Eye Of The Falcon: Shaheen Bagh And Beyond

Fatima has also tried to allay fears and anxieties of Muslim girls who wear hijab. She even organised a protest against the clamour for a hijab ban that saw the participation of 300 girls. Such protests have been recorded in various parts of the country. A solidarity march was held at Calicut beach in Kerala, led by Jamia Millia Islamia바카라�s student leader Ladeeda Farzana. Accompanied by men, the women were carrying banners that said, 바카라�Allahu Akbar바카라�, 바카라�Hands Off My Hijab바카라� and 바카라�Let me decide what to wear바카라�. Several scholars, activists and artists from Kerala issued a statement against the 바카라�institutionalised Islamophobia바카라� in educational institutions of Karnataka and called for 바카라�a proper legislation to protect the religious attire of Muslim women바카라�.

Lawyer Avani Chokshi, also a member of a collective called Bahutva Karnataka, says that in 2019, the anti-CAA protestors met under the banner of Naavu Bharatiyaru. They lost their momentum during the pandemic. Recently, new solidarities have allowed them to regroup again and form alliances with other organisations and communities, including Muslims and Dalits. 바카라�The anti-CAA movement allowed us to build this solidarity in the face of communalism and state repression,바카라� Chokshi adds. The anti-CAA solidarity forged two years ago was the foundation stone of these new movements that have now found various modes of expressions바카라�from online campaigns with hashtags to ground protests and art forms like calligraphy and placards. In Kerala, queer activists also joined the protests. Protesters at Shaheen Bagh told this reporter in March 2020 that you 바카라�can바카라�t kill an idea by removing the tents바카라�. They were right.

As the protests spread in various provinces, the original site continues to simmer. Aware of what might lie ahead for them, Muslim women of Shaheen Bagh still meet in smaller gatherings. 바카라�During the pandemic they held video calls and shared protest poetry like Bol Ke Lab Azad Hain Tere on WhatsApp,바카라� says Nida Fazl, a housewife and a protester at Shaheen Bagh. Every week Fazl and some twelve women meet at Shaheen Bagh. They recently held a large gathering of some 300 women in support of the students of Karnataka who were denied access to their educational institutes for wearing hijab. They rec­ount how all the markers of the Muslim faith, from mosque to madrasa and hijab to azaan, face the threat of erasure from public places. Muslim women are being bullied and harassed by radical Hindu groups. Eminent Muslim professional women were auctioned online. On January 2, Farzana shared a post on social media underlining that 바카라�the motive behind this is to disrupt the public life of Muslim women바카라�.

Fazl feels that Muslim women in Shaheen Bagh were prescient in keeping the resistance alive even after their removal from the site. It was a necessary mode for them to survive. The quest for justice and the demand for dignity make the ground fertile for the re-emergence of the idea of Shaheen Bagh two years after the space was dismantled. Academic Soumyabrata Choudhury wrote a book titled Now It바카라�s Come to Distances in which he studied the Shaheen Bagh protests, pandemic and social distancing.  He says, 바카라�Wherever the thought of justice begins to exist, Shaheen Bagh will begin to exist. And whoever is affected by the thought becomes the immortal of justice.바카라� Choudhury underlines that the 바카라�political capacity for new enunciation grew at Shaheen Bagh바카라� and 바카라�a new historicity of the name 바카라�Muslim바카라� was created, which could only be visited subjectively.바카라� Quoting B.R. Ambedkar, he says, 바카라�The only way a new association can be wagered is by inducing a new common feeling.바카라�

The 바카라�new common feeling바카라� is something that arises in new historical conditions. 바카라�It is a combination of two features: One being a traditional Muslim, which is apparent, and second, using that very identity as a mode or form for saying something universal, like equality,바카라� he adds. While giving the example of the grandmothers at Shaheen Bagh, who sat in protest to dem­and the universal value of equality, he says, 바카라�The dadis were present to not think individually but as a union, an association and an assembly demanding universal values.바카라� He notes that the 바카라�new common feeling바카라� holds true in the face of the hijab controversy as well바카라�바카라�the girls in hijab are demanding equal access to education바카라�they want to study within their own reality and context and have rejected an abstract world of uniformity and dress codes. Equality is not uniformity, in fact equality is recognition of differences.바카라�

The hijab controversy, a targeted attack on Muslim-ness and on Muslim women, has the potential to overhaul how we think about pat­riarchy. Ghazala Jamil, academic and author of Muslim Women Speak of Dreams and Shackles, says, 바카라�The hijab controversy might prove to be a landmark similar to women바카라�s participation in anti-CAA movement by challenging some of the established understanding of women바카라�s rights and women바카라�s activism.바카라�

Since Shaheen Bagh, Muslim women in India have shattered many a myth, especially the long-held perceptions about 바카라�victims바카라�. 바카라�Muslim women바카라�s participation blasted several myths about them바카라�that they cannot speak for themselves or that they were 바카라�learning to speak바카라� only now,바카라� Jamil says. 바카라�The fact is that Muslim women were always aware about their realities and minority status, and could speak about their issues. What changed was that their opinions were being asked for now and heard.바카라� Shaheen Bagh became an epochal moment because 바카라�Muslim women appeared collectively in public spaces, breaking the stereotype of being 바카라�the essentialised victims바카라�, and the civil society was appreciative and sympathetic,바카라� says Jamil. 바카라�It was a moment of great learning for everyone.바카라�

When the people woke up to listen to Indian Muslim women, they ensured that their resistance was in full partnership with Muslim men. The assertion of partnership with Muslim men was made in response to another myth perpetuated by the Hindutva politics around triple talaq, 바카라�to save Muslim women from Muslim men,바카라� says Afreen Fatima. 바카라�We don바카라�t need such saviours where you pit Muslim men against Muslim women,바카라� she adds.

Muslim women say that the solidarities dating back to the anti-CAA protests have strengthened and they need to move their eye from the streets to the small acts of resistance in private spaces. The unity in resistance has changed the articulation for Muslims in daily life, especially women바카라�professionals or housewives. In a conversation about what changed with Shaheen Bagh, some of the Muslim women said that they have come out of their shell and are comfortable to assert their anxieties as Muslims. 바카라�I am a Muslim and I am persecuted because of that,바카라� says Ghaziabad resident Midhat Zaidi, an MPhil student and mother of a school-going boy. 바카라�I fight allegations that are usually thrown at Muslims by retelling the speeches I had heard during the sit-in protest,바카라� she adds. More importantly, she says, 바카라�I am not ashamed of placing my lived realities as a Muslim in public domain,바카라� which were earlier clubbed under the broader umbrella of a 바카라�marginalised or minority group바카라�. Zaidi feels that 바카라�Shaheen Bagh changed things for me because our anxieties were validated, people were hearing Muslims, who were demanding equality. With these public appearances, I finally got over the urge to not withhold in articulating my lived reality as a Muslim in India.바카라�

Shaheen Bagh became a language, as asserting an identity was not a crime. Ghazala Ahmad, a professional from Aligarh, says, 바카라�Shaheen Bagh is the language and the agency of our own, which was only recently heard. It was not absent in the past but was unheard of so far.바카라� Fatima says that Shaheen Bagh broke the perception of some leaders from various brands of politics, 바카라�who claimed to speak for us바카라�Muslim women speak for themselves,바카라� she says.

As I write about the struggles of these women, I am reminded of the Egyptian journalist who wanted to see her region through the lens of gender and, more significantly, without the available brand of feminism clouding the vision. Lina Attalah felt the pressure of 바카라�bourgeois or liberal feminism바카라�, which she wanted to free herself from, especially because the Western world portrayed the women in the region as 바카라�victims and oppressed바카라�. In a collection of essays, Attalah바카라�s chapter 바카라�On a belated encounter with gender바카라� reflects on how she never had 바카라�something smart to say to that nagging question: What is it like to be a woman journalist in Egypt nowadays?바카라� In the face of these mounting questions she did not want to be viewed as someone recounting stories of sexism, patriarchy and oppression, 바카라�that would feed into commonplace Orientalist essentialism바카라� and render her a 바카라�heroic survivor바카라�. Nor did she want to engage in a 바카라�short-sighted defence of the Arab world.바카라�

She realised that between these two much-publicised stories she was left without the one she could relate to. 바카라�I had no third story to tell. No nuanced explanation of how we live a life of public engagement through the lens of gender.바카라� But with time, Attalah found freedom in her complex world under the blue sky. In India, we call it Shaheen Bagh.

(This appeared in the print edition as "Eye of the Falcon")

(Views expressed are personal)

Eram Agha is an independent journalist