Recent experiences of South Asian Muslim in BC (2001 - present)
Canada and South Asian Canadian Muslims after 9/11
The attacks on the twin towers on the 11th of September 2011, and
America’s response to them, forever changed the way that Muslims were
perceived globally. Scholars like Edward Said have pointed out that
Muslims came to be seen as a “flattened” category where the diversity of
cultural and religious practices was erased, particularly in the US.
Canada’s proximity to the US meant that it was seen as central to the
response to 9/11 even being specifically mentioned in the US Patriot Act
under the section “Protecting the Northern Border.” Scholars have argued
that Canada’s response to 9/11 was affected by the need to appease the
US so as to keep people and good flowing across the border. In 2001, the
repercussions of these policies was an increase in racial profiling,
particularly of Muslim men, who in some very high profile cases became
the victims of inaccurate information sharing between Canada and the US
resulting in the torture of these Canadian citizens. The Canadian
government subsequently conducted a report and apologized for these.
Nonetheless, the antiterrorism laws, increased border controls and
deeply problematic representations of Muslims as terrorists after 9/11
has continued to impact all groups of Canadian Muslims.
Solidarity with Indigenous Communities
With an increased understanding of how the intertwined histories of
colonialism, migration, and racism have affected South Asian muslim
communities of B.C, a number of community members have also started
developing relationships of solidarity and allyship with Indigenous
communities of B.C. [*]
Muslim Women
Muslims in British Columbia can choose to be part of a thriving
community life depending on where they live, which mosques they frequent
and their own personal choices.
Studies have shown us repeatedly that there is no one typical experience for Muslim women across British Columbia. In fact, Muslim women in Canada sometimes favour a more “secular” lifestyle (even though their skin colour or other markers of identity may prevent this – see section on Race and Muslim Identity below). Others want to delve further into their identity and culture and there is of course disagreement on the “right” way to take these positions as the condition of being human can never be uniform.[19]
Women have also actively participated in Muslim associations, although it is important to note that they have sometimes had to fight for their right to this space. For instance, the Surrey mosque planned by the BCMA in 1998 did not have much provision for activities for women and children. The design was altered following women’s protests and petitions demanding a change.[20] It is also important to note that the Muslim sects that have experienced historical discrimination, such as the Ahmadi Muslims have been excluded from participation in some Muslim associations and spaces and therefore Ahmadi Muslim women would have less spaces available to them to congregate.
Similarly, younger members of the Muslim community in BC have not always agreed with the views of associations choosing to define themselves and their relationship to politics differently. In 2004 this produced a controversial situation for Itrath Syed, the Muslim candidate for the NDP contesting Delta-East Richmond who refused to backdown on her position supporting same sex marriage and, as a result, was publicly censured by the imam of the Richmond Mosque.
Following this, the most precariously placed groups, may not have the same experiences. For instance, research based on interviews with Muslim women fleeing domestic violence in Vancouver, BC have found that women tend to prioritize finding a home, but give less priority to building community and, even when they find safety, feel isolated and like they lack community. This points toward the need for having more avenues and outlets where people who may be newcomers or find themselves looking for new community connections, can build community and connections especially Muslim women who are single parents or fleeing domestic violence.[21]
It is Muslim men who tend to figure most prominently in accounts of racial profiling, Muslim women tend to be seen as an oppressed group in need of saving. For instance in an interview conducted by a graduate student at UBC of a young Pakistani-Canadian woman who wore a hijab, she described an experience she had at school when Kabul, Afghanistan was taken over by the US and its allies:
“I remember I was in grade 9 after the coalition forces had taken Kabul, I am in the hallway at my locker and this substitute teacher turns to me and touches my shoulder and she says: ‘you are free!’ and I was like ‘what?!’ and she’s like ‘you are free now, we took Kabul, you are free!’ and I was like ‘huh?! I was free before!’ (laughs) like what are you talking about? But basically what she was saying was like you don’t have to wear that anymore because now we have liberated you over there, right? So it’s like there is this constant connection, I have nothing to do with Afghanistan but she is connecting it. She has picked up my body and placed me in that space.” [22]
Faced with situations like these, women have recounted how things like community associations, spaces in mosques and the help of neighbours and friends has been uplifting. Other Muslim women have spoken about how their experiences after 9/11, have meant that the Muslim community began to spend more time with one another and gather in community more so as to be a source of support for one another.
Studies have shown us repeatedly that there is no one typical experience for Muslim women across British Columbia. In fact, Muslim women in Canada sometimes favour a more “secular” lifestyle (even though their skin colour or other markers of identity may prevent this – see section on Race and Muslim Identity below). Others want to delve further into their identity and culture and there is of course disagreement on the “right” way to take these positions as the condition of being human can never be uniform.[19]
Women have also actively participated in Muslim associations, although it is important to note that they have sometimes had to fight for their right to this space. For instance, the Surrey mosque planned by the BCMA in 1998 did not have much provision for activities for women and children. The design was altered following women’s protests and petitions demanding a change.[20] It is also important to note that the Muslim sects that have experienced historical discrimination, such as the Ahmadi Muslims have been excluded from participation in some Muslim associations and spaces and therefore Ahmadi Muslim women would have less spaces available to them to congregate.
Similarly, younger members of the Muslim community in BC have not always agreed with the views of associations choosing to define themselves and their relationship to politics differently. In 2004 this produced a controversial situation for Itrath Syed, the Muslim candidate for the NDP contesting Delta-East Richmond who refused to backdown on her position supporting same sex marriage and, as a result, was publicly censured by the imam of the Richmond Mosque.
Following this, the most precariously placed groups, may not have the same experiences. For instance, research based on interviews with Muslim women fleeing domestic violence in Vancouver, BC have found that women tend to prioritize finding a home, but give less priority to building community and, even when they find safety, feel isolated and like they lack community. This points toward the need for having more avenues and outlets where people who may be newcomers or find themselves looking for new community connections, can build community and connections especially Muslim women who are single parents or fleeing domestic violence.[21]
It is Muslim men who tend to figure most prominently in accounts of racial profiling, Muslim women tend to be seen as an oppressed group in need of saving. For instance in an interview conducted by a graduate student at UBC of a young Pakistani-Canadian woman who wore a hijab, she described an experience she had at school when Kabul, Afghanistan was taken over by the US and its allies:
“I remember I was in grade 9 after the coalition forces had taken Kabul, I am in the hallway at my locker and this substitute teacher turns to me and touches my shoulder and she says: ‘you are free!’ and I was like ‘what?!’ and she’s like ‘you are free now, we took Kabul, you are free!’ and I was like ‘huh?! I was free before!’ (laughs) like what are you talking about? But basically what she was saying was like you don’t have to wear that anymore because now we have liberated you over there, right? So it’s like there is this constant connection, I have nothing to do with Afghanistan but she is connecting it. She has picked up my body and placed me in that space.” [22]
Faced with situations like these, women have recounted how things like community associations, spaces in mosques and the help of neighbours and friends has been uplifting. Other Muslim women have spoken about how their experiences after 9/11, have meant that the Muslim community began to spend more time with one another and gather in community more so as to be a source of support for one another.