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Humanizing the human is dehumanizing!

Preforming Muslimness

Dr. Hatem Bazian


The proclivity of governments and civil society institutions across the globe to engage the
Muslim subject has created a set of discourses that seek to humanize the Muslim in the face of
Islamophobia and rising tide of bigotry. While the discourses were produced by diverse forces
and interests, the running thread is nevertheless rooted in an effort to humanize the Muslim, the
already known human subject, which translates to a dehumanizing epistemic. The point that has
to be made here is that the act of humanizing the human revolves around a dehumanizing
enactment that leads to an affirmation of Islamophobic tropes. The important question is what
the discourses about humanizing the human mean.

Muslims across the globe have been under a sustained assault on everything related to their
identity, politics, religious discourses, gender relations, economic views as well as their dietary
requirements to name a few. Engaging the Muslim subject in civil society is highly
problematized to an extent that an abnormal pattern becomes the norm through which Muslims,
as individuals and groups, are framed and approached. Essentially, in political and public
discourses, the Muslim subject is essentialized, demonized, racialized and sub-humanized to the
extreme. Muslims, as a distinct category or actually a field of study, are used as an identifier of a
posited sub-humanness in contemporary discourses and global civil society. Nothing is normal
about Muslim the subject and everything revolves around an abnormal category.

Naturally and as expected, the impacted and demonized Muslim subject begins to explore ways
to confront, negotiate and address the rising tide of the de-humanization faced, hoping that a
different reality can emerge, though the range of possible actions is epistemologically regulated
by the same set of forces that shaped the demonization agenda in the first place. The assumption
of the existence of a neutral and un-impacted societys space is a constitutive blunder that ends-
up reproducing Muslim racialization and demonization, even though its starting point might be
an effort to resist it. Consequently, the response to Muslim sub-humanness takes the form of
public acts, language and performing Muslimness discourses that seek to humanize the subject.

Does a human need to be humanized? What type/s of human needs to be humanized? Only a
non-human or a dehumanized objectified entity requires to be humanized in order to be allowed
entry into the space occupied by the already and totally vested human. Contemporary discourses
are rooted in dehumanizing the Muslim subject, bringing the need to then enter the humanizing
arena on the basis of the dehumanizing epistemic itself.

The starting point of humanizing discourses begins with a set of performative acts to demonstrate
and show an audience that Muslims are like you they are not fanatics, they eat fast food,
laugh, dance, shop, play sports, worry about make-up, have family troubles, negotiate gender
issues and seek to break away from tradition itself. The performative acts take many different
forms and contribute in different modes of expressions, but they are all rooted at the core in the

humanizing project. If a human is already human, then why is there the need to humanize
him/her? This is the most important issue to be raised, and it is missed by everyone involved.

Often, a chorus of voices is marshalled to argue for the merits of the humanizing discourse and
how this is a needed undertaking so as to make it possible for the Muslim subject to feel safe,
secure and included. The response to Islamophobia and persistent dehumanization leads to an
internalization of the negative construct and informs the response in myriad ways. Certainly, the
deployed efforts are often sincere and intended to find a possible solution to the critical rise and
intensification of Islamophobia in civil society, however the arch of responses is shaped by the
Islamophobia discourse itself since it seeks to answer the bogus questions raised by the bigoted
voices dominating the discourse.

George Lakoffs book, Don't Think of an Elephant, is an important read to be able to navigate
the terrain of the dehumanizing discourse that gets to be reproduced through the humanizing
paradigm. Lakoffs work focused on the communication success the conservatives had in
framing the issues and offered progressives a guide to reframe the debate in the political arena.
In essence, the Islamophobia industry has been able to frame the issue and guide everyone to
think of the Muslim elephant, a violent, backward, irrational, oppressive to women and despotic
specimen that cannot be part of the civilized world.

Responding to the proverbial Islamophobic elephant in the room has taken the shape of
internalizing and thinking only about this destructive elephant at every turn. Muslims have
become collectively pre-occupied with this Islamophobic elephant, and the humanizing
discourses are responding to and speaking of it, despite the fact that it should not and does not
exist in the first place and Muslims should not be giving it any credence.

A typical Muslim performance of Muslimness in response to the Islamophobic elephant begins

with something like stating that Islam means peace, it abhors violence and has granted women
their rights some 1400+ years ago, and that terrorists dont represent Islam or something similar.
Notice how the discourse is regulated by the Islamophobic elephant and it ends-up affirming the
dehumanizing thesis since the focus is on the set of issues that posited by bigoted crowed and not
the Muslim him/herself. Fifty percent of knowledge is contained in the question but if the
questions raised originate in a dehumanization discourse then the answer ends-up giving
meaning and life to it.

The way out of this dehumanizing discourse is to engage in reframing the discussion on the basis
of a Muslim epistemic that has Muslims speak on their own terms. Answering the Islamophobic
dehumanizing questions should not be the Muslims preoccupation. What is needed is framing
the crisis in moral and ethical terms, and not as a solely Muslim problem. Rather than speaking
of violence, Muslims should join the ranks of people who speak about the destructive nature of
militarism on moral and ethical grounds. The moral and ethical voice of Muslims in the
marketplace of ideas should be on issues such as poverty, inequality, pernicious materialism,
racism, sexism, open borders for immigration and refugees, environmental crisis, global
warming and opposition to ultra-nationalist. A deeper critique of current governmental
structures and political discourses that are rooted in division and creating oppositional camps so
as to keep seats of power. Furthermore, Muslim ethical and moral voice in economics and

finance is an imperative but it cant be on the basis of joining the current highly distorted
capitalist global market forces. More importantly, Muslims should not shy away from asserting
a different epistemic and offer a set of new ideas and proposals to address the various problems
confronting the world. Respect is attained when difference is welcomed and Muslims must insist
on being different on multitude of issues.

Saying I am human like you will not add to the conversation and implies a deep sense of
dehumanization. Muslims have become conditioned to think through their dehumanization as the
starting and end point of their engagement in civil society, which has led to a deeper state of
stagnation in exploring ways to come out of it. The road forward starts at centering the moral and
ethical Muslim epistemic in all engagements and civil society participants either accept or
challenge the veracity of the ideas that are put in circulation. The Islamophobic elephant should
not continue to have a free reign in the minds and actions of Muslims and all their allies; the
sooner we retire this circus animal, the better. Steve Bikos statement, The most potent
weapon in the hands of the oppressor is the mind of the oppressed, is an important reminder of
this. Humanizing the human discourse is a dehumanizing act since it goes to confirm the
Islamophobic paradigm and pin it deeper in the mind. The first step in challenging the
Islamophobic elephant is in the mind!