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The BBC’s “Iraq’s Secret Sex Trade” doc Reveals Some Ugly Truths

 “Those who are silent when others are oppressed are guilty of oppression themselves.”

IMAM HUSSAIN (AS)

Last week, the BBC released a documentary called “Undercover with the Clerics – Iraq’s Secret Sex Trade”. The documentary highlighted that some clerics in Iraq are selling young girls for mutah, or temporary marriage, or as the documentary refers to them, pleasure marriages.

In harrowing detail, the film highlights that the cover of mutah is being used to sexually exploit women and rape young girls, in some cases, allowing men to rape children as young as 12. It is important that it is made absolutely clear that this is rape, as children are not able to give consent.

Given that the documentary is associated with cities that are home to some of Shia Islam’s holiest shrines (including Kāẓimiyyah and Karbala), the documentary has been accused of stoking sectarianism, promoting Islamophobia and presenting a biased view, particularly given that the timing of documentary is close to Arbaeen (the observance of 40 days after the day of Ashura).

After watching the film, although some aspects of the film were problematic, overall the documentary was well-balanced, providing the view of Grand Ayatollah Ali Sistani (who unreservedly condemned these practices). This post looks at some of criticisms of the documentary, and why these criticisms are minor compared to the bigger, uglier truths depicted in this film.

If you love the Holy Prophet (SAW), and his Holy Household, then you must also love truth, and therefore, we need to recognise some of the facts that were presented in the BBC film, even if it makes us feel uncomfortable. Our discomfort at seeing such crimes is secondary to the pain and suffering of vulnerable women, who are raped, sometimes by men old enough to be their fathers, on a daily basis.

This is happening and we cannot turn a blind eye. It is not the first time that the western media has covered the issue of the exploitation of short-term marriages. In 2006, NPR’s Anne Garrels’ interview highlighted the rising popularity of temporary marriage after the fall of Saddam.

One of the criticisms of the film relates to the use of the phrase “pleasure marriage” as being inaccurate and sensationalist. This is a fair criticism, since the word “mutah” is more accurately defined as temporary marriage. Mutah is a point of contention among Muslims, and is a controversial and poorly understood practice. It can be utilised appropriately but it is also open to abuse.

However, the film was talking about the abuse of temporary marriage for a very specific purpose, i.e. primarily for sex, and so in this case, “pleasure marriage” is a phrase that encompasses the purpose of the men pursuing a temporary marriage for a distinct and specific purpose: for no strings attached sex in exchange for a price. In other words: prostitution. There is no other purpose than the pursuit of pleasure for the man.

In addition, such pleasure marriages violate the rules of mutah where there must be a two-month waiting period after the marriage expires.

Let’s make it clear that this practice as shown in the film is an abuse of religion and certainly does not reflect the beliefs of the majority.

A second criticism is that the film asserts that places of Shia pilgrimage are “dens of prostitution”. We don’t get an idea of exactly how widespread these cases of abuse are across Karbala or Kāẓimiyyah, but the film does state that many places around the shrines facilitate mutah marriage.

This takes nothing away from the sanctity of the pilgrimage itself. It is obviously not the reason why millions of pilgrims flock to the holy sites, year after year.

The key point is that it is happening, whether we like it or not, whether we choose to accept it or not. It does not need to be widespread to recognise it as an injustice.

In addition, it is crucial to understand that this abuse is not happening in the shrines themselves, but rather in the cities that are associated these shrines. And while Karbala of course resonates with Shia Muslims especially, as the final resting place of Imam Husayn ibn Ali (AS), the city itself is a city like any other city in the world, with normal people, and unfortunately, sinners, like in every other place in the world.

We cannot deny the reality of these crimes simply because they are happening in Karbala, a revered and holy place for Shia Muslims. Karbala holds a special place in the hearts of those who love Imam Husayn (AS), as a place where people go to seek truth, spirituality and nearness to Allah, and to pay their respects to the King of Martyrs.

However, it is also a city of abject poverty, widows, and orphans who have suffered in the aftermath of the Iraq war. And with poverty, comes desperation. It’s a toxic environment of desperation and poverty that allows sexual predators to exploit vulnerable women.

This injustice happens everywhere in the world where you have poverty and war. The bombing of Iraq’s infrastructure and fifteen years of war left people (especially women without a support structure) no option, but to resort to any means possible to survive.

It is argued that the so-called clerics shown in the documentary are fakes and charlatans, and have no standing in the Shia world. While this may be true, it is important to consider this from the point of view of the victims shown in the film. Potentially, anybody can claim to study at a hawza, or at an Islamic University and declare themselves an expert on Shia theology.

We see this clearly in the world of social media. The so-called “Imam of Peace” is neither an Imam, and arguably, nor does he stand up for peace. According to independent journalist, CJ Werleman, he’s nothing but a fake. He has also been denounced globally by many Muslims.

While it may be true that Sayyid Raad (shown in the film) may be nothing more than a pimp, from the point of view of women on the ground (and the men seeking such marriages), he is someone who claims to be qualified to perform the rites and rituals associated with temporary marriage. Women approach these kinds of clerics for help and charity, and some are advised to engage in temporary marriage as a solution.

The film could have made it clearer that the clerics were mutah brokers, although at least one of the men featured in the documentary was dressed in traditional religious garb. The film could have done a better job of getting commentary from more authoritative sources, although it was made clear that these men are abusing the religion. In no way were the men associated with the entire religion.

Of course, prostitution is the oldest profession in the world, and it happens everywhere, but the key difference is that in Iraq, the men are falsely claiming abuse to have been made halal and religiously sanctioned. The film included a statement from “Ali” (who regularly uses pleasure marriages for sex): “This is not about religion, it is about money.”

In the majority of these cases, religion has been used as a tool for sexual grooming. Initially, the women are made feel that entering into a temporary marriage is a legitimate (and “halal”) way to alleviate poverty. It is only when they enter this dark world of exploitation that they find themselves trapped with no way out. It’s the shame that keeps them quiet; their groomers use the tactic of fear to keep them from telling anyone.

The documentary provides balance in three ways:

  • It makes clear that these so-called clerics are violating both Islamic and Iraq’s legal laws. In reality, the age of consent (or marriageable age) in Iraq is 15.
  • The clerics are offered a right of reply via telephone. The unabashed lying shown on camera makes it clear that these frauds have no moral standards and certainly no Islamic credentials.
  • Ayatollah Sayyid Ali Sistani is approached and the respected scholar makes it clear to condemn this practice. It isn’t covered up, nor does the Ayatollah make excuses for these crimes.

I do not see the film as an attack on Shi’ism, nor is it anything to do with the holy pilgrimage itself. The power of Arbaeen, and the call of the prominent personalities is so great, that nothing will stop this movement. It is certainly true that the BBC could do more to cover Arbaeen, but I do not understand why we would expect the BBC to promote Shia beliefs. That said, in 2004, the BBC covered the pilgrimage to Karbala that many Muslims from the West undertake during Arbaeen, in their documentary ‘2004 Karbala: City of Martyrs’. In addition, this film isn’t about Shi’ism itself; it is about the topic of exploitative criminal behaviour by a minority.

It is quite possible to be nuanced enough to understand that sexual exploitation in Iraq is a reality, while also recognising that the BBC could do more to cover Arbaeen, which is one of the world’s largest peaceful gatherings. That being said, these critiques of the documentary do not reduce the authenticity of the narrative.

It is clear that so-called clerics (or perhaps more accurately, mutah brokers) are enabling bad men who take advantage of short-term marriages for their own sexual perversions.

There will be many who will use this documentary to make an attack on Shia beliefs, but that should not prevent anyone from exposing the practices shown on camera. Because this isn’t about Shi’ism, and it certainly isn’t about Islamophobia. It is about the victims, and this is happening everywhere.

Ultimately, as Ayatollah Sistani said in the film, it’s happening (and notably, the Grand Ayatollah did not deny this as a reality) because the police are not doing their jobs, and this is because women are not empowered enough to speak out. How can anything be done unless we recognise that this is happening? We need to stop putting our heads in the sand and wake up to reality.

We have seen this all over the world through the MeToo movement. By no means are sexual crimes or exploitation restricted to religious groups or the Shia community. It is happening in Hollywood. It is happening in mosques. It is happening in churches. It is happening in Hajj. And yes, it has happened historically at the BBC. This is not about particular groups of people. Sexual exploitation is about power.

Let’s stop kidding ourselves that just because someone wears religious garb or prays five times a day or “acts religious”, that such things are not possible.

Last year, female pilgrims spoke out about sexual harassment at hajj, which started the #MosqueMeToo hash tag on Twitter. Women used the platform to talk about their own experiences of sexual harassment and assault while they were at pilgrimage in Mecca. It is still taboo to talk about sexual harassment within the Muslim community, but things are slowly changing.

Just last week, GBBO’s Nadiya Hussain bravely revealed that she had been sexually abused as a child. Nothing will change unless women have a voice to talk about their own experiences.

This documentary is one part of the beginning of that journey, and the target of people’s outrage should not be the BBC. Rather, the focus should be on the criminals shown in the film who have the audacity to try to legitimise such heinous crimes in the holiest cities in the world in the name of Shi’ism.

Don’t be outraged that the truth has been revealed; be outraged that it is happening in the first place.

The writer of this post wishes to remain anonymous.

Disclaimer: the opinions expressed in this article are solely those of the original author and do not necessarily reflect the views of the website.


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Bol: South Asian survivors of sexual abuse speak up

When South Asian communities discuss sexual violence it is more often than not discussed behind closed doors in hushed voices. I have often taken part in these conversations, as the overwhelming fear of someone hearing you is enough to make you feel like you have committed a major sin. The sin in this instance is discussing something as taboo as rape or sexual assault.

Laila is a Pakistani Muslim, just like her abusers, who forced into a life of rape and emotional abuse. As an adolescent within the care system she was vulnerable and became an easy target.

It was during one of these conversations that my campaign Bol was born. Bol is a Punjabi/Urdu term meaning speak. My friend and co-founder Laila (name has been changed) became my motivation to speak out against sexual violence within the community.

At age fourteen Laila was targeted by a grooming gang. Laila is a Pakistani Muslim, just like her abusers, who forced into a life of rape and emotional abuse. As an adolescent within the care system she was vulnerable and became an easy target. The men around her used her and threatened her until she became a shell of a person of who she once was. Throughout many of our conversations Laila has always stressed that she wishes she was able to speak but the fear being further ostracised by her community, and the chances of her being the only young girl to have experienced this type of sexual exploitation stopped her from speaking out.

When the Rochdale grooming cases came to light there was nation wide condemnation and rightly so, however the stories and experiences of Laila and many other South Asian girls like her, remain hidden. The number of South Asian victims, remains unknown, because the victims have not come forward for fear of losing their families izzat – honour – a culture which is embedded into our communities. 

It is a widely accepted fact that perpetrators of sexual violence can have close links to the families of their victims, they can also be someone that has the respect of the community around them. They can be a family member, a family friend or even a religious priest. Perpetrators know that the person they abuse will be silenced; not only out of fear of being ostracised for saying such “dirty” things but because at a young age in South Asian communities we are taught that that we hold a family’s “Izzat” in our hands.

Imagine having that pressure on you after going through such a physical heartbreaking trauma. As a survivor you have to make sure your Izzat remains intact otherwise the repercussions can be damaging and your family life will be destroyed. The community will gossip and one way or another word will get out, which will ultimately mean years on from now it can affect your chances of marrying a suitable spouse. Perpetrators feed off of these fears and further encourages them to continue with impunity, silencing their victims.

Sexual violence hangs over our communities like a dark cloud. However this is where our campaign Bol comes in. We aim to educate the wider community on sexual violence, on how to spot the signs of children and young people that are being exploited, and we aim to educate young teens on how grooming gangs work and what to do if you feel you are being targeted. Reporting a crime committed against them is always up to the survivor however being available to offer support is something that is important to us so this is also what we are working to do. 

We want to rain down on this cloud that hangs over us and show perpetrators that their time really is up! For too long survivors of sexual violence have been forced into silence for fear of losing their Izzat. Now we say it is time for perpetrators to be afraid to commit these atrocities because now it is their beloved Izzat and community standing at risk. 

By Hafsa Malik

Hafsa Malik is the founder of Bol. She is passionate about helping survivors of sexual violence speak out against the injustices they have seen. She is also a mental health advocate and aspiring social worker. Follow the Bol Instagram page.

Disclaimer: the opinions expressed in this article are solely those of the original author and do not necessarily reflect the views of the website.

Images credit: Marco Verch, European Parliament


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The Brett Kavanaugh case shows why women must be believed and not blamed

Today (27 September 2018), around the world, women will be calling for action in support of survivors like Dr Christine Blasey Ford, who have been silenced. Women’s March movements across the globe will hold a minutes silence in solidarity with Dr Ford, wear black and white, and write “I BELIEVE” on their hands to highlight the routine silencing of female victim survivors of sexual violence.

Dr Ford’s allegations against Brett Kavanaugh have garnered global attention with President Trump himself tweeting about the allegations. As to be expected, Trump’s controversial intervention was at best biased towards Kavanaugh, whom he tweeted was a “fine man” however in reality it constituted the worst form of victim blaming, casting doubt over Dr Ford’s allegations. Trump went onto write further tweets stating that “if the attack on Dr. Ford was as bad as she says,” charges would have been filed. In a later tweet, Trump said, “Why didn’t someone call the FBI 36 years ago?”

With these tweets Trump did not only attack Dr Ford, he also cast doubt on the credibility of the thousands of women who report historical sexual violence and abuse, each year.

There are many varied and complex reasons why a victim survivor may not report the sexual harassment, violence, abuse or rape that they suffered, till years or decades later. At the heart of these reasons are twofold central themes, the first being that women are often too traumatised from their experiences and are in a process (if they’re fortunate enough to receive help and support) of dealing with the aftermath on a continuous journey of recovery. Women who have been sexually assaulted report suffering from PTSD, suicidal ideation, severe mental health illnesses such as clinical depression or bipolar disorder, weight loss or gain, and in some cases it severely impacts on their life expectancy. The aftermath also includes the incredibly challenging impact the sexual violence will have on the relationships of the women with those around them such as partners, parents and families. A revelation of historic sexual abuse or rape, can destroy families.

The other central reason is fear of being disbelieved and vilified. The appalling victim blaming, reaction to the allegations against Kavanaugh, whereby the lives of his accusers have been scrutinised, shamed and the women themselves smeared, has shown exactly why women are reluctant to come forward and report their perpetrators of sexual assault. Dr Ford has said that since going public with her testimony, she has received death threats, her email has been hacked and she was told to leave her home.

Harassment and targeting of women and girls who speak up about their experiences of sexual assault is very common. A member of the She Speaks We Hear team who wrote about the sexual abuse she suffered as a child by someone close to her family, has recently been subjected to a targeted campaign of harassment. Messages on social media platforms have circulated questioning her narrative, shaming her and her mother, as well blaming them for the abuse she endured.

Under no circumstances is it ok for a woman to be targeted in this way. It is an attempt to silence her. Shut her down and stop her from speaking up and standing up to the person who abused her. More often than not this form of silencing is conducted by people close to the perpetrators or in high profile cases by their supporters. Often women will withdraw their complaints against perpetrators, as a result of the harassment which, let’s be clear on this, is another form of violence they have had to endure.

Women I have worked with very rarely report their experiences to authorities or even to their families, they stay silence because ultimately speaking up can be just as traumatic as experiencing the sexual violence in the first instance. There are cases of young girls and women who have taken their own lives after disclosing sexual abuse or assault, as a result of being disbelieved.

We live in a society in which women are less likely to be believed, rape prosecutions and then convictions are disproportionately low compared to the number of women reporting rape. Myths about the number of fake reports of sexual violence are regularly circulated to perpetuate a culture of rape denial, when in reality statistics show these are very few and far between.

Questioning victim survivors narratives, poking holes in their stories, pointing out inconsistencies, and labelling them as women who desire attention or having some ulterior political agenda, is potentially fatal.

Victim blaming is still very much the default position when a woman reports sexual assault or historic abuse. That is why women across the globe today are coming together to say “I BELIEVE” and stand in solidarity with the hundreds and thousands of women and girls that suffer sexual violence year on year.

To all women victim survivors, I believe you, stand by you and will not tolerate those who wish to silence you. To those who perpetuate a culture of rape denial and victim blaming, your targeting and harassment will not be tolerated, you will be called out on it.

By Akeela Ahmed MBE

Akeela Ahmed has been an equalities activist and campaigner for nearly nearly 20 years. On Muslim Women’s Day, she was listed in Nylon magazine as an activist that is ‘making a difference’. In 2014 she founded ‘She Speaks We Hear’ which gives unfiltered women’s voice a platform. Akeela advises and works with government in tackling anti-Muslim hatred, sitting on the Anti-Muslim Hatred Working Group. She is also a social entrepreneur within the social housing sector. Akeela is co-organiser of the Women’s March on London and in January 2017, she spoke to over one hundred thousand people at the Women’s March on London. For her work with WML she was listed as one of Stylist’s Women of the Year 2017.

Disclaimer: the opinions expressed in this article are solely those of the original author and do not necessarily reflect the views of the website.


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The truth about Muslims and sex slavery: according to the Quran rather than ISIS or Islamophobes.

By Mariam Sheikh Hakim

@MariamKSHakim 

Woman reciting Qur'an

Woman reciting Qur’an

 

Like many myths about Islam, the Quran and Muslims, I’ve always heard the worst from Islamophobic extremists and Islamist extremists alike. They tend to share pretty much the same language, online content and perpetuate the same awful narratives about Muslims and their supposed religious practices.

As time wears on I’m starting to see these similarities are unavoidable – particularly online where it is rife. For example this video of a female Muslim ‘scholar’ saying that men can have sex with female prisoners of war to ‘humiliate’ them has  been shared widely on right-wing news sites and social media. It’s been spread in the wake of the recent sexual assault allegations in Cologne and reports of ISIS fighters raping and selling sex slaves. It’s mainly been promoted by Donald Trump supporting anti-Muslim bigots, far-right extremists and people who’ll easily believe anything bad about Muslims.

Those sharing the video usually make unfounded claims that the ‘North African/Arab’ men accused of the Cologne assaults were motivated by a ‘Muslim background’. The video has been used as proof of a culturally ingrained mind-set that all Muslims apparently possess, as well as claims that the Quran supposedly endorses raping women, in particular female slaves.

It’s worth noting the video has also been shared by Muslims who have strongly refuted and ostracised the scholar, reacting with disgust over this extreme view that sexual violence and rape is somehow permissible.

And they are right,, rape and sexual violence is not permitted in Islamic texts. It is of course something that causes harm to other humans, which is not Halal (permissible) and in early Muslim communities rape was a crime punishable by death.

However, seeing as this myth isn’t about to go away with a few online condemnations, what scripture is being cited by extremists and has it been distorted? After all there are billions of Muslims across the globe that aren’t going round capturing women to use as sex slaves.

The main reference cited is Chapter 23:1-6 in the Quran.

“And successful are the believers who guard their chastity … except from their wives or those that their right hands possess.”

There are three main points to understand here:

  1. The reference is about sexual relations, which are forbidden with any woman unless she is a spouse or ‘those their right hands possess’. To be clear, this means a concubine or a slave, but intercourse has to be consensual. Rape is forbidden as it is violent and harmful (obviously) and Islamic texts legislated for the proper and honourable treatment of slaves.It was compulsory for a slave to be well looked after and the slave owner was fully responsible for their well-being.
  2. This is not an entitlement being discussed. Concubinage and interpersonal relations with various bondmaids/slaves was already occurring at the time the Quran came about and subsequent passages list restrictions as a starting point to help progress the end of slavery. In any case marriage was encouraged (Chapter 24:32) with slaves.
  3. Moreover, even consensual sexual relations with a slave were not permissible if it caused harm and abuse elsewhere (e.g. a wife) as all parties involved could be affected.

But why were consensual sexual relations even allowed with slaves? The main source of this is based on the Biblical story of Abraham and Sarah who had a female slave (also described as a ‘bondwoman’ ‘bondmaid’ or ‘concubine’) called Hagar. Through mutual consent Abraham and Hagar had a child together called Ishmael.

Some Islamophobes have a hard time remembering this Biblical narrative, and when confronted with this fact, they start to make strange excuses. https://twitter.com/MariamKSHakim/status/699364956672827393

Given how far society has evolved from slavery, the idea of sexual relations is still an uncomfortable concept for many including myself. Yet this reference to 7th century relations is still a far cry from the ‘all Muslims want to rape sex slaves’ myth that is being perpetuated nowadays. In fact, slavery has never been encouraged by Islamic texts; rather it was something inherited from pre-Islamic cultures (pre-600s) that needed to be voluntarily and gradually weeded out of society. Conveniently something the extremists ignore.

In the Quran, slavery is regarded as something that required restraining and eliminating. Manumission, or the act of a slave owner freeing a slave, was highly encouraged (Chapter 24:33). So is giving this freed slave a portion of your own wealth (Chapter 24:33 & 16:71). The Quran also encourages Muslims (female or male) to marry their righteous slaves; a form of manumission and freedom from stigma (Chapter 24:32). The Quran and later texts list a plethora of avenues to free slaves, as it was seen as a highly virtuous act. In fact, it’s difficult to find references on how to make slaves out of people, rather the focus is always on ending slavery.

Furthermore, passages about slavery don’t apply any longer for a modern age given that slavery was widely abolished in the late 19th century (British empire) and has been officially banned internationally since 1948. Slavery is now illegal and is internationally treated as unethical. There is widespread consensus across all nations on this, including Muslims ones.

There is no desire amongst ordinary Muslims to drag humanity backwards into slavery. Just because something was permissible and regulated under a 7th century society, doesn’t mean it is a necessity for a 21st century one – especially when there was a clear agenda in early Islamic texts to eventually eradicate slavery.

Let’s not forget the Islamic abolitionist movements where Quran interpreters advocated slavery was in opposition to Islamic principles of justice and equality. These movements fought hard for progress and most of the world’s 1.6 billion Muslims are happy to keep moving with the times.

Human trafficking and modern sex slavery is, after all, not just a ‘Muslim’ issue, it’s even happening right under our noses in the UK by all sorts of perpetrators. Therefore let’s spromote those devout Muslims like Zainab Bangura who work hard to empower victims of ISIS sexual violence and slavery, as well as those women seeking justice for having been forced into sex slavery elsewhere in the world.

On that note I leave you with a self-referential passage from the Quran about those seeking to place false interpretations on to its wording and context, be they Muslim or not:

(Chapter 3: verse 7)
“Almighty God has sent down to you the Quran, in it are verses that are precise … and others unspecific. As for those in whose hearts is deviation from truth, they will follow that of it which is unspecific, seeking discord and seeking an interpretation suitable to them.”

The majority of sane, law-abiding, everyday Muslims do not seek to impose themselves on others by force or aggression. They don’t even need me to explain passages in the Quran as they’re not interested in keeping a female slave to rape or ‘humiliate’.

Religious illiteracy has recently been cited as a root cause of extremism and rightly so. Islamophobic extremists as well as Islamist extremists (like ISIS) that promote and validate sexual violence through ‘unspecific passages’ in the Quran – or without context –  do so to justify their own violent mind sets.

These people will and should get called out for it, by non-Muslims and Muslims alike. They have perverted the Quran, which is a falsehood and a smear on the religion of billions across the globe. Islamic texts do not promote rape and do not encourage slavery. We must therefore all be united in spreading light on the matter through proper understanding, not further ignorance and bigotry. This ignorance only plays into the hands of extremists, who have a vested interest in burying the truth of the Quran and pushing their own agendas instead.

 

Mariam Hakim is a communications professional who regularly writes about faith, gender and parenting issues. 

Image courtesy of Hafiz Issadeen; ‘Reciting’ posted on Flickr

Disclaimer: the opinions expressed in this article are solely those of the original author and do not necessarily reflect the views of the website. A shorter version of this article first appeared on the Independent Voices website.


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Where do we stand with Rape on Our Screens?

by Sabrina Mahmood

(Trigger warning: this article contains references to rape, which may be distressing for some)

 

Have you ever seen ‘The Last House on The Left’? It’s classified as a horror film, and being a well-known name in the horror world, I decided to watch it. When I read the info on the back of my dvd case, it mentioned something about an isolated house and a family, so I assumed it would fit the bill of many similar films where people go to an isolated house and get haunted or killed by the strange locals.

The_Last_House_On_The_Left_Promotional_Poster
Theatrical release poster

The film started off like any other, but halfway through there was an unimaginably traumatic rape scene. It was completely unexpected, and although the film is rated 18, I did not ever imagine witnessing such horror. The scene continues for over 3 minutes, showing in gruesome detail a minor watching his father rape another minor with the help of his girlfriend.

That sounds horrific doesn’t it? It was. Absolutely and brain numbingly horrific. I thought about why anyone would want a visualisation or to depict an image like this in such detail. Was it to get viewings and ratings? Was it to make the film more credible, more ‘extreme’ than any other horror film. Horror as a category is not always about ghosts, but in the main there is supernatural influence or senseless killing by deranged humans. Even if there is a rape scene it is insinuated or referred to verbally but I had never seen anything like this. It left me with so many questions.

Is this what we accept in society? That to make something more exciting or watchable or to have higher ratings, we incorporate graphic rape scenes and sexual violence. It’s massively important to talk about these issues in our society, and to make sure that our children know about rape, but in an appropriate fashion. By showing it in such detail, do the moviemakers desensitise us to it? So that the next time we watch a tv show or film that shows a rape scene, do we say ‘it was just a rape scene’. Because it’s not ‘just’ anything.

Rape ruins lives and I guess it’s the same argument that parents use when they don’t want their children to watch violence on tv, because unknowingly they start to mimic it. I’m not saying that we will all become rapists by watching rape scenes, but merely that when societies’ impressionable and often vulnerable people see these acts of sexual violence as an ‘exciting aspect’ of a film or tv show, will it make them look for similar ‘exciting’ experiences in real life?

Does the graphic depictions of rape on our screens stem from a wider rape culture that exists in society? If we look out our music charts as an example, the song ‘Blurred Lines’ in 2014 peaked at number one in 14 different countries. The uncut (explicit) version of the video features fully nude women and the censored version has ‘censored nudity’. When did it become okay to show a naked women on any other platform but porn? And even then it was acknowledged that this was reducing women to mere sexual objects! The song’s key theme is pushing boundaries with women and there is an undertone of coercion.

Robin Thicke, TI and Pharrell performed 'Blurred Lines'. Image credit: http://thompsonhall.com/copyright-lawsuit-blurred-lines/

Robin Thicke, TI and Pharrell performed ‘Blurred Lines’. Image credit: http://thompsonhall.com/copyright-lawsuit-blurred-lines/

 

Robin Thicke sings;

‘What do they make dreams for

When you got them jeans on’

 

He insinuates that the womens’ choice of jeans are merely as a tool to be provocative in seducing men. The lyrics and video itself completely objectify women, making them sound as though they are purposefully seductive for men to ‘blur lines’ with. Yes it’s catchy, but when you consider the real message of the song, it becomes sinister. That song stayed in the top of the charts for months, and it’s not just in music, even on our TVs and basic advertising that we are exposed to on a daily basis. We’re constantly shown images of women which turns them into objects and this contributes to the the way in which women and girls are viewed less equally to men, in wider society. Isn’t it time that we took back our bodies?

Below is a short spoken word poetry piece, that I wrote which considers the embodiment of rape culture and how widespread and normalised it is in todays’ society.

Isn’t it okay to be real?

Isn’t it time we stopped
pretending that it’s okay
to judge a woman on her beauty
and not the strength of what she says
only cup size that matters
her intellect dismissed
if she wants to succeed
seal the deal with a kiss
it’s a time old concept
take a woman as a book
before you’re quick to judge
at least give it a proper look
read between the lines
get to know the real story
before you assume
that the cover is its glory
every single place we go
models and adverts
selling woman after woman
in an industry of perverts
because they say that sex sells
but don’t they have daughters
born from a womb
it’s the mother that taught us
shatter the ceilings
and don’t ever stop trying
when your told that you can’t
show them strength without crying
but most important thing of all
never take off your clothes
selling your dignity
while they show no remorse
because every woman is honour
but they want to create ‘whores’
feed into pornographic ideals
making us forget what’s real
just imagine
one of the most successful females
emerged from a sex tape
and while hers was a choice
so many come from rape
as a society we accept
that it’s a claim to fame
but shouldn’t we be showing our women
that they don’t have to perform acts
of submission and shame
isn’t it about time
we drop the patriarchy
show everybody that education
is the only real hierarchy
and that your looks or your hair
it doesn’t matter what’s there
or not
or whose hot
I mean who are we to decide
when we don’t even know what’s inside
it’s about time
we create a new ideal
I mean
Isn’t it okay to be real?

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Image credits: Robin Thicke’s Blurred Lines image taken from http://thompsonhall.com/copyright-lawsuit-blurred-lines/  and ‘The Last House on the Left’ image taken from http://en.wikipedia.org/wiki/The_Last_House_on_the_Left_(2009_film)