I’m usually quite sceptical about showbiz people commenting on politics; but in this case I’ll make an exception:
Above: Ghosts of Cable Street (music by The Men They Couldn’t Hang)
Ruah Carlyle looks at the 4 October 1936 Battle of Cable Street, where anti-fascists stopped the police clearing a route for Oswald Mosley’s fascist march in East London.
In 1936 Oswald Mosley’s British Union of Fascists turned its attention to East London, and there built the only truly mass base fascism ever built in Britain.
The East End branches of the BUF became, by spring 1936, the centre of BUF activity. Why? What was it about East London that focused BUF attention? The Jews of the East End provided the fascists with a unique target. East End Jews were concentrated in small areas: in 1929, 43 per cent of the national Jewish population were concentrated in Stepney alone.
East London had been an immigrant gateway for centuries. In the 17th century, French Protestants, Huguenots, sought refuge there from Catholic persecution. The mid 19th century saw a big influx of Irish immigrants. After 1881, when systematic pogroms set Russian and Polish Jews to begin their exodus to the west, large numbers of them settled in the East End, first in Whitechapel then fanning out towards Stepney and Mile End.
Anti-Jewish agitation, loud or muted, active or latent, had existed in the East End since the time of the first large Jewish settlements.
It was against this background that, in September 1936, Mosley announced that the BUF would march through the East End on 4 October. It was to be the biggest show of fascist strength ever, in this their strongest area. It could have developed into a pogrom.
On 4 October, the thousands strong Blackshirt march was to begin in Royal Mint Street, pass along through Gardiners Corner (now the top of Whitechapel Road) and on to four separate street meetings in Shoreditch, Limehouse, Bow and Bethnal Green. It never even got going! The march was stopped dead. As many as a quarter of a million people, East Londoners and outsiders, jammed Gardiners Corner. Only an army would have cleared the way for the Blackshirted thugs. An army of police tried and failed.
Tram drivers abandoned their vehicles in the middle of the road. The Metropolitan Police Commissioner, Sir Phillip Game, had drafted in a third of the London police force, 6,000 policemen, the whole of the mounted division, and had a primitive helicopter, a gyroscope, flying overhead.
Despite these forces, which made numerous charges at the anti-fascist crowd, breaking many heads, no throughway for the fascists could be cut.
The Police Commissioner then proposed a diversion through the dock area around Wapping, and along Cable Street. There a virtual war was fought between the police and the defenders of the anti-fascist barricades. British, Irish and some Somali dockers fought the police. The anti-fascist barricade was constructed of furniture, paving stones and a lorry.
Pretending to retreat, the anti-fascists lured the police forwards, and took up positions behind secondary barricades while from the upstairs tenements on either side of the street other anti-fascists threw bricks, stones, bottles, marbles for horses’ hooves, and boiling water down on the bewildered police.
While the outnumbered and powerless fascist heroes waited in vain for a path to be cleared for them, the police faced chaos. Rare in British street battles, stray policemen were taken prisoner by the barricaders. For those moments the rule of the British state in East London was suspended.
At about 5 p.m., after a three hour battle, the Commissioner said to Sir Oswald Mosley that he would not longer be held responsible for the safety of the fascists. Speaking as one knight to another, he said: “If you go ahead sir, it will be a shambles!” The beaten police cancelled the fascist march, and sent them off to the Embankment. They did not pass!
Cable Street coincided with the siege of Madrid during the Spanish Civil War. The anti-fascists, overwhelmingly working-class, painted the slogan “No Pasaran” (“They Shall Not Pass”) all over East London, linking Mosley’s march with Franco’s rebellion in Spain. They took the workers of Madrid as their model and inspiration.
A Stalinist myth surrounds the Communist Party’s role in the Battle of Cable Street. The CP had a grand anti-fascist reputation, but an increasingly spurious one.
Up to 1934, the CP had been in the throes of the Stalinist policy known as the “Third Period”, when, so they said, revolutions were just about to happen everywhere. This was nonsense, and in Germany led the CP to play into Hitler’s hands, but it had meant that the British CP was willing to throw itself physically into fighting fascism, perceived as the last-ditch defenders of a dying capitalism.
By 1936, this view had changed dramatically. Stalin was pursuing a policy of creating a “democratic anti-fascist front” of the USSR with the capitalist powers France and Britain against the German Nazis; the British CP, like CPs everywhere, was now advocating a Popular Front. This meant allying with non-working-class organisations opposed to German fascism, and in Britain by the late 1930s this would include “progressive Tories”.
The British CP was trying to gain respectability, aping mainstream politicians in the hope of allying with them. As a result, the CP did not always oppose Mosley militantly, because they feared that continued militancy would make it impossible to ally with “respectable” politicians.
By 1936, they were shying away from physical confrontations. Abandoning class politics, they more and more attempted to compete with the fascists as British nationalists, and even as protectors of religious freedom against “compulsory idolatry” in Germany. They were loudest in demanding blanket police bans on the fascists, and counterposed campaigning for bans to organising on the streets. That was their initial approach to what became the Battle of Cable Street.
The CP only threw their considerable weight behind the East End anti-fascist mobilisation when it was clear three days before that they had lost control of their own local members and sympathisers, who would follow the Independent Labour Party’s call on workers to block the route of the fascist march.
At first they told workers not to oppose the fascists in the East End, and instructed CP members to go to the Embankment and then Trafalgar Square instead.
Joe Jacobs, a local CP branch secretary who later broke with the party, was instructed by his superiors four days before the fascist march not to get involved and instead to build for a demonstration, miles away in Trafalgar Square, in support of the Spanish Republic against the Spanish fascists.
His instructions were clear: “Keep order, no excuse for the Government to say we, like the BUF, are hooligans. If Mosley decides to march, let him. Our biggest trouble tonight will be to keep order and discipline.”
In his posthumously published autobiography, Jacobs explains the reason for the eventual change of line very clearly: “The pressure from the people of Stepney, who went ahead with their own efforts to oppose Mosley, left no doubt in our minds that the CP would be finished in Stepney if this was allowed to go through as planned by our London leaders.”
The Labour Party and the trade union movement were against the fascists, but they also opposed direct action — physical force — to stop their activities. Like the Liberals, they instructed people to rely on the police to prevent disorder.
But unlike the establishment the labour movement feared destruction at the hands of the Nazis, not just discomfort. Even those who opposed direct action helped arouse the working class. The Labour Party and TUC research department published many pamphlets and leaflets which compared the BUF to Italian and German Fascism. In this climate, the militant “actionist” opponents of fascism gained support for physical opposition, even from normally non-militant Labour Party and trade union members.
The Independent Labour Party, not the CP, was the most consistently confrontational anti-fascist force in the East End and beyond.
The ILP had been one of the early constituent organisations of the Labour Party. It had split from the Labour Party in 1932, moving to the left. By 1936, the ILP, though it was still a hybrid political formation, in which bits of reformism, pacifism, and revolutionary socialism were confusingly mixed, was much nearer to being a communist party in the old sense of the word than the official “Communist Party” was. Some of its members were Trotskyists.
The ILP broke up fascist meetings by way of massing opposition, heckling and fighting. They barred fascist processions, organised petitions, and defended Jewish areas — particularly in the East End — from attack.
The Jewish Board of Deputies vehemently opposed the fascists, but it told the East End Jews to rely on the police. On no account should they oppose the fascists physically; that, the Jewish leadership insisted, would only add fuel to the fires of anti-semitism.
To many young Jews, political or not — and large numbers of Jews were members of the Communist Party, the Independent Labour Party, the Labour Party, and of Jewish left-wing groups like Hashomer Hatzair and the Workman’s Circles — the proper response to fascists marching through Jewish areas was simple: don’t let them!
The Jewish community had its own ex-servicemen’s anti-fascist militia, the Blue and White Shirts. British Jews, branching out from their orthodox background, were often attracted to revolutionary politics, many joining the CP. There were also many smaller, local anti-fascist bodies.
Cable Street entered working-class legend. It is rightly remembered as something the working class and its allies won against the combined might of the state and the fascists.
The Battle of Cable Street led directly to the Public Order Act. Rushed through the House of Commons, it became law on 1 January 1937. The Public Order Act is often and falsely seen by reformists as a significant hindrance to the fascists, and by some as the thing that finally killed off Mosleyism.
That is an illusion. The Act banned political uniforms, gave the police added powers to ban marches at will, and strengthened laws against racist abuse. Though it was an annoyance to the fascists, the Act did not cripple them and did not ”finish them off” as some too legalistic interpretations of its effect seem to suggest.
Even after the defeat at Cable Street, the BUF achieved and sustained a mass base of support in East London which, if repeated elsewhere, would have given them major political weight and at least the possibility of power. Not until the Second World War was the BUF really finished off, when fascism abroad became the universal enemy, and the BUF was increasingly viewed publicly as merely a satellite of the Nazis.
The POA was a broad blanket measure, designed more to help the police control left-wing opposition movements, for example the hunger marchers, than to suppress the BUF. For decades after Mosleyism had vanished down the great sewer of history, the POA was being used against the labour movement.
The POA did nothing to stop anti-Jewish harassment (despite a few prosecutions). It did not even stop the large-scale violence. On 3 October 1937 there was great violence when the Mosleyites, no longer Blackshirted, tried to march through Bermondsey, South London. Despite appeals by Doctor Salter, the much respected local Labour MP, to let the fascists pass and “protect their free speech”, local people erected barricades and there was serious fighting, not far from the scale of Cable Street.
The Public Order Act did not quell the BUF any more than the banning of nazi uniforms at one point quelled Hitler. If it appears so in retrospect, that is only because the BUF went into decline soon afterwards. The POA played at best a secondary and conditional role in that decline.
The fundamental determining factors in the BUF’s eventual failure were that economic conditions and the political relations built on them did not favour a radical counter-revolution in Britain.
Yet it was not “objective conditions” that stopped the police forcing a way for the British Hitlerites into Jewish East London: it was a quarter of a million workers massing on the streets to tell them that they would not pass, and making good the pledge by erecting barricades and fighting th BUF-shepherding police. A year after Cable Street, it was the working-class and the socialist movement which again put up barricades in Bermondsey to stop the fascists marching.
The great lesson for today is that the determination of the labour movement and Jewish community limited the effects of BUF terror and opened the prospects of defeating the BUF, irrespective of what the establishment did, including the labour movement establishment.
• This is an abridged version of an article in Workers’ Liberty 35
* Cable Street 80 official site (events, etc)
*March and rally: Sunday, 9th October
Assemble 12 noon @ Altab Ali Park, Whitechapel Road, London E1.
March to a rally @ St George’s Gardens, Cable Street. Speakers before and after the march include: Max Levitas (Cable Street veteran), Jeremy Corbyn MP, Rushanara Ali MP, Frances O’Grady (General Secretary, TUC), Unmesh Desai (GLA member, City and East London)
LOUISE RAW writes on the lessons to be learnt from the feminist and anti-extremist campaigner’s new book, The Battle for British Islam. This article first appeared in the Morning Star and is republished with Louise’s permission:
SARA Khan is as fascinating a figure as she is polarising. A fiercely intelligent woman, she is glamorous and charismatic but also an “ordinary” overworked thirty-something Mum of two who organises meetings around the school run. Debrett’s last year listed her as one of the 500 most influential people in Britain.
Her work defending women and opposing extremism has — as is depressingly the way of things these days — attracted as much abuse as it has accolades.
You don’t, I hope, need me to tell you that being a woman with a public opinion, always a dangerous business, has become more so with the advent of social media.
Those people who might once have shouted “Bitch!” at the telly and left it at that now can and often do go much further.
Khan is a particular lightning rod, as a Muslim who opposes Islamism — by which she means the politicisation of Islam, which she believes to be directly antipathetic to the religion’s tenets — as well as Islamophobia, and will work with the government on both.
If that wasn’t enough, she is also a feminist who is unafraid to call out abuses against women in her religion and anyone else’s. Cue the sound of a thousand internet trolls rushing to their keyboards, steam pouring from their ears.
Khan has had to involve police in threats against her, and to consider her security arrangements.
What is particularly frustrating and pertinent to Star readers is that she’s been attacked by the left as much as the right, and by other feminists.
Khan talks little about the impact of her work on her life, and complains even less. She is careful not to centre herself, but the suffering of her Muslim sisters, in interviews.
This made certain lines in the introduction of her new book, The Battle for British Islam, stand out for me all the more.
Khan co-founded Inspire, the anti-Islamist charity with a particular focus on women, and for many years ran it as a kitchen table enterprise from her home. She assumed those on the left would be natural allies and supporters.
What she found instead was what she calls a “painful rejection.” She has been called a sell-out and an informant.
And within her own religion, she and her young children have been condemned as apostates. Despite remaining a Muslim, she’s been repeatedly called an Islamophobe.
I can corroborate the latter. Khan was a speaker at the 2014 Matchwomen’s Festival, and was angrily accused of “whipping up Islamaphobia” in the Q and A that followed.
Khan’s defence was spirited, though when I spoke to her afterwards she was unflustered, I suppose because she is so used to it.
Both as a feminist and the person who’d invited her to speak, I found it mortifying.
Criticism is valid, but the intemperate rejection of a Muslim woman’s viewpoint, and by white British women, seemed to me problematic.
I felt that those who intended to support Muslims by challenging her risked, ironically, sounding rather imperial: “The white people have decided you’re not a proper Muslim!” Disappointingly, it also derailed the discussion between Khan and the majority of audience members who were enthusiastic at the chance to hear from a Muslim woman who was willing to advise on so many issues, including how to engage with Muslim students without pandering to either Islamism or Islamophobia.
That kind of open dialogue is rare, for many reasons.
Even more discombobulatingly, I know and like both of Khan’s critics and respect their views on feminism in general.
The complexities of the experience opened my eyes to the political minefield Khan herself walks through every day of her campaigning life. She has attracted even more flak for her support for the notorious Prevent programme, established in the wake of 9/11 to tackle radicalisation in the UK.
Again, activists within the NUS and NUT have what seem like valid criticisms of the way the programme operates, both in its original and relaunched forms.
Khan argues in her book, however, that much of the criticism is ill-founded and based on media distortions, or deliberately orchestrated by Islamist groups.
In evidence she breaks down the infamous “terrorist house” incident, in which a schoolboy was supposedly referred to Prevent in December 2015 because he misspelt “terraced” in an essay describing his home and family life.
On the face of it, a great story illustrating laughably out-of-touch and heavy-handed jobsworths doing more harm than good. In fact, the story has been completely debunked — but this scarcely made the press. The boy in question was never referred to Prevent, but to Child Services, because he had written about the violence he experienced at home, including the piteous line: “I hate when my uncle beats me.”
Reading Khan’s book, it’s impossible to feel that determined response to those who would and do radicalise British children isn’t needed. She points out that in some areas, the majority of Prevent referrals are in fact over far-right extremism.
As ever, women are particularly vulnerable, bearing the brunt of anti-Muslim attacks, and targeted by Islamists online.
Khan’s book opens with the story of Muneera, a schoolgirl whose mother became ill when she was 13.
As a result, Muneera spent more time left to her own devices, and found online stories about Isis — she’d never previously heard of the organisation.
She tweeted an interest in them and was astonished by the response.
She was immediately “love-bombed” by waves of seemingly like-minded, supportive new friends, girls and boys her own age, who were either curious too, or eager to tell her more about the wonderful world she could inhabit if she joined Isis.
She later described the lies she was told in words that touchingly evoke the young girl that she was: it would be an “Islamic Disneyland,” where she could “live like a princess.”
One of her new friends was a 14-year-old boy later convicted of inciting others to commit terrorist acts. An extraordinary character apparently obsessed with extreme violence, his own classmates called him “the terrorist,” and didn’t think he was joking when he talked about cutting off their teachers’ heads.
The reality for girls who do join Isis is, of course, not paradise but a hell of brutality and misogyny.
Khan quotes one nauseating line from the handbook given to Isis fighters concerning the slave women and girls given to them to rape — literally bought and sold in slave auctions: “It is permitted to have intercourse with a female slave who hasn’t reached puberty.”
Had Muneera reached Isis, her passport would have been burned and she would have been married to a fighter. She didn’t get that far and today believes Channel, the arm of Prevent that works to help children like her before they have committed any offence, saved her.
She is angry about the way she was deceived and the time stolen from her childhood as she worked to get her life back on track.
The great value of Khan’s book is as a guide for the perplexed, taking the reader clearly and in readable fashion through the rise of Islamism and Salafism, and delineating the point at which she feels the left took a wrong term on Islamism.
She cites an influential 1994 pamphlet written by Chris Harman of the SWP urging Marxists to enter a form of scorpion dance with Islamism and not reject it outright as a form of fascism.
In spite of appearances and its hatred of the left, women’s rights and secularism, Islamism (argued Harman) was not akin to nazism but more like Argentinian Peronism.
We all saw this play out as a predictable disaster, not least because it was founded on the risky assumption that the leading partner in the “dance” would be the left and not Islamists: “[In] an almost patronising way, it was assumed that the poor, oppressed Muslims could be steered by degrees from Islamism to socialism,” says Khan.
It didn’t work, it was never going to work, and it should never have been tried given the complete betrayal of women necessary to stomach, let alone support, Islamist extremism.
Khan’s book is an eloquent and necessary exposition of the state we’re currently in, and a plea for understanding and unity in the fight against extremism — whether it’s the far-right or Islamism which is so against our interests, and should be so alien to socialism done properly. It is essential reading for feminists and lefties — who should, of course, always be one and the same.
Sara Khan is the Director of Inspire, http://www.wewillinspire.com, and author of ‘The Battle for British Islam: Reclaiming Muslim Identity from Extremism’ (Saqi Books, 2016)
By Eric Lee
Over the course of the last year, millions of Americans voted for Bernie Sanders, a democratic socialist candidate who offered a program of radical change. According to public opinion polls, nearly all of them are now going to cast their votes for Hillary Clinton. They will do so even though she remains a widely disliked and untrusted candidate who is often seen as being the candidate of the “Establishment”.
Some polls put the number of former Sanders supporters now backing Clinton as high as 90%. Most expect the numbers to be even higher as the November election draws closer.
Clinton has gone from being the candidate of Goldman Sachs and the one-percent to being the candidate we will vote for.
There are two reasons for this.
The first is that the fear of Donald Trump winning the election has persuaded many of us that any alternative would be preferable. In that sense, many on the American left are echoing the decision by French socialists in 2002 to support the hated Jacques Chirac rather than to allow Jean-Marie Le Pen to win the presidency.
The second is that a full year of the Sanders campaign actually had an impact. This is true even though the candidate fell short of the number of delegates required to win the nomination of his party. Take the Democratic Party’s platform, which revealed how far to the left the party has turned. Sanders himself was the first to point this out. In every speech he gives – including his address on the opening night of the Democratic National Convention in Philadelphia – he emphasizes how many of his ideas made it into the final program of the party.
There are counter-arguments to both of these points. But those arguments are gaining little ground among Sanders supporters.
One of those argued that choosing Clinton over Trump is a form of “lesser-evilism.” At some point, one simply has to say “no” and vote for a candidate who is not seen as evil at all, such as the Green Party’s Jill Stein.
Another argument is that all of the Democratic Party’s concessions to Sanders are meaningless. No Democratic politician is obligated to do what the party platform says, including Hillary Clinton. Though Clinton has publicly embraced many of Sanders’ positions in recent weeks, there’s no reason to believe she’ll carry any of it out once elected.
There is little evidence that either of those arguments have had much of an impact on Sanders supporters. They certainly haven’t persuaded me.
Jill Stein’s campaign still languishes on the fringes of American politics, with no chance of reaching the 15% in public opinion polls that would guarantee the Green politician a place in the upcoming presidential debates. (Stein is averaging just 4% in the latest polls, and is likely to receive considerably less than that on election day.)
Sanders supporters in large numbers are embracing the position advocated by the largest left organization in America in the 1960s, the Students for a Democratic Society. SDS supported the Democrat Lyndon B. Johnson over Republican Barry Goldwater. They did so despite all their reservations about Johnson. Johnson ran on the slogan “All the way with LBJ!” SDS answered with “Part of the way with LBJ.”
It was a good slogan that expresses the view of many regarding Hillary Clinton today.
The argument that Clinton doesn’t really believe in the $15 an hour minimum wage, or single-payer health care, or debt-free college tuition (among many Sanders positions she has adopted in recent weeks) misses the point.
The left understands that its job when someone wins the presidency on a left-liberal platform is to mobilize to ensure that they live up to their promises. This is why the civil rights movement came alive in the 1960s. This is why the great March on Washington in 1963 came about to pressure a liberal Democratic administration to live up to its promises. Such protests would have had little impact if the Republican Richard Nixon had won the 1960 election. But the Kennedy-Johnson administration was vulnerable to pressure, and the result was the Voting Rights Act, Medicare, Medicaid, Food stamps, the abortive “war on poverty”, various civil rights laws, and more.
If Clinton wins the election on November 8th, all those millions of Sanders supporters who grudgingly voted for her, will need to be mobilized to force her and Congress to enact as much of the Democratic Platform as we can. Sanders has launched a new organization, “Our Revolution”, which is devoted to precisely that.
As for Donald Trump, there is a tendency among some on the left to say that while he’s bad, he’s really no different from Clinton. In some ways, some have said, he’s better. He opposed job-destroying “free trade” deals like TPP and NAFTA, and he’s seen (by some) as being less likely to lead the US into pointless wars in the Middle East.
Such a view of Trump is delusional. Trump is a racist, sexist, and right-wing bully who is America’s Jean-Marie Le Pen. There is more than a whiff of fascism in his campaign. To not see the differences between him and Hillary Clinton is to be blind.
Fortunately, if the polls are right, the vast majority of Sanders supporters understand this. Given a choice between Hillary Clinton, who has been forced against her will to run on the most progressive platform the Democrats ever had, and Donald Trump, most liberals and leftists know what needs to be done.
Above: the ultra-reactionary, racist future after Brexit
If “Leave” wins on Thursday, I warn you:
I warn you that you will have pain–when healing and relief depend upon payment, because the Brexiters want to privatise the NHS.
I warn you that you will have ignorance–when talents are untended and wits are wasted, when learning is a privilege and not a right – as the Brexiters have demonstrated with their lying, consciously dishonest campaign.
I warn you that you will have poverty–when pensions slip and benefits are whittled away by a government that won’t pay in an economy that can’t pay, made worse mby the recession that will follow Brexit.
I warn you that you will be cold–when fuel charges are used as a tax system that the rich don’t notice and the poor can’t afford, under an ultra-reactionary government unconstrained by EU fundamental rights legislation.
I warn you that you must not expect work–when many cannot spend, more will not be able to earn. When they don’t earn, they don’t spend. When they don’t spend, work dies: something then Brexiteers didn’t explain to you as they advocated recession.
I warn you not to go into the streets alone after dark or into the streets in large crowds of protest in the light, as the fascistic forces unleashed by Farage, Gove and Johnson seek out another victim.
I warn you that you will be quiet–when the curfew of fear and the gibbet of unemployment make you obedient.
I warn you that you will have defence against immigrants and refugees of a sort–with a risk and at a price that passes all understanding.
I warn you that you will be home-bound–when fares and transport bills kill leisure and lock you up.
I warn you that you will borrow less–when credit, loans, mortgages and easy payments are refused to people on your melting income.
If Leave wins on Thursday–
– I warn you not to be a part-time or agency worker
– I warn you not to be young
– I warn you not to be black or “foreign”-seeming
– I warn you not to get old.
(adapted from the words of Neil Kinnock)
Shiraz (like most of the left) has been remiss in failing to mark the recent passing of the outstanding socialist graphic artist and archivist David King. Here’s an excellent interview published at Mike Dempsey’s Graphic Journey blog; the Graun obituary is here.
He identified as a Marxist and a Trotskyist and his images will be immediately recognisable to any leftwing activist who’s read books or attended demos over the past forty years.
His style is a mix of forceful sans serif typography, solid planes of vivid colour and emphatic borders; a modern reworking of the graphic language of 1920s Russian Constructivism and the collage of John Heartfield.
Below are some of the outstanding, and instantly recognisable, book covers and posters he produced over the years; but we should start with what is probably his most ubiquitous creation:
King’s 1977 poster for a march against the Official Secrets Act
This is genuinely moving: please read the family’s statement, and then the information about anti-Ahmadi prejudice in both Pakistan and the UK:
Religion, colour and creed were irrelevant to the friendly shopkeeper (an Ahmadi Muslim) who died in an attack outside his store after wishing his customers happy Easter, his family has said.
In a moving tribute to 40-year-old Asad Shah, his family said they had been devastated by the loss of a “brilliant” man who recognised “that the differences between people are vastly outweighed by our similarities”:
Asad Shah family statement following death in Shawlands
(released on behalf of the family by Police Scotland, 30 March 2016)
On Thursday evening (24th March), a beloved husband, son, brother and everyone’s friend, Asad Shah, was taken away from us by an incomprehensible act. We are devastated by this loss.
A person’s religion, ethnicity, race, gender or socioeconomic background never mattered to Asad. He met everyone with the utmost kindness and respect because those are just some of the many common threads that exist across every faith in our world. He was a brilliant man, recognising that the differences between people are vastly outweighed by our similarities. And he didn’t just talk about this, he lived it each and every day, in his beloved community of Shawlands and his country of Scotland.
If there was to be any consolation from this needless tragedy, it came in the form of the spontaneous and deeply moving response by the good people of Shawlands, Glasgow and beyond. As a family, we would like to express our deepest gratitude to all who have organised and participated in the street vigils, online petitions and messages. You have moved us beyond words and helped us start healing sooner than we thought possible. You were Asad’s family as much as we are and we will always remain with you.
One of our brightest lights has been extinguished but our love for all mankind and hope for a better world in which we can all live in peace and harmony, as so emphatically embodied by Asad, will endure and prevail. Asad left us a tremendous gift and we must continue to honour that gift by loving and taking care of one another.
We will not be making any further comments on this tragedy and ask everyone, especially the media, to allow us the privacy we need to grieve and heal away from the public eye.
With deepest appreciation,
The Shah Family
Cross-posted from Tendance Coatesy:
Supporters of Murderer of Pakistan Blasphemy Law Reform Supporter Salmaan Taseer
Thousands at funeral of Pakistani executed for murdering governor.
Huge crowds mourn for Mumtaz Qadri, who was hanged for killing Salmaan Taseer over his opposition to blasphemy laws.
An estimated crowd of more than 100,000 people have attended the funeral of Mumtaz Qadri, in a massive show of support for the convicted murderer of a leading politician who had criticised Pakistan’s blasphemy laws.
The vast gathering on Tuesday centred on Liaquat Park in Rawalpindi, where a succession of clerics made fiery speeches bitterly condemning the government for giving the go-ahead for Monday’s execution of Qadri, a former police bodyguard who became a hero to many of his countrymen after he shot and killed Salmaan Taseer, the governor of Punjab province, in 2011.
Reports the Guardian.
Pakistani Christians are in great fear,
Protests and riots have broken out across Pakistan following the hanging of Mumtaz Qadri a former Police Officer who ruthlessly machine-gunned former Governor of Punjab Salmaan Taseer in the back several times on January 4th 2011.
Mr. Qadri never repented of his crime stating it was retaliation for the vocal opposition of the ‘holy’ blasphemy laws of Pakistan and Governor Taseer’s support for freedom for Asia Bibi, who Mr. Qadri refers to as a kaffir (infidel) and blasphemer.
The lawful hanging of Mr. Qadri took place at 4.30am (9.30 in Pakistan) at Adyala Jail in the city of Rawalpindi. The family of Mr. Qadri were secretly ushered to the jail during Sunday evening under pretext that he was ill, in an attempt to prevent mass hysteria. A media blackout was also in place preventing the news reaching supporters of Mr. Qadri during the tense early moments after his death.
The Muslim legal fraternity of Pakistan on hearing about Mr. Qadri’s hanging immediately declared a one day strike. This was later matched by a call for national protests in support of a Muslim Hero and martyr, by the leader of Sunni Tehreek a Muslim political wing of the Barelvi sect of Islam.
Mr. Sarwart Ijaz Qadri called for roads to be blocked and tyres to be burnt. However, during the riots that have ensued, shops have been attacked and those buses attempting to complete their journeys have been attacked and burnt. In many districts shops have remained shut and across the country schools have remained closed while security forces who are extremely stretched work towards restoring peace.
Mumtaz Qadri is held in high esteem by the growing number of conservative Muslims in Pakistan. He made history when he received the largest number of Valentines cards of any Pakistani during a court hearing on February 14th 2011. During the hearing he was garlanded with flowers and praises were sung about his killing of Governor Taseer and returning honour to Islam. The judge who initially ruled the guilty verdict in the case of Mumtaz Qadri was forced to flee the country, as he was targeted by death threats.
A mosque in Islamabad was named after Mumtaz Qadri and as a consequence rapidly grew to double its original size (click here)
Christian communities have locked their homes with families hidden safely inside, other Christians have travelled to families in more rural regions, hoping to escape the furore and rioting in the cities. Every Christian, our officer Shamim Masih has spoken with, has expressed their fear that their homes will be burnt down in retaliation for the hanging of Mr. Qadri.
Shamim Masih said:
“The Christians of Pakistan are in great fear and want the Government to ensure their safety. Threats have already been made to Christian communities and those who have fled their homes to escape to more rural areas will no doubt return to find their homes have been looted. Christians remember the attacks on the communities of Shati Nagar, Gojra and St Joseph’s colony where mob violence resulted in loss of lives, homes and churches. They also remember the recent bomb attacks in Peshawar and Lahore, they do not believe extremist and conservative Muslims need much of a reason to attack them and feel the current climate is creating great animosity towards them.”
Wilson Chowdhry, Chairman of the BPCA, said:
“What chance do Christians have for survival in a nation that openly places hero status on murderers? Mumtaz Qadri was involved in the heinous murder of Governor Taseer, an act that traumatised Pakistan and brought to light the extent of extremism and hatred towards minorities in Pakistan. This man enjoyed privileges whilst in Pakistani prisons that few obtain and was able to spread his evil ideology within prison often coercing wardens to punish those involved in blasphemy cases – which contributed to the death of a British Prisoner. Most alarmingly the legal fraternity of Pakistan have come out in support for Mr. Qadri and declared a one day strike, an act that is a clear indictment of the extremism that is ubiquitous throughout all tiers of Pakistani Muslim society. The few voices of liberality in Pakistan will have an uphill struggle making the nation one that is egalitarian, yet in the meanwhile western nations including Britain have deduced that Christians in Pakistan rarely face persecution, a judgment that has led to the re-persecution of thousands of Pak-Christians stranded in Thailand.”
“Pakistan’s current government should be commended for their efforts towards upholding justice in this landmark judicial process. Whatever one thinks of death sentences, it is the prevailing law in Pakistan and to bring it to fruition in this manner has been a brave decision. The hanging of Mumtaz Qadri illustrates that justice is achievable. The terrorists can no longer hide behind their faith and public support and the former impunity has been terminated.”
We spoke to several Christians in Rawalpindi and Islamabad about how they felt. Here is what they said:
Kaneez Bibi said:
“I work as a beautician but I did not go into work today. Our bosses told us to stay at home as they are not opening their businesses due to threats of violence. My family and I are bunkering down at our home and it is very frightening.”
Tariq Parvez said:
I work in a permaflex and printing company. I could not get through to work this morning. A large group of protestors threatened to beat me if I tried to reach my work premises. The group looked scary and was shouting out about how Kaffir (infidels) were ruining the country. I am fearful for my life and my family.”
Shakil Masih a school music and fine art teacher at BeaconHouseSchool said:
“I was travelling to school and was stopped by protesters. They threatened to kill me and beat me on my back to send me home. I later called the school and found out it was closed, but no-one from management had contacted me. This type of incident will continue until the government takes bolder steps to improve Pakistani Society.”
Rafique Gill, a scrap merchant, said:
“It is worrying that the protesters are in the streets with such animosity. So far Christian areas have not been attacked but there is, as yet, no extra policing for our communities. I have taken the risk of opening my business as it is far from the city centre and most of my clients are Christian. But if I am threatened I will close the shop. It is not worth the loss of life, even though I desperately need the money.”
Inspire (1) is shocked and disappointed that some British imams, Muslim groups and individuals in our country have expressed their support and paid tribute to Mumtaz Qadri following his execution* yesterday in Pakistan, by declaring him to be a “martyr” who defended the honour of the Prophet Muhammad (Peace Be Upon Him)
Mumtaz Qadri assassinated Punjab Governor Salman Taseer in January 2011 for his stance against Pakistan’s blasphemy laws and his robust defence of Aasia Bibi, a Christian woman who is currently on death row for allegedly insulting the Prophet Muhammad (PBUH).
Governor Taseer pointed out in November 2010 in an interview with CNN that the blasphemy law is not a religious law but a political tool implemented in 1979 when he stated:
“The blasphemy law is not a God-made law. It’s a man-made law. It was made by General Ziaul Haq and the portion about giving a death sentence was put in by Nawaz Sharif. So it’s a law which gives an excuse to extremists and reactionaries to target weak people and minorities.”
“The thing I find disturbing is that if you examine the cases of the hundreds tried under this law, you have to ask how many of them are well-to-do? Why is it that only the poor and defenceless are targeted? How come over 50 per cent of them are Christians when they form less than 2 per cent of the country’s population. This points clearly to the fact that the law is misused to target minorities.”
Such remarks angered Qadri enough to murder Governor Taseer in cold blood. Yet today in Pakistan thousands of supporters cheered and threw flowers at the casket of Mumtaz Qadri. Here in the UK since yesterday, a number of imams, Muslim groups and individuals have praised and defended Qadri’s act of murder.
We believe there is absolutely no justification – whether religious, moral or ethical – for supporting individuals like Qadri, least of all from an Islamic perspective. Qadri’s supporters have argued that he honoured the Prophet Muhammad (PBUH) by murdering Taseer when in fact Qadri and his supporters have tainted the name of the Prophet and dishonoured his teachings by murdering a man in cold blood who showed solidarity with minority communities, as did the Prophet Muhammad (PBUH). As Governor Taseer rightly pointed out: “Islam calls on us to protect minorities, the weak and the vulnerable.“
We at Inspire believe that we must stand for equality, human rights and the rule of law. We also recognise we must challenge those who seek to bring our faith into disrepute by justifying violence and death in the Prophet’s name.
(1) Inspire is a non-governmental advocacy organisation (NGO) working to counter extremism and gender inequality. We empower women to support human rights and to challenge extremism and gender discrimination. By empowering women, Inspire aims to create positive social change resulting in a more democratic, peaceful and fairer Britain. Women are key to the development and prosperity of any society; Inspire believes that Muslim women are no different and are capable of being at the forefront of strengthening communities as well as tackling problems both within Britain and internationally.
Inspire was founded in 2009 after its co-founders had spent over 15 years working within British Muslim communities. They were concerned that not enough was being done to challenge both gender discrimination and extremist ideologies within UK’s Muslim communities. Inspire was created to fill this void.
From Tendance Coatesy:
We hope this is not true but the story is circulating:
According to the Facebook page of Nick Lowles, director of the anti-fascism group HOPE Not Hate, he has been “no-platformed” by the NUS
Allegations have come to light that Nick Lowles, director of HOPE Not Hate, has, according to a post on his Facebook page, been “no-platformed” by the NUS Black Students’ Campaign due to their belief that he holds “Islamophobic” views.
Hope not Hate, founded in 2004 after the BNP started to win substantial votes and local councillors, seeks to “challenge and defeat the politics of hate and extremism within local communities”, and Lowles was due to speak on an anti-racism platform. In Lowles’ Twitter bio he describes himself as “anti-fascist with HOPE not hate” and a “staunch supporter of the Kurdish fight against ISIS”.
In his Facebook status declared the decision “ultra-left lunacy”, mentioning the work HOPE Not Hate has done “challenging anti-Muslim hatred”.
Lowles commented that it seems “some ultra-left activists believe [him to be] Islamophobic because [he has] repeatedly spoken out against grooming and dared to condemn Islamist extremism”.
Lowles and the NUS have been approached for a comment on these allegations.
The Huffington Post also carries the story:
The NUS Is ‘Trying To Ban’ Hope Not Hate Founder Nick Lowles For Being ‘Islamophobic’
The Tendance has been to an event organised by Hope not Hate in Ipswich.
A broad range of left-wing activists, from the Labour Party, trade unionists, to the extra-Parliamentary left, Muslims, and even one Tory, were present.
Our principal concern at that point was campaigning against the xenophobes of UKIP.
Hope Not Hate’s work against UKIP and all forms of far-right bigotry, from Islamists to the BNP, is greatly respected.
It is perhaps unnecessary to observe that the far-right (Stormfront) often mentions that Nick Lowles is from a Jewish background*.
All we can say, if this account is true, is that the NUS are now even more beneath contempt.
* This is what the Nazis say, “Nick Lowles of Searchlight, admits to being part of “Jewish community”?
I’m not sure if this was just a Freudian slip, or what. There have been rumours kicking about before, from Larry O’Hara, that he was a member of the Union of Jewish Students. In any case, this was in The Jewish Chronicle and set alarms ringing;
Update: The Letter of Shame.
We stand in solidarity with NUS LGBT+ Officer Fran Cowling and support their right to choose who they share a platform with according to their own values and beliefs. We believe fundamentally in the right to freedom of speech and association but that both of these carry with them the right to choose to neither speak nor associate with someone and Fran has every right to exercise those rights however they deem fit.
We are appalled at Peter Tatchell’s actions in dragging a dedicated, hard-working and passionate activist through an appalling media circus which has led to them receiving a torrent of vile abuse with no other apparent purpose than to salve his own ego.
We believe that whether Peter Tatchell feels he is racist or transphobic is ultimately irrelevant as none of us is best placed to be an objective judge of our own behaviour and Fran’s decision to listen to the voices of People of Colour and Trans people who have raised issues with his behaviour was the right decision for them to make and should be supported. Whilst also recognising that those opinions are not universal amongst People of Colour and Trans people, nor should there ever be expectation that they would be, because neither group is comprised of identical clones and where differing opinions exist the choice of who to side with remains with the individual.
More on the Site of Shame