Category — Meem Activities
One Day One struggle www.jismi.net
About Jismi.net
This website is dedicated to the annual “One Day, One Struggle” campaign, a unique effort to underscore the joint struggle against the violation of sexual and bodily rights in Muslim societies, which takes place on November 9. (The Arabic word “Jismi” means “My Body” in English.)
This year, the Lebanon-based groups Nasawiya, Helem and Meem developed an online video campaign focusing on bodily autonomy and sexual rights of individuals.
The videos feature people of different ages, gender expressions, religious affiliations and professional fields talking about the various experiences they were subjected to in terms of sexual and bodily oppression and the ways they were able to overcome these imposed restrictions to achieve complete autonomy and independence in their sexual and bodily choices.
The campaign aims to fill the gap created in dealing with issues related to the body and sexuality, as they are always considered private matters and taboos that shouldn’t be discussed. In addition to them being an integral part of human rights, sexual and bodily rights are a political matter regulated by legislations, rules, institutions and the state, as well as inherited social and cultural restrictions which affect the individual’s relationship with their body and sexuality and reshapes it using oppressive measures, stripping the individual of their autonomy.
Last year, groups held a panel on sexuality at the American University of Beirut (AUB).
Activities around the World
This year, 12 countries across Middle East, North Africa, South and Southeast Asia, are taking part in the campaign. With diverse, groundbreaking actions and events, almost 50 participating human rights organizations, universities and municipalities will simultaneously call for public attention to issues like: Right to Information, Sexuality Education, Sexual Health, Bodily Autonomy and Sexual Rights of Individuals, LGBTTQ Rights, Sexual Diversity and Islam, Sexuality and Shari’a as well as the struggle to stop sexual rights violations ranging from Polygamy to killings of women, gay people and transsexuals.
Hundreds will gather at panels, workshops, video and film screenings, theater performances, photo exhibitions and press release hearings in Bangladesh, Egypt, Ghana, Indonesia, Iran, Lebanon, Malaysia, Pakistan, Palestine, Sudan, Tunisia and Turkey to assert that sexual and reproductive rights are universal human rights based on the inherent freedom, dignity and equality of all human beings.
Why Launch the “One Day, One Struggle” Campaign
Human rights, including sexual and bodily rights and freedoms continue to be under fierce attack in Muslim societies. Rising conservatism fueled by militarism, increasing inequalities, the politicization of religion and Islamophobia have strengthened patriarchal and extremist religious ideologies that use sexuality as a tool of oppression. This has manifested itself in various forms over the last year, be it as the revocation of the permit for the regional Asia Conference of the International Lesbian, Gay, Bisexual, Transgender and Intersex Association (ILGA) by the police in Indonesia, or the harassment of conference participants by radical Islamist groups, or political pressure on a women’s group promoting women’s rights in Islam in Malaysia, or women like Sakineh Ashtiani being sentenced to death by stoning in Iran, or killings of hundreds of women and transsexuals in Turkey under the pretext of honor and morality.
Despite the differences among Muslim societies in terms of the progress made or the backlash encountered regarding sexual and bodily rights at the national levels, in the post 9/11 social and political context, religion is misused as a powerful instrument of control and sexual oppression with the goal of legitimizing human rights violations in the domain of sexuality. This indicates that sexuality is not a private issue but rather a site of political, social, and economic struggles for equality, human rights, democracy and peace at the national and international levels.
“One Day, One Struggle” was conceptualized by the Coalition for Sexual and Bodily Rights in Muslim Societies (CSBR) in response to this context and launched on November 9, 2009. Over 20 non-governmental organizations (NGOs) successfully staged bold actions in 11 countries to promote sexual and reproductive rights in the scope of the 1st international campaign organized by the Coalition for Sexual and Bodily Rights in Muslim Societies (CSBR). The 1st succeeded in stirring international public attention and was very positively reviewed by national and international media and organizations who defined it as a historical and timely event. The ongoing human rights violations, as well as the international public appraisal of the 2009 campaign, have encouraged CSBR to continue this initiative and organize the 2nd “One Day, One Struggle” on November 9, 2010.
About the CSBR
CSBR is a globally renowned solidarity network of progressive NGOs and premier academic institutions in the Middle East, North Africa, South and Southeast Asia, working to promote sexual and bodily rights as human rights in Muslim societies.
November 9, 2010 No Comments
Gender and Sexualities Weekend Camp
During the weekend of the 20th-21st of March 2010, Meem organized a gender and sexualities camp which gathered about 20 persons.
The themes discussed during the weekend ranged from analyzing gender as a social construct to the binary concept of sex and gender as a fixed formula.
Standardization of sexual organs was also discussed specially through unnecessary surgeries and interventions to protect the hetero patriarchal system which generates different forms of oppression such as sexism, heterosexism and transphobia.
Feminism had its share through an overview of feminist and women’s movements in the region as well as different types of feminist thoughts. We also discussed how the feminist and lgbtq movement advocated and still do for freedom of gender expression, as for Transfeminism, it broadens the concept of gender, holding that gender is a question of performativity, choice and right, the right to gender ambiguity and gender equality.
March 25, 2010 No Comments
Book Club Re-launched: Zeina by Nawal El Saadawi
Monday February 15th at 7 p.m. we relaunched the Book Club at the House with a reading of “Zeina” a novel by Dr. Nawal El Saadawi. Originally written in Arabic, it was first published in french to later on be published in its original language.
Zeina is the story of an “illegitimate” child who grows up to be an artist – however the novel is multi-layered covering many issues imbued from Egyptian society. It is the story of a neighborhood in Egypt, transitioning from kingdom to republic, and that delves into the fusion of contradicting ideologies.
The novel combines issues of patriarchy, revolution, perversion. Its main themes fall under masculinity v/s femininity and poverty v/s wealth.
The book reading was stimulating and has brought up discussions about the phallus in El-Saadawi’s literature, patriarchy, family lineage, and physical abuse.
February 15, 2010 No Comments
Beyrouth, les homos mènent leur combat contre les préjugés
Beyrouth, une capitale moyen-orientale en pleine mutation. En 2010, la ville exhibe avec fierté ses multiples facettes en ayant moins de complexe. Les lesbiennes, bis et trans’ s’expriment. Elles publient Bareed Mista3jil(”Courrier urgent” en arabe), un recueil de témoignages qui relate leur vécu (voir vidéo en fin d’article). À Beyrouth aussi, certaines remettent les pendules à l’heure. Dans l’étude Homosexualités, bisexualités: mythes et réalités, la psychologue clinicienne Maha Rabbath le crie haut et fort: l’homosexualité n’est pas contre-nature et n’est pas une perversion sexuelle. En 2010, les tabous commencent à tomber à Beyrouth.
SORTIR DE L’OMBRE
Oui, elle est voilée et lesbienne. Halte aux préjugés! Ce n’est pas parce qu’on est musulmane qu’on n’a pas le droit d’avoir une sexualité différente et épanouie. Farah* a 21 ans, vit au Sud du Liban. Et elle a une double vie: “la première, je la passe avec mes parents et dans l’autre, je milite secrètement au sein du regroupement Meem. Ces vies sont bien différentes, mais dans les deux cas, c’est toujours moi: une jeune Libanaise musulmane et lesbienne”. Est-ce que c’est elle qui raconte son histoire et son rapport au voile dans Bareed Mista3jil? Elle refuse d’y répondre, mais ce n’est pas grave. Le plus important, c’est que les lesbiennes libanaises ont décidé de sortir de l’ombre. Elles racontent comment elles se sont regroupées et dévoilent leur vie au Liban.
Maya* raconte: “Il y a deux ans, nous faisions encore partie de Helem (la principale ONG libanaise œuvrant pour les droits de la communauté LGBT, ndlr). Mais le problème, c’est que nous avions peur d’agir trop ouvertement. Pour cela, des helem girls se sont unies pour fonder Meem”. Actuellement, cette association regroupe plus de 300 lesbiennes, mais également des bis et de trans’ libanaises, syriennes et palestiniennes. Les membres se réunissent régulièrement. Elles ont entre 17 et 25 ans. Elles étudient à l’université et d’autres sont en dernière année au lycée. “Chaque semaine, nous nous donnons rendez-vous au women’s house, quelque part à Beyrouth. Chaque mois, nous invitons des amis hétérosexuels à se joindre à nous. C’est notre fameux bring friend. Certaines viennent avec leurs parents, d’autres avec des amis”, explique Hala*.
RECUEILLIR DES TÉMOIGNAGES
Ce groupe leur est indispensable. C’est leur bouffée d’oxygène. Il leur permet de se raconter leurs histoires et de débattre des choix à faire et des projets à concrétiser. Farah explique: “Nous avons travaillé pendant trois ans pour compiler différents témoignages et publier Bareed Mista3jil“. Résultat: 41 histoires touchantes pour relater un quotidien qui n’est pas souvent facile à vivre. On découvre alors celle qui a été chassée de chez elle parce qu’elle a dévoilé à son entourage son homosexualité. Et celle que des hommes libanais ont violée et agressée simplement parce qu’elle affiche sa différence. Zoom aussi sur cette jeune femme qui a émigré pour fuir la discrimination, et qui se retrouve confrontée au racisme envers les Arabes. Mais détrompez-vous, ce petit recueil blanc et rose (qui se vend très bien au Liban) ne veut pas déprimer. C’est un appel à la tolérance lancé à une société en métamorphose. Les filles de Meem veulent y croire. “Bareed Mista3jil semble susciter une sympathie chez les lecteurs”…
“DES VIES RUINÉES”
Tant mieux, car au sein d’une société très complexe, le combat est encore long à mener pour la communauté LGBT. Maha Rabbath, psychologue clinicienne, l’expérimente chaque jour. Elle rencontre régulièrement des homosexuels qui souffrent de chantages, de rejets, d’isolement. Et qui vont parfois jusqu’au suicide. Et c’est pour combattre les préjugés qui aliment des attitudes homophobes qu’elle a décidé de publier, avec Helem, l’étudeHomosexualités, bisexualités: mythes et réalités. Elle explique: “J’ai voulu partager mon expérience et mes lectures dans ce domaine, car on oublie souvent que derrière des systèmes de pensées, il y a des vies ruinées. Ce projet est le fruit d’une expérience clinique combinée à un travail de recherche théorique”. Le livret de 60 pages s’adresse aux professionnels de santé. Mais au fait pourquoi eux? “Beaucoup mêlent leur croyances personnelles à leur métier. De nombreux homos de Helem m’expliquent qu’ils ont eu de très mauvaises expériences avec certains professionnels de santé. Ces derniers sont convaincus que l’homosexualité est une maladie et qu’il faut la traiter”, raconte Maha Rabbath.
Le livret veut aussi toucher les homos pour les aider à mieux accepter leur orientation sexuelle. Une tâche compliquée lorsqu’on sait que le Liban est “un pays où la création d’une famille traditionnelle est l’emblème ultime d’une vie réussie”, note la psychologue. Elle ironise: “Au Liban, vous pouvez accomplir les plus grandes choses, soulever des montagnes, si vous n’avez pas fondé une famille avec progéniture, vous aurez toujours droit à cette expression: le pauvre, il ne s’est pas marié et n’a pas eu d’enfant”. L’étude veut également combattre les fausses croyances religieuses qui sont très développées au Liban. Ce qui est en soi assez révolutionnaire. Homosexualités, bisexualités: mythes et réalités peut aider à faire aboutir les rêves d’une communauté toujours menacée par la loi. L’article 534 du code pénal libanais sanctionne “tout acte sexuel en contradiction avec les lois de la nature”.
Pauline Mouhanna
http://www.yagg.com/2010/01/21/a-beyrouth-les-homos-menent-leur-combat-contre-les-prejuges/
January 24, 2010 No Comments
Bareed Mista3jil: Pressed to Express: By Alexis Pauline Gumbs
Pressed to Express
By Alexis Pauline Gumbs
Published on: October 01, 2009
BAREED MISTA3JIL: TRUE STORIES
BY MEEM
bareedmista3jil.com, 2009
Bareed Mista3jil—roughly translated as “Express Mail”—is the perfect name for this collection of 41 personal stories by “lesbians, bisexuals, queer and questioning women, and transgender persons from all over Lebanon.” I waited by the door for my copy to reach me, with its urgent evidence and affirmation of affectionately-dubbed “Lesbanese” lives in process.
The collection is as groundbreaking in its process as in its subject matter. Taking seriously the task of breaking a dominant silence in Lebanon, the LBTQ group Meem (founded in 2007) operated with hopscotch precision, making a road to walk with rapid, successive leaps of faith. The creators of Bareed take a culturally specific and accountable approach, buying into neither the story that queer sexualities are imported from the West, nor the narrative about the progression of the backwards East into the enlightened Western embrace of sexual diversity. Meem also challenges the value placed on emigration by emphasizing the desire and right to find community and safety at home. They share this stance in common with Aswat, a Palestinian LGBTQI group that has published two anthologies of their own [see Reviews, LT #32].
The stories here are published anonymously. While many echo a wider discourse about struggling with relationships, identity and acceptance, the editors place these stories in their specific context. “Lebanese family norms are especially important because people rely on them for all kinds of services and support, mostly due to the absence of the public sector, which makes it even harder for Lebanese to distance themselves from their families or risk rejection.” The editors’ approach combats stereotypes of irrational tradition by reminding the reader of the practical economic concerns that make challenging family norms a very risky thing to do.
While this collection has lessons to teach a North American reader (challenging their own narrow views of the world), the book was not made to export Lebanese stories westward. It was produced in order to create and affirm and transform a Lebanese community to which the editors remain committed and accountable. Releasing the book in both Arabic and English versions, Meem was intentional in its choices about navigating language—mixing classical Arabic, regional dialects, and slang internal to their communities, and with many things immediately translated. They chose to create the text in multiple languages to reach a wider audience, within their targets of heterosexual and homophobic Lebanese as well as Lebanese young people who are questioning sexual norms.
The struggle with choosing language(s) strikes me as a poetic struggle. No normative language is rich enough to describe the culturally nuanced and experimental relationship to sexuality Meem is documenting and experiencing. Like so many of us who are committed to radical transformation, they struggle to make the concepts they are passionate about understandable to the people they want to be in conversation with. By refusing to give up on this task, Meem contributes to the production of new visionary language for expression and exploration.
Recognizing that the stories’ various themes are interconnected, Meem chose not to divide them into sections. Instead, with a shout-out to the importance of online community, Meem chose to tag the pieces like blog entries, highlighting which 2 or 4 or 11 themes are addressed in each story. While this makes it harder to find specific stories to use for a syllabus or workshop, it also keeps the reader from pigeonholing them. Instead, we’re encouraged to see them all as part of a multiple and evolving story—with episodes as varied as “My Forgotten Penis,” “The Hunt for a Gay Husband,” and “That One Love that Breaks You.”
In “The Motorcycle Gender,” the author describes how her use of a motorcycle allows her access to a certain type of masculine mystique—while her parents use their disapproval of her motorcycling to express their deeper disdain for her transgression of gender norms. She refuses to shape her thick eyebrows or shave her armpits—a major problem for her family—it makes her feel “nonconformist and sexy.” Unfortunately, “in a blink of a second all that can disappear. I can get into an elevator with women with high heels and botox and, suddenly, I can feel like shit again.”
Creating community
“My Hijab and I” tells the story of a woman who is committed to wearing hijab, but struggles with the fact that it seems to make her “dykeness” invisible to women she is trying to attract. She ultimately affirms her choice to keep wearing hijab as she moves and grooves—she feels that it keeps women from objectifying her, and keeps people focused on what she has to say, which is a lot!
Not all of the stories have happy endings in which the speaker emerges from a closet with identity and self-esteem intact. Some of the stories end with questions. Some end in despair and frustration. And while the introduction is very intentional, critical and self-critical, the stories are not so careful—the tellers are free to speak their personal truths and opinions. We understand that speaking for themselves is enough of a victory, without the burden of having to speak for everyone whose sexual and gendered lives challenge the norm.
Though not every storyteller has found the nurturing community they want or need, this book is able to exist only due to the community created by the members of Meem—along with their comrades in the LGBT organization Helem (founded in 2004). On February 22 of this year, Helem led their first public sit-in in Beirut, with 200 people protesting violence against “homosexuals, women, children, domestic and foreign workers, and others.” On May 30, 400 people attended Meem’s Beirut launch event for Bareed Mista3jil.
This book is poetic evidence of a group of people finding language and space for the expression of their complicated journeys to love themselves and the people around them. Mail a copy to someone you love today.
—Alexis Pauline Gumbs
January 23, 2010 1 Comment
