21 Mar 14 | Egypt, News and features, Politics and Society, Religion and Culture
Singer Nancy Ajram is among those whose videos have been banned by Egypt’s censorship committee.
In a move that has sparked concern among Egyptian secularists, the country’s censorship committee this week banned 20 music videos allegedly containing “heavy sexual connotations” and featuring “scantily-dressed female singers and models.”
The decision to ban the video clips deemed “inappropriate” and “indecent” by members of the state censorship committee, comes two months after a new constitution guaranteeing freedom of expression and opinion was approved by 98 per cent of voters in a national referendum. The new charter replaced the 2012 constitution, widely criticized by rights organizations and revolutionary activists as an “Islamist-tinged” document.
The majority of Egypt’s secularists who celebrated the ouster of Islamist president Mohamed Morsi in Tahrir Square in July had feared that the Muslim Brotherhood –the Islamist group from which he hails –was seeking to alter Egypt’s ‘moderate’ identity. The Islamist group has since been outlawed and designated a terrorist organization by the military-backed authorities that replaced the toppled president.
The banning of the video clips comes amid heated debate on “raunchy” music videos broadcast on some of the Arab satellite channels. In recent years, an increasing number of popular Arab female singing-stars have challenged social norms and broken cultural taboos by revealing more flesh in their video clips. The trend has stirred controversy in Egypt’s deeply conservative Muslim society with many Egyptians rejecting what they describe as “the pornification of pop music”. They insist that the “graphic, semi-porn sexual scenes featured in some of the music videos are not in line with Islamic tradition and culture”.
“Some of these video clips are more porn than music. We can hardly understand the lyrics; They are an insult to Arabic music and culture,” said Amina Mansour , a Western educated 30 year- old Egyptian freelance photographer.
It is no surprise that some liberal, westernised Egyptians agree with ultra-conservative Muslims in their society that the videos should be banned. Egyptian society–once a melting pot of different cultures has grown more conservative in the last 30 years. In his book Whatever Happened to the Egyptians, Economist Galal Amin blames the growing conservatism in the country on the introduction of Wahhabism –a more rigid form of Islam practised in Saudi Arabia and adopted by the millions of Egyptian migrants who travelled to Gulf countries after the oil boom in the seventies, seeking higher-paid jobs. The gradual transformation from a diverse, open and tolerant society into today’s conservative and far less tolerant Egypt is evident in the style of dress, behaviour and speech of many Egyptians. An estimated 90 per cent of women wear the hijab-the head covering worn by Muslim women -while the niqab, a veil covering the face , has become more prevalent in recent years.
Some analysts believe the trend of conservatism, which had steadily grown in Egypt recent decades, now appears to be regressing. A growing number of women and girls are removing their Islamic headscarf —once adopted as a political statement against the authoritarian regime of Hosni Mubarak and against Western-style values imposed on the society. Leila el Shentenawy, a 31 year old lawyer told Index she removed her veil after Morsi’s ouster to express her disappointment with Islamist rule.
“Morsi failed to deliver on promised reforms,” she said, adding that she and other liberal Egyptians were alarmed by the calls made by some hardline Islamists to bring back female genital mutilation and lower the age of marriage for girls.
“We were becoming a backward society instead of moving forward,” she said.
Shentenawi however, supports the ban on the video clips, arguing that such videos are “commercialization of women’s bodies and a downright insult to women.”
Other Egyptians have meanwhile expressed disappointment over the banning of the video clips, perceiving the move as “a reversal of the democratic gains of the January 25, 2011 Revolution” that toppled autocratic president Hosni Mubarak and the subsequent uprising against Islamist rule in June 2013.
“We had two uprisings for freedom and a modern, democratic society,” lamented 26 year-old graphic designer Amr El Sherif. “The video clips are popular with young Egyptians and the latest ban can only be considered as a means of stifling free artistic expression.”
In January, Egyptian TV imposed a ban on several video clips reportedly containing “seductive scenes”, deciding they were”inappropriate for viewers”. The ban on the music videos featuring Middle Eastern pop idols Haifa Wahby, Alissa, Nancy Agram and Ruby among others, came in response to complaints by some viewers that the “hot scenes” depicted in the videos were “provocative” and “went against the morals of Muslim society.”
While modest by Western standards, “the gyrations and revealing costumes featured in the videos were too sexy for Arab audiences”, the censors decided. The ban is a continuation of the ultra-conservative trend started by Islamists during their one year rule when some of their lawmakers had complained to Parliament (then dominated by Islamists) that “Egyptian performer Ruby’s pelvic thrust dance moves and bare midriff were too much,” warning that the “obscene scenes” depicted in the music videos would “trash the taste of Egyptians.”
The ban of the videos meanwhile, coincided with the sexual assault of a female student by a mob on Cairo University’s main campus on Monday–the first violence of its kind on an Egyptian university campus. While condemning the assault incident in a telephone interview broadcast on the private ONTV channel later that evening, University President Gaber Nassar implied the victim was to blame, saying her “immodest attire” had invited the assault. He urged students to dress modestly, adding that those who do not follow the university’s regulation would be barred from entering the university campus by security guards.
Some Egyptians believe that the “suggestive” and “explicit” music videos are partly to blame for a surge in incidents of sexual harassment and violence against women in the country since the January 2011 uprising.
“Sexual frustrations of youth –many of whom are unemployed and unable to afford the cost of marriage– are being fuelled in part by sexy music videos and other pornograhic material on the internet, causing unruly behaviour by some youth,” Said Sadek, a Cairo-based Political Sociologist and activist, told Index.
The recent ban on the video clips also comes hot on the heels of an International Women’s Day protest-rally staged by nude Arab and Iranian women in the Louvre Art Museum’s Square in Paris, calling for “equal rights” and “secularism” in their respective countries. Egyptian internet activist Alia Al Mahdi was among the participants in the Paris nudist rally which organizers said, was held to “highlight the many legal and cultural restrictions imposed on women in the Arab World”. El Mahdi had also protested naked outside the Egyptian Embassy in the Swedish capital Stockholm in December 2012 to express her opposition to what she called Morsi’s “Sharia Constitution.” Raising the Egyptian flag, she had the words ” No to Sharia” written in bold print on her naked body.
Many of the revolutionary youth-activists who led the uprisings in Tahrir Square in January 2011 and June 2013 had hoped the downfall of two authoritarian regimes would usher in a new era of greater freedoms including freedom of expression and opinion.But their hopes are fading fast amid increased restrictions and a climate of growing repression.Despite the challenges, they vow to continue to push for “reforms” and “a more liberal Egypt”. While many of the revolutionaries say they oppose Alia Al Mahdi’s method of protest, perceiving it as ” extreme”, they insist ” there is no going back to repression and censorship by the authorities.”
“We’ve had our first taste of freedom with the revolution three years ago and once you’ve had that, you can only move forward and never look back, ” said Mohamed Fawaz, an activist and member of the April 6 Movement, one of the two main groups that mobilized protesters for the January 11 mass uprising. Meanwhile, the battle between secularists and conservatives for the soul of the “new Egypt” continues.
This article was posted on 21 March 2014 at indexoncensorship.org
24 Jan 14 | Digital Freedom, News and features, Religion and Culture, United Kingdom
Illustration: Shutterstock
I had arranged to meet ‘Emma’ in a cafe, at the behest of a mutual friend. As a student of forensic computing informatics, I was asked to help educate Emma about online privacy, a particular passion of mine.
Emma is an unassuming 24-year-old. Nothing about her physical appearance or mannerisms would divulge anything of the abuse she was subjected to at the hands of a former boyfriend.
She explained that she had experienced on-going violence while in a three-year relationship. Her partner had physically, verbally and emotionally abused her. In addition, her former boyfriend monitored and restricted her access to the Internet.
“I didn’t have anything private. I couldn’t do anything without him asking something about my behaviour, or my intentions, or whatever else I was doing. It was physical and psychological entrapment at its worst.” she said.
For Emma, our meeting was about learning to use tools to take control of her privacy in an age of mass monitoring. She was taking back the capabilities that were torn from her by her abusive boyfriend, by becoming empowered to protect herself in the on-line sphere.
During our conversation, I shared various techniques and tools she could use to browse sites anonymously, and I explained the concepts and principles of privacy-enhancing technologies – software including Tor and I2P (Invisible Internet Project), which would enable her to protect her identity.
Unsurprisingly, Emma has become extremely protective of her access to the Internet; a residual scar of the control she found herself being subjected to.
I was mindful also that it was the first opportunity I’d had which humanised a subject I’m deeply passionate about – often ascribed crypto-anarchism – to effect meaningful, beneficial change to someone else’s life. It also acted as a sobering realisation of the technological capabilities and opportunities available to ordinary citizens to thwart mass surveillance perpetrated by the National Security Agency, GCHQ and their ilk.
Technology has shifted traditional notions of personal privacy in unforeseen ways. We’ve entered a new world order, in which tools of oppression and exploitation are often pointed inward by a state acting as the abusive partner.
I couldn’t help but be reminded of Duncan Campbell’s Secret Society episode We’re All Data New: Secret Data Banks, broadcast 26 years ago. It detailed swathes of information being held on the entire populace of Britain in private sector databases; specifically I recalled the horror on the faces of unwitting participants, as Campbell accessed sensitive personal information from a computer terminal with minimal effort.
Councils sell copies of that data for a pittance nowadays; it’s the electoral register. In comparison to today’s data brokers, behemoth custodians of in-depth data held about each and every one of us, the private databases of yesteryear seem almost quaint. Surveillance is as ubiquitous as ever, and so pervasive that it is has merged into an almost indecipherable cacophony from data-mining business models to gluttonous mass surveillance by the government and its agents. Each has a thread in common, a fundamental component.
You.
Or, of most concern to me during our meeting, Emma.
Often the stakes and associated risk of using modern technologies are magnified considerably for those suffering from physical harm, psychological abuse or harassment. This is especially true in those fearful of seeking information or resources in genuine confidence – a capability cherished by those in such strained circumstances. As I listened to her experiences, I grasped from Emma’s tone she was afraid of exposing herself to potential further abuse.
“In some countries,” I told her, “I’d be considered dangerous. The skills I’m teaching you wouldn’t be tolerated, much less encouraged.”
In the aftermath of Edward Snowden’s disclosures, spearheaded by Glen Greenwald, Laura Poitras and The Guardian, of the activities of the United States’ NSA and United Kingdom’s GCHQ, it has become imperative that the sociological impacts of surveillance be recognised and addressed directly, if societies are to protect each and every one of its participants from such endemic spying.
But, too often, the insipid encroachment is interpreted solely as a technological problem, by which it is assumed surveillance must be countered wholly by the same. While technology is a component of a solution, it cannot derail the potential for abuse on its own.
Ultimately, the answer to surveillance on a personal or societal level demands a radical overhaul of attitudes and perceptions. People must share information, techniques and tools to help one-another protect their civil liberties. People must encourage each other to cherish their online and offline privacy. Technological mutual solidarity if you will. Ecosystems and privacy-enhancing technologies such as Tor and I2P, amongst a plethora of others, cater for this exact idealism; privacy by design, rather than by public policy.
Because it isn’t just about personal privacy anymore; nor was it, in fact, ever. It too is about dignity, morality and using technology as a vehicle to emancipate, to facilitate, and to embellish an underlying respect for individuals as citizens, and – especially in Emma’s circumstance – their sanctity as human beings.
Actively manage YOUR online privacy
Tor Project
Privacy-enhancing technology ecosystem, which enables users to communicate and browse anonymously, and circumvent internet censorship by routing traffic via intermediate nodes before transmitted to the intended site; prevents third parties from discovering a user’s location or their browsing habits.
I2P
Software that has similar capabilities to Tor in permitting anonymous or pseudonymous browsing. Can be used as standalone or in conjunction with other pieces of software to enhance a user’s ability to ensure communications remain as confidential as possible. Also contains web-based email among other features within its operating environment, which is accessible only via I2P itself.
TAILS
A Live CD-based operating system, comprising of an entire operating environment, and contains both the aforementioned tools and additional software without disclosing evidence of its use, as it is self-contained on a DVD-R and operates in RAM, erasing evidence of its presence once a machine is switched off.
Off-the-Record Messaging
An instant messenger plug-in, and cryptographic protocol which is used to create secure instant messaging sessions between users in such a manner that conversations are plausibly deniable and affords for confidential, private communication between participants.
This article was published on 24 January 2014 at indexoncensorship.org
24 Jan 14 | News and features, Pakistan, Religion and Culture
Hindu women protest in favour of Rinkle Kumari who was forced to convert to Islam in 2012 (Image: Rajput Yasir/Demotix)
December 21 will forever be etched on the memory of Sapna and her family. Belonging to a poor Hindu family, Sapna and her older sister Sabita were teachers in a neighbourhood school in Paharipura, Peshawar, the capital city of Khyber Pakhtunkhwa province. They were the sole breadwinners for the family after their father, who worked for Radio Pakistan, retired four years ago.
On that cold wintry day Sabita stayed after school to give extra tutoring while Sapna walked home alone. During her walk a car suddenly pulled up alongside her- out jumped a man who placed a cloth doused in an unknown chemical over her face. Sapna passed out.
When she regained consciousness she found herself in unfamiliar surroundings. A man, whom she had never seen before, asked her to marry him. But first Sapna would have to convert to Islam.
On her refusal, the man placed the intoxicant-doused cloth over her nose and she fainted once again. This routine carried on for 16 days.
Sapna narrated her account of the kidnapping to the judicial magistrate earlier this month after she was rescued.
“The police traced her through a phone call she made to us asking us to rescue her,” Ramesh Kumar, her brother-in-law told Index on Censorship during a phone interview. He, along with his wife, Sapna’s older sister, had accompanied the police and found her in a village in Bahawalpur, in Punjab province some 680 km from Peshawar.
“Unfortunately, the person who kidnapped her, Zahid Nawaz, got a tip-off and escaped,” said Kumar. Nawaz wasn’t a complete stranger to Sapna. Kumar believes that his sister’s kidnapper had managed to ensnare Sapna by calling her a few times before the snatching took place.
“When he learnt that she was a Hindu, he told her that he didn’t have a sister and looked on her as one,” he added.
Despite being the first case of its kind in the area Sapna’s kidnapping has spread fear among the Hindu community in Peshawar- since the day her sister was abducted Sabita has not been allowed to step out of her house.
However, the kidnapping of Hindu girls is nothing new in other parts of the country. According to Ramesh Kumar Vankwani, head of the Pakistan Hindu Council and a legislator: “We hear of three to four such cases every month from Sindh [province].”
More worrisome to the independent Human Rights Commission of Pakistan (HRCP) is the forced coercion of these Hindu girls to Islam before marriage takes place. The majority of these cases have been reported in the Sindh area with the HRCP calling it one of the “most outrageous human rights violations one has to deal with.”
I.A. Rehman, of the HRCP, blamed both the state and society for the escalation: “Both are getting more and more caught in the frenzy of religiosity, a process accelerated by the increase in Al-Qaeda/Taliban/Salafi influence on Pakistan’s Muslims.
“Hard-line Islam is supposed to liquidate non-Muslims and Shias and people belonging to other sects, such as Barelvis who enjoy music and visit shrines,” referring to the recent killings of devotees at a sufi shrine in Karachi earlier this month.
At the same time, he pointed out, the “zealots” among the society hoped to secure a “place in paradise” by converting non-Muslims to Islam. Hindus account for just over one per cent of the Pakistan’s population of 180 million.
Rehman deplored how the judiciary had been unable to intervene in such cases, noting how such lack of action reassures the culprits and depresses the communities of the victim.
Most religious minority members sitting in the assemblies are selected, as opposed to elected, and are therefore not the true representatives of their communities. Instead, they often toe the party line that has given them the ticket to their seat.
For their part, people like Vankwani say: “The main political parties pay lip service to our problems but have consistently failed to protect our lives or our rights,” arguing that until fair representation of minorities occurs in the assemblies their issues will never be resolved.
Amar Guriro, a journalist from a Hindu community, had a different take on the issue of coerced conversion. “There are cases where girls have converted of their own will or have eloped because, unless their parents can pay the heavy dowry that is demanded by the groom’s side, they cannot be married off,” he said.
Muslims have often been accused of preying on Hindu girls of marriageable age, forcing families to marry off their daughters at an earlier than desired time. “If they don’t there is a danger they may be kidnapped and asked to renounce their religion,” Guriro reported.
According to Amarnath Motumal, a lawyer with the HRCP, young Hindu girls may easily get “influenced” by their Muslim paramour: “In a country where even in schools Islam is the only religion taught and where religious freedom is negligible, young minds can easily be moulded.
“In Pakistan a Muslim woman cannot be married without the consent of the waali (her guardian — a father, uncle, or brother). Why didn’t the same hold true for the Hindu girl who had converted?”
Motumal has appeared in several cases of forced conversions. He told Index that during these hearings there is immense pressure on not just the young girls but also the judge as hundreds of protesting clergy can gather outside the courtroom. “The girls often do not have the courage to speak how or what they feel about the predicament they are in. And if the woman converted of her free will, why is she not allowed to meet with her parents?” he asked.
In 2012, the cases of Rinkle Kumari from Ghotki and Dr Lata Kumar in Karachi were taken up by the court after concerns arose in the media that they were forcefully converted to Islam.
Today, Motumal said, both women live with their respective Muslim husbands, but, he added: “They may be apparently happily married, but who knows what is going on in their hearts. They know what their fate will be if they have a change of heart and mind — they may be shunned by their own community and never find a match!
“Most believe themselves to have been polluted beyond redemption and prefer to stay with their abductors to returning home.”
This article was posted on 22 January 2014 at indexoncensorship.org
17 Sep 13 | Egypt, News and features, Politics and Society, Religion and Culture
(Photo: Melody Patry / Index on Censorship)
Sexual harassment has been widespread in Egypt for decades but since the January 2011 uprising that toppled former President Hosni Mubarak, the problem has taken on epic proportions becoming what rights activists now describe as “an epidemic”. Not only has there been a dramatic increase in the number of harassment cases reported , but the level of violence too, is unprecedented with mob sexual assaults becoming rampant during street protests.
No fewer than 91 girls and women were reportedly gang raped and sexually assaulted in just four days during mass protests demanding the ouster of Islamist president Mohamed Morsi last July. Rights activists say the number of assault cases could be even higher as there is the possibility that some cases had gone unreported. Most of the attacks occurred in or near Tahrir Square in downtown Cairo where hundreds of thousands of opposition protesters had gathered to demonstrate against the Muslim Brotherhood president and later, to celebrate his downfall. Vicious mobs used metal chains, sticks , blades and knives to attack female protesters despite the presence of volunteer vigilante groups keeping an eye out for harassers.
In response to the surge in harassment, several civil society organisations have sprung up in recent months with the aim of curbing sexual assaults and protecting victims of harassment. One such organisation is the Anti-Sexual Harassment Campaign , an outreach movement set up in November 2012 to keep track of harassment cases and send teams of volunteers to protest sites to intervene in mob assaults. The organisation is just one of several movements monitoring protest sites and offering ‘safety advice’ to women. The emergence of such movements is evidence of the growing unwillingness to tolerate street harassment as public awareness about the problem increases .
Police in Egypt have meanwhile, formed a special unit of female police officers to combat street harassment in particular, and violence against women in general. While the unit is still small in size –consisting only of ten women—rights campaigners believe it is “a step in the right direction.”
“Often women victims of harassment are too ashamed to report incidents of harassment and sexual assault. In some cases , they are afraid of getting blamed”, Azza Kamel , founder and director of women’s rights organisation Appropriate Communication Techniques (ACT), said in an interview. “They may feel more at ease talking to another woman about the issue,” she added. Her organisation has run a hotline for eyewitnesses and women victims to report sexual harassment or assault cases which are known to increase and get more violent during public holidays and religious festivals.
Fatma Khafagy, chairperson of the National Women’s Council ‘s Ombudsman Office meanwhile, lamented that male security officers do not take sexual harassment seriously enough and at times, themselves harass women who come forward to report such incidents.
With a background in psychology, the women police officers have undergone training in communicating, listening and helping to rehabilitate victims of harassment and assault. “We encourage women to speak up and report harassment. They should not blame themselves for causing the harassment and must not hesitate in seeking justice”, said Colonel Manar Mokhtar, one of the officers at the new police unit for combating violence against women. “We also urge them to seek professional counselling that can help them recover from their traumatic experience.”
Victims of harassment often complain of a “culture of impunity” at the state level, saying that perpetrators often go unpunished for their crime. “But that is slowly changing with the growing awareness about the problem,” Khafagy noted.
She acknowledged the pressing and urgent need for legislation to counter the problem, given the surge in violence against women in Egypt, post revolution. A study conducted in April by the Egyptian Center for Women’s Rights revealed that 99.3 percent of Egyptian women have experienced some form of sexual harassment.
“In the absence of laws against sexual violence, we can only expect street harassment and sexual assaults to continue unchecked”, argued Khafagy.
A bill on violence against women that was recently drafted by the National Council for Women and was under discussion in the now-disbanded Shura Council, the upper house of parliament has been shelved due to the political instability.
Khafagy and other rights activists however, believe that legislation won’t be enough to tackle what they described as “a social scourge.”
“The answer lies in changing people’s attitudes. Educating women about their rights and getting men to realize the extent of the harm they inflict on the women is the only way that we can change existing behavioural patterns,” insisted Kamel. “But change cannot happen overnight; it takes time.”
For Egypt’s women victims of harassment, it cannot happen fast enough.
This article was originally posted on 17 Sept, 2013
