The mysterious case of Hamza Kashgari

In deporting Saudi journalist Hamza Kashgari for his blasphemous tweets, the Malaysian government acted in its own interests and prioritised diplomacy, even if it might ultimately cost the columnist his life, argues Malik Imtiaz Sarwar

A version of this piece was first published in The Edge on 18 February

Hamza Kashgari TwitterOn 12 February Malaysia deported a young Saudi journalist named Hamza Kashgari where he is to face charges of blasphemy, an offence that carries the death sentence.

Kashgari fled Saudi Arabia after a controversy erupted after he used to social network Twitter to imagine a conversation with the Prophet Mohammed. Kashgari apologised and deleted the tweets in the hope that this would calm the situation. His efforts were insufficient and a directive was issued for his arrest for blasphemy. Kashgari fled the country, he hoped to secure political asylum in New Zealand but was arrested in Kuala Lumpur while in transit.

It seems that the Malaysian authorities would have rather kept the arrest and deportation off the radar. However, the news began to spread. The authorities began trying to justify themselves and their intended actions. It was suggested that the arrest was part of an Interpol initiative, though Interpol denied any knowledge of the matter.  Attempts were then made to characterise the affair as being part of an extradition exercise but Malaysia does not have an extradition treaty with Saudi Arabia.

Lawyers were appointed and began efforts to meet their client and to secure his release. They appear to have been given the run-around or kept in the dark about the fact that the authorities had already unilaterally decided to return Kashgari to Saudi Arabia. The procuring of an injunction from a High Court judge on Sunday to temporarily restrain the deportation came to nought; Kashgari had been deported earlier that morning despite awareness of the intended legal challenge.

One cannot help but question the manner in which the Malaysian authorities conducted themselves. Malaysia was under no legal obligation to return the journalist to Saudi Arabia and the two countries are not bound by an extradition treaty, meaning what Kashgari has done in Saudi Arabia is not of relevance in Malaysia. Kashgari had not committed any offence in Malaysia and had entered the country on a valid travel document. He was not intending to stay in Malaysia; his final port of call was New Zealand.

There is a more fundamental question: what was Kasghari arrested for? That has not been made clear by the authorities; all they have said is that he is wanted in Saudi Arabia. Under Malaysian law a person is guaranteed life and liberty and can only be arrested for having committed a crime. Kashgari did not commit a crime here, he was entitled to contest the legality of his arrest. This is why his lawyers ultimately filed a habeas corpus application.

The situation is ironic. The Home Minister has attempted to justify the deportation as an extradition. But were this to be the case, the person sought to be extradited would be entitled to challenge the validity of the extradition order. Those who have been following the extradition proceedings concerning Julian Assange would have seen how aggressively he has opposed extradition. In the same way, General Augustus Pinochet had fought his extradition to Spain. In such cases it is open to the person sought to be extradited to show that were he to be extradited, he would face consequences that were harsher than those permitted in the deporting country.

Where Kashgari is concerned, this was clearly the case. He is facing a death sentence for having done something that would either not have been an offence in Malaysia or would not have carried a death sentence.

The very real possiblity of Kashgari being sentenced to death has been studiously avoided by the Malaysian authorities. They take the position that this is an internal Saudi matter. Curiously, the Home Minister has gone on to say that Malaysia is not to be seen as a haven for terrorists; the offence Hamza is said to have committed does not concern an act of terrorism.

And underlying all of this is the fact that the Malaysian authorities did not have to intervene at all. Kashgari could have been left to take his flight to New Zealand and the problem would have been New Zealand’s.

All of this marshals into one inescapable conclusion. The Malaysian government acted only in its own interests and chose to prioritise diplomatic expediency over the lawful rights of Hamza Kashgari, even though this may ultimately cost the columnist his life. In doing so, the government acted in complete defiance of legal obligations it was under.

I am not alone in this view. The National Human Rights Commission (SUHAKAM) has condemned the authorities for having acted as they did.

For all its talk about moderation,  progress and commitment to the fundamentals of the international human rights framework, it is regrettable that the Malaysian government appears to be willing to uphold human rights only where it is politically convenient to do so. Put more plainly, it just does not seem to care.

Were it otherwise, Hamza Kashgari would have had his day in court.

Malik Imtiaz Sarwar is a practising lawyer and the president of the Malaysian National Human Rights Society. He tweets at @malikimitiaz

Malaysia: Saudi writer arrested for blasphemy over Mohammed tweets

A Saudi journalist was arrested in Malaysia on Wednesday night after a request by Interpol on behalf of Saudi authorities. Hamza Kashgari tweeted a mock conversation between himself and the prophet Mohammed last week, and fled the kingdom after he received thousands of death threats. Kashgari was en route to New Zealand when he was arrested. Saudi Arabia is seeking his extradition in order to try him for blasphemy.

Fear and confusion over China’s Confucius Institutes

As the number of Confucius Institutes continues to increase, there have been renewed concerns about how these organisations restrict free expression, particularly from among the international community.

The centres, which are dedicated to Chinese language and culture, education and research, are funded by the Chinese government  — just as the UK has its British Council, Germany its Goethe Institut and France its Alliance Française. These European organisations don’t shy away from their purpose: to promote their nation’s culture and win allies. As the British Council states: “Put simply, the British Council exists to build trust between the UK and other countries and people and thereby win lifelong friends for Britain.” So why is it wrong when China tries to do it?

By last August, in just over six years, China had set up over 350 Confucius Institutes and 473 Confucius Classrooms in over 104 different countries, according to the Institute’s website. No small feat, as the British Council, set up in 1934, has only 220 offices in 110 countries and territories.

These organisations, which spread the teaching of Chinese language and culture (including activities as harmless as cooking classes) and provides advice to people looking to do business on the mainland, are overseen by Hanban, ostensibly an NGO but broadly controlled by the Chinese Ministry of Education. In some more prestigious universities the institutes also sponsor research programmes into sinology.

According to a USA Today story last week, some academics have voiced concerns that the money and resources that Confucius Institutes bring in can also help stifle what can be  discussed, researched and taught in western universities where the institutes are located.

The article says that in the US, a partnership with a Confucius Institute typically brings in funds “in the range of $100,000 to $150,000”.

It quotes Anne-Marie Brady, associate professor of political science at the University of Canterbury in New Zealand as saying that Confucius Institutes will “ always [have] no-go zones, and the no-go zones are obvious: Tibet, Taiwan, Falun Gong.”

But academics at some American universities that have collaborated with Hanban vehemently deny these claims.

Richard Saller, dean of the School of Humanities and Sciences at Stanford University told USA Today: “I said what I always say, which is we don’t restrict the freedom of speech of our faculty, and that was the end of the discussion. I’ve had domestic donors walk away because of that, and in this case Hanban did not walk away.”

Other academics interviewed by the paper also said that having a Confucius Institute on campus had not restricted their freedom to hold talks on Taiwan, Tibet or any other sensitive issue. Yet.

While the western press were busying querying the Confucius Institutes, as reported by The New York Times, Chinese president Hu Jintao was bitterly critical of western culture: “We must clearly see that international hostile forces are intensifying the strategic plot of westernising and dividing China, and ideological and cultural fields are the focal areas of their long-term infiltration”. He also urged the country to put more energy into spreading Chinese culture and ideas, precisely through organs such as the Confucius Institutes.

Hu did not address the issue of just what is Chinese culture. Just 30 years ago under Mao, Confucius was a dirty word and his ideas were vigorously opposed. Today, he is the Communist Party’s golden boy, representing historical greatness, culture, and stability.

 

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