrative, of the West as oppressors,
how racism here feeds into the oppression of a minority.
Champions of Islam have gone on record using it as a cudgel
to beat against the back of progress.
We need to be aware that the victim versus the oppressor dynamic
isn't set in stone the way some people would have you believe.
One can be a victim in one context and an oppressor in another.
A Muslim man may deal with racism at work, real racism,
may see career setbacks, and goes home and beats his hijabi wife
because he was raised in a misogynistic tradition,
using Quran's verse as justification.
Should we not criticize his behavior
because of his victimization in one aspect?
An imam may be an anti-Semite, a homophobe, he may be indoctrinating
a generation of impressionable minds into his harmful ideas.
Yet the same imam might also be a victim of bigotry
when he aims to launch a new mosque.
He may be the target of local xenophobic attitudes.
In lieu of his sufferings, should we pretend
his other despicable behaviors do not exist, or do not matter?
Are we to sacrifice one for the other?
Instead, can we not stand against all oppressions,
stand for the equal rights of others, while simultaneously working
against bigoted narratives within religion?
One of my ex-Muslim colleagues
beautifully summed up the same sentiments,
when she was talking about the misogynistic nature of the hijab,
quote, feminism is defending women, Muslim women,
who wear the hijab for whatever reason, against shaming or attack.
Feminism is not categorically denying that the hijab can be coercive,
body-shaming, slut-shaming, restrictive or psychologically crippling.
We cannot avoid reality because we are afraid
of the consequences of acknowledging facts.
Is it ethical to avoid educating our children about Darwinian evolution
simply because it has fed into Social Darwinism in the past?
Our silence about uncomfortable truths simply underscores
the cost of our inaction as the consequences loom ever larger.
We are paralyzed by our own insecurities, by our fear
that the truth will empower the worst of us, rather than set us free.
We have those on the Islamic far right
who say that there is no room for reform in Islam,
because Islam is, and always has been perfect.
We have their counterparts from the far right in the West,
who coincidentally also view Islam as beyond reform,
but for different reasons,
as something that is irredeemably and permanently evil.
Between those two extremes, we have the average Muslim,
who is forced to choose between the devil he knows,
Islamic dominance and supremacy, over the devil he doesn't, Western bigotry.
The liberal Left needs to present a different path,
not acquiesce to either form of religious dominance.
It is particularly important that those who stand for compassion,
that those who stand for human rights
and who recognize the harmful effects of bigotry and discrimination
lead the charge against religious oppression no matter where it stems.
We know, not only is reform is possible,
but it is ongoing against insurmountable odds,
it has champions that are laying their lives on the line
for a better tomorrow.
We cannot and must not let the current situation endure
where reformists of Islam are standing alone and vulnerable.
We must remember that there is no inevitable march of progress,
no guarantee that tomorrow's world will be more just, more equal,
more rational, more tolerant or reasonable.
Liberal rights without liberals to champion them
are values without influence, with no defense.
Let's not let our empathy for oppression of one group
excuse their oppression of another.
Thank you!
(Standing applause)
(Man) Well, OK, we have time for one question
and then we'll have to take a 10-minute break
Nobody likes a time-keeper, not speakers, not audience
I'm here to be hated.
(Man 2) I'm glad I got here first.
First of all, thank you for your courage and bravery,
in what you're doing.
(Haider) Thank you (Applause)
(Man 2) You mentioned the word reform a lot
and others have spoken of Islam as potentially being
at the, I guess the beginning of a reformation,
similar to what happened with Catholicism.
I guess I have two questions -- sorry, two parts.
First, do you believe that we are seeing the beginning of that?
And if so, do you, or should we have any confidence
that that reformation, if and when it comes in Islam,
will be any less bloody than what historically, we experienced
with the Catholic Reformation?
(Haider) I've heard that comparison quite a few times
and I made it myself quite a few times.
But I don't think they are exactly the same, in the sense that
this change will need to happen at a different pace.
It'll need to be faster, and it will be faster,
because of, you know, social media and the way that secular literature
and atheist literature has spread across the internet.
A lot of Ex-Muslims who join our group, The Ex-Muslims of North America,
tell me that they started thinking about, you know, atheism or humanism
when they first read something Richard Dawkins wrote, back in Egypt.
This is possible now, so I really believe that it can be faster
and I think that it doesn't have to be as bloody
if the West is willing to stand up for the reformists,
with the reformists in the East. (Applause)
(Captions are based on Arun's transcript: see link in description)