On 21 March, a Tunisian court sentenced rapper Ala Yacoubi (aka Weld El15) to two years in prison in absentia, over an anti-police song and video, Boulicia Kleb published on YouTube. In the song, Weld El15 describes police officers as “dogs” and says “he would like to slaughter a police officer instead of sheep at Eid al-Adha”. Four other rappers, to whom Weld El15 dedicated the song, were also sentenced to two years in prison in absentia. Actress Sabrine Klibi, who appears in the video, and cameraman Mohamed Hedi Belgueyed, were arrested on 10 March. They each received a six-month suspended jail sentence.
Yacoubi, who is in hiding, told award-winning blog Nawaat:
There are those who accuse me of inciting violence against police. I was only using their language…I was subject to all forms of police violence: physical and verbal. As an artist, I can only answer them through my art: aggressive art…I expressed myself in a country, where I thought freedom of expression exists. It turned out that I was wrong.
To bring charges against Weld El15 and his associates, prosecutors applied anti-free speech laws inherited from the dictatorship era. Among these laws are articles 128 and 226 of the Penal Code. The latter carries a penalty of a six-month jail term for “affronting public decency”; while article 128 states that anyone found guilty of “accusing without proof a public official” could face a two-year jail term.
Weld El15 is not the only victim of these liberticidal laws. Blogger Olfa Rihai could face imprisonment over criminal defamation charges [articles 128 and 245 of the Tunisian Penal Code. Last December, Riahi posted on her blog an article alleging that the then foreign minister Rafik Abdessalem “misused public money” by spending several nights at the luxurious Sheraton hotel in Tunis. She went on to claime that the minister might have been involved in an extra-marital affair. Riahi is also accused of “harming others or disrupting their lives through public communication networks,” under article 86 of the Telecommunication code (Law no.1-2001 of 15 January 2001). If convicted under this article, she could spend up to two years in prison and pay a fine of up to 1,000 Tunisian dinars.
Article 86 of the Telecommunication Code highlights Tunisia’s vulnerable internet freedom. Despite, positive steps taken by the Tunisian authorities in favour of free speech online, freedom of the internet remains under threat due to Ben Ali’s ICT laws. Last September, Mongi Marzoug minister of Information and Communications Technology, officially announced “the death of Ammar404” [slang for Tunisian internet censorship]. In January, the ICT ministry cancelled a number of regulatory provisions in the licenses previously awarded to privately-owned telecom operators Tunisiana and Orange Tunisie.
The two ISPs are now able to bypass the Tunisian Internet Agency (ATI), for incoming and outgoing international Internet traffic. The former regime obliged ISPs to route their internet traffic via the ATI to facilitate internet filtering and surveillance.
Yet these guarantees remain insufficient, as long as repressive ICT and internet laws remain on the books. For instance, article 9 of Internet Regulations (dated 22 March, 1997) obliges ISPs to monitor and take down content contrary to public order and “good morals”. No one can stand in the way of prosecutors and judges who wish to apply these laws.
The National Constituent Assembly (NCA) is scheduled to adopt a new constitution by next summer. A second draft of the constitution, released last December, enshrines the right to free expression and prohibits “prior censorship”. However, unless anti free speech laws are revised or abolished, the future constitution will in no way be enough to guarantee free expression.
A 19-year-old Tunisian women’s rights activist, known only as Amina, has come under fire for posting a topless photograph of herself online. Amina is a member of FEMEN, a Ukranian radical feminist group notorious for their topless protests. Weeks ago, Amina uploaded a picture of herself to a website she started for the group in Tunisia, with ”My Body is My Own and Not the Source of Anyone’s Honor” written across her bare chest.
Late last week, the Paris-based head of the group, Inna Shevchenko, claimed that Amina had been committed to a psychiatric ward by her family members. Shevchenko told the Atlantic that she last heard from Amina on 18 March. Her disappearance came after a 16 March appearance on Tunisian talkshow Labes to talk about her controversial photographs. However, her lawyer Bouchra Bel Haj Hmida, told Tunisia live that she is not missing, and denied allegations that Amina has been sent to a psychiatric facility.
While no legal charges have been brought against Amina, Salafi preacher Adel Almi said days before her disappearance that she should be punished with 80-100 lashes, and called for her to be stoned to death. According to Bel Haj Hmida, Amina could face up to six months of jail-time if charged with public indecency.
Women from across the globe have posted photographs of themselves topless online, with messages of support for Amina scrawled across their bodies. A petition for her release has now garnered over 84,000 signatures.
Secular activist Maryam Namazie has called for 4 April to be declared International Day to Defend Amina, in order to “remind the Islamists and the world that the real epidemic and disaster that must be challenged is misogyny — Islamic or otherwise.”
Sara Yasin is an Editorial Assistant at Index. She tweets from @missyasin
Writer and broadcaster Kenan Malik and art historian and educator Nada Shabout on one of the art world’s most contentious debates
Mark Boardman/www.mark-boardman.com
Dear Nada,
I regard free speech as a fundamental good, the fullest extension of which is necessary for democratic life and for the development of other liberties. Others view speech as a luxury rather than as a necessity, or at least as merely one right among others, and not a particularly important one. Speech from this perspective needs to be restrained not as an exception but as the norm.
The answer to whether religious and cultural sensibilities should ever limit free expression depends upon which of these ways we think of free speech. For those, like me, who look upon free speech as a fundamental good, no degree of cultural or religious discomfort can be reason for censorship. There is no free speech without the ability to offendreligious and cultural sensibilities.
For those for whom free speech is more a luxury than a necessity, censorship is a vital tool in maintaining social peace and order. Perhaps the key argument made in defence of the idea of censorship to protect cultural and religious sensibilities is that speech must necessarily be less free in a plural society. In such a society, so the argument runs, we need to police public discourse about different cultures and beliefs both to minimise friction and to protect the dignity of individuals, particularly from minority communities. As the sociologist Tariq Modood has put it, “if people are to occupy the same political space without conflict, they mutually have to limit the extent to which they subject each others’ fundamental beliefs to criticism”.
I take the opposite view. It is precisely because we do live in a plural society that we need the fullest extension possible of free speech. In such societies it is both inevitable and important that people offend the sensibilities of others. Inevitable, because where different beliefs are deeply held, clashes are unavoidable. And they should be openly resolved, rather than suppressed in the name of “respect” or “tolerance”.
But more than this: the giving of offence is not just inevitable, but also important. Any kind of social change or social progress means offending some deeply-held sensibilities. Or to put it another way: “You can’t say that!” is all too often the response of those in power to having their power challenged. The notion that it is wrong to offend cultural or religious sensibilities suggests that certain beliefs are so important that they should be put beyond the possibility of being insulted or caricatured or even questioned. The importance of the principle of free speech is precisely that it provides a permanent challenge to the idea that some questions are beyond contention, and hence acts as a permanent challenge to authority. The right to “subject each others’ fundamental beliefs to criticism” is the bedrock of an open, diverse society, and the basis of promoting justice and liberties in such societies. Once we give up such a right we constrain our ability to challenge those in power, and therefore to challenge injustice.
The question we should ask ourselves, therefore, is not “should religious and cultural sensibilities ever limit free expression?” It is, rather, “should we ever allow religious and cultural sensibilities to limit our ability to challenge power and authority?”
Best wishes,
Kenan
Mark Boardman/www.mark-boardman.com
Dear Kenan,
I too regard free speech as a fundamental good and as necessary. On the surface, thus, the simple and direct answer to the question of whether religious and cultural sensibilities should ever limit free expression should be an unequivocal NO! However, the reality is that the question itself is problematic. While free expression, and let’s think of art in this specific case, will always push the limits and “reveal the hidden”, consideration and sensitivity, including religious and cultural sensibility, should not be inherently in opposition. By positioning it as such, the answer can only be reactive. I thus disagree with your argument.
A quick note on “censorship”. Yes, we all hate the word and find it very offensive. It is a word loaded with oppression, but the reality is that censorship in some form exists in every facet of life, personal and public. It is not that one needs to restrict speech in a plural society but that this plurality needs to find a peaceful way of co-existing with respect and acceptance, as much as possible — not tolerance; I personally abhor the word tolerance and find that it generally masks hatred and disdain. No belief is above criticism and nothing should limit our ability to challenge power and authority.
I suppose one needs to decide first the point of this criticism/free expression. Does it have a specific message or reason, and how best to deliver it — or is it simply someone’s personal free expression in the absolute? And if it is someone’s right to free expression, then why is it privileged above someone else’s right — religious and cultural sensibility being someone’s right to expression as well?
For example, and I will use art again, there is a problem when art/the artist is privileged as “genius”, with rights above other citizens — except not really, since the artist is subject to other limitations that may not be religious or cultural, like those of the tradition of expression, funding, law and so on. This is not to say that a religion should dictate expression. We should remember, though, that the marvel of what we call Islamic art was achieved within full respect of Islamic religious sensibilities, but also pushed the limits and critiqued simplicity in interpreting these sensibilities.
Perhaps my view here is less idealistic and more practical, but I see many unnecessary attacks on all sides that do not accomplish anything other than insult and inflame. All I’m saying is that expression is always achieved through negotiations, including limitations.
All the best,
Nada
Dear Nada,
I’m afraid that I was no clearer at the end of your letter than I was at the beginning about your actual stance on free speech. You say you ‘regard free speech as a fundamental good’ and that the answer to “whether religious and cultural sensibilities should ever limit free expression should be an unequivocal NO!” You then, however, go on seemingly to qualify that unequivocal stance but without actually specifying what it is that you wish to qualify. Where should the line be drawn when it comes to the issue of what is and is not legitimate free speech? Who should draw that line? And on what basis? These are the critical questions that need answering. You write: “It is not that one needs to restrict speech in a plural society but that this plurality needs to find a peaceful way of co-existing with respect and acceptance”. It’s a wonderful sentiment, but what does it actually mean in practice? Should Salman Rushdie not have written The Satanic Verses so that he could find “a peaceful way of coexisting with respect and acceptance”? Was the Birmingham Rep right to drop Gurpreet Kaur Bhatti’s play Behzti after protests from Sikhs? Should Jerry Springer: The Opera ever have been staged (or broadcast)?
You suggest that “one needs to decide first the point of this criticism/free expression. Does it have a specific message or reason, and how best to deliver it — or is it simply someone’s personal free expression in the absolute?” Again, I am unclear as to the point you’re making here. Are you suggesting here that speech is only legitimate if it has “a specific message or reason”? If so,who decides whether it does? During the controversy over The Satanic Verses, the philosopher Shabbir Akhtar distinguished between “sound historical criticism” and “scurrilously imaginative writing”, and insisted that Rushdie’s novel fell on the wrong side of the line. Do you agree with him? If not, why not? You ask: “If it is someone’s right to free expression, then why is it privileged above someone else’s right — religious and cultural sensibility being someone’s right to expression as well?” This seems to me a meaningless question. A “sensibility” is not a “right”, still less a “right to expression”. If your point is that all people, whatever their religious or cultural beliefs, should have the right to express those beliefs, then I agree with you. That is the core of my argument. What they do not have is the “right” to prevent anybody expressing their views because those views might offend their “sensibilities”.
A final point: to defend the right of X to speak as he or she wishes is not the same as defending the wisdom of X using speech in a particular fashion, still less the same as defending the content of his or her speech. Take, for instance, The Innocence of Muslims, the risibly crude and bigoted anti-Muslim video that provoked so much controversy and violence last year. I would defend the right of such a film to be made. But I would also question the wisdom of making it, and would strongly challenge the sentiments expressed in it. There is a distinction to be drawn, in other words, between the right to something and the wisdom of exercising that right in particular ways. It is a distinction that critics of free speech too often fail to understand.
Best,
Kenan
Dear Kenan,
Nicely said! I believe we are ultimately saying the same thing. It is that “distinction” that you outline in your last paragraph that I call a negotiation between all sides, cultures, etc. My answer is not clear because the issue is not simple! I am saying that it is not a black and white binary divide nor can one “draw a line”. And yes, “who should draw that line? and on what basis?” is critical and essential. I believe that should be reached through negotiation. The “wisdom” of something to exist is as important as its right to exist. But there is also the question of responsibility. Free speech cannot be “inherently good” or bad. The person who utters that speech must claim responsibility for its use and effects. The examples you cite above are not all equal. Yes, they all have the right to exist. But let’s think a bit about the Danish cartoons about the Prophet Mohammed as another example. Were they not an attack aimed to inflame Muslim communities? Was it not part of Islamophobia?
Was the aim not to ridicule and play off people’s fears and prejudices? How were they a critique of Islam? What was the point? It is not that “it is morally unacceptable to cause offence to other cultures” as you once said, but the how and why are just as important as the right to cause that offence. I agree with you that the fear of consequences has become a limitation, but that isperhaps because free speech has been abused.
Perhaps I am looking at this from a different point of view. As an educator, I often face the situation, equally here in the US and in the Middle East, of how to argue a point that has become of specific cultural/religious/political sensitivity to my students. If I offend them here, they will stop listening; in the Middle East, I will not be allowed to continue. What would I gain by doing that? By negotiation I test the limits and push gently. At least in academia, I think we are at a point where we have to teach our students to not get offended by an opposing opinion and to be able to accept various opinions and to be able to accept criticism. I don’t think I can achieve that through shock alone!
Best, Nada
Kenan Malik is a writer and broadcaster. His latest book is From Fatwa to Jihad: The Rushdie Affair and its Legacy (Atlantic Books)
Nada Shabout is associate professor of art education and art history at the University of North Texas and director of the Contemporary Arab and Muslim Cultural Studies Institute
Legendary Nigerian novelist Chinua Achebe died yesterday aged 82. In 1981, he addressed a writers’ conference at the University of Nigeria in Nsukka. Index on Censorship published this extraordinary speech the same year
Philosopher and legal scholar Ronald Dworkin, who died today, 14 February, was a supporter of, and contributor to, Index on Censorship magazine. In this article from 1994, he put forward a passionate and forensic defence of free speech as a universal right (more…)
The teenaged members of Kashmiri all-girl band Pragaash decided to shelve their music career after being harassed online, and a fatwa issued against them. Mahima Kaul reports on how the controversy has unfolded (more…)
Legal proceedings have been filed against four authors that read aloud from Salman Rushdie’s The Satanic verses. Salil Tripathi explains how outdated Colonial-era legislation is being used to curtail free expression.
