There are a bunch of great articles in the latest issue of SISTERS Magazine celebrating and exploring issues around “colour,” such as multicultural families, bilingualism, yummy food (of course) and these two thoughtful articles about racism:
Making a Pilgrimage for Life – Margari Aziza Hill illustrates how a much warned about blight continues to colour injustices among the Ummah.
“Like many converts, I was drawn to Islam’s egalitarian message. Through Muslim student groups on college campuses and community life in various masajid, I developed close friendships with Muslim women from all parts of the world. We were brought together by our mutual love for Allah (SWT) and His Messenger (SAW). The bonds that I developed with some of them gave me a sense of real belonging and acceptance that I had not felt with my highschool friends and even member of my own family. But there were also times when those cross cultural encounters brought to light some unsettling realities of racism and colourism. By addressing our shortcomings, we can meet the challenge and create communities that are more closely aligned with the example set by our Prophet Muhammad (SAW)….” read the rest here.
And…
Colours From Ancient Babylon – While many Muslims may insist there is no racism in Islam, Hafsah Zamir illustrates that our actions speak otherwise.
“Whilst today’s modern age defends the desire for fair skin as a personal preference, it is important to understand that colourism (or hueism) – the differential treatment of people according to skin colour both racially and interracially – is inextricably linked to racial discrimination, colonial power and the concept of white privilege. Those familiar with at least recent colonial history will be aware that fair skin has never been just a personal preference of colour, but has in fact been considered a commodity, a tool of power and ultimately a symbol of social status that trumpets power and success. As such, the absence of this commodity signifies failure and disempowerment.
Throughout history, women have been treated as commodities by their male counterparts, to be sold, bought and possessed for their bodies. So what greater symbol of social status is there, asks the post-colonial world, than the possession of a fair skinned woman? For a woman to accept this desire for whiteness is, in effect, to unconsciously internalise her own commodification, to enslave her self to kyriarchal powers….” read the rest here
A Clichéd Life 