Members of the board were asked to write a blog discussing one free speech issue in their country. The resulting posts exhibit a range of challenges to freedom of expression globally, from UK crackdowns on speakers in universities, to Indian criminal defamation law, to the South African Film Board’s newly published guidelines.
Muira McCammon is a member of the Index youth advisory board. Learn more
Guantanamo Bay (GiTMO) is a place where language barriers embody part of the institution’s social architecture.
Two years ago, Peter Jan Honigsberg of the University of San Francisco wrote about linguistic isolation, using the experiences of an Uzbek detainee to highlight this reality. But, we know that during various points throughout GiTMO’s history, dictionaries have been used and even written by detainees. In March 2004, the U.S. Joint Task Force Guantanamo published a revision of its 2003 Camp Delta Standard Operating Procedure, adding “dictionaries” to the list of materials banned from the Guantanamo Bay detainee library. There was no immediate reason given for this policy change, even though, according to a report later released by the US Department of Defense, detainees speak over 18 native languages.
Furthermore, Mahvish Khan, an interpreter and Pashtun-American lawyer, published My Guantanamo Diary: The Detainees and the Stories They Told Me. In the book, Khan shared this anecdote about Taj Mohammad, a then twentysomething from Kunar, Afghanistan:
“He asked us repeatedly to bring him a Pashto-English dictionary so that he could improve his English. Over several months, he had compiled and memorised a list of almost one thousand English words. But during a routine search, the guards had found and confiscated his neatly written glossary.”
Speech is a fickle concept in detention centres, and the story of Mohammad’s confiscated, self-written lexicographic resource raises questions about how detainees in GiTMO or any detention centre for that matter can effectively combat linguistic isolation.
George Orwell’s novel 1984 portrays a violent dystopian society surviving through the continuous suppression and falsification of information. We know first-hand that this is how oppression works throughout the world. One of us (Struckman-Johnson) spent decades piecing together difficult-to-find video clips, news articles, and photos in order to successfully teach about the patriarchal oppression of women around the world. One of us (Sternadori) was cautioned at the age of six by her parents (members of the Bulgarian Communist Party) never to repeat their political jokes, lest something horrible happened just by uttering some words.
We have come to embrace the idea that transparency is crucial to ending any form of violence. This is why we were shocked by the recent fervent attempts — in 2015, in the United States of America — to ban the screening of a documentary, Honor Diaries, which tackles the problem of worldwide honor killings and other violence against women, often embedded in state laws, tradition and political indifference.
Honor Diaries is set to be screened on Friday, 10 April, at 1:45 p.m., in the Muenster University Center Grand Ballroom at the University of South Dakota during the upcoming Women and Gender conference. In addition, Muslim women’s rights activist Raheel Raza, one of the nine women featured in the film, is attending the conference and will participate in a post-screening discussion.
But not all is well just because it ends well. The road to this screening has been fraught with obstacles. The film has been accused of Islamophobia, even though it is supported by groups such as Muslims Facing Tomorrow, the Alliance of Iranian Women and other organizations, most of which are women’s rights groups. The brave women shown in the documentary — like Raheel Raza — are either Muslim or were born in Muslim families, and they speak of making the film as an almost-religious duty to humanity.
The film, however, has faced backlash from other Muslims. According to an opinion piece appearing in The Boston Globe, the attempts to censor the film can be traced to an organization called the Council on American-Islamic Relations (CAIR). Indeed, the organization has campaigned to cancel at least one of the film’s screenings, as indicated by its 2014 letter to the United Nations Foundation.
What is curious is that, as one can see from the letter, CAIR appears to have no issues with the film’s content. The organization does not say that the film’s content is Islamophobic, and does not point to any specific elements in the film it finds questionable. CAIR’s problem seems to be not with the film, but with the two executive producers (who in the film business tend to have limited power over the production content) and one of the film’s 42 partner organizations, the Clarion Project, which is said to have funded the documentary. CAIR denies the female filmmakers any agency by shifting the focus of attention away from their work and away from the issues they raise. This is a textbook example of the so-called “ad hominem” logical fallacy, which entails damning the source while saying nothing about the actual content of the message.
How did this controversy play out at USD? It was more dramatic than we were used to seeing. At first, however, the conversation about screening Honor Diaries occurred in a very peaceful and ordinary manner. The film’s promotional team sent emails to faculty and staff members affiliated with the Women and Gender Studies program at USD, inviting them to host a screening. Some of these faculty and staff members forwarded the emails to one of us (Sternadori), suggesting that the film be included in the program of the Women and Gender conference in April. Then, once the film became part of the conference program in January, a student group, the Association for Advancement of Women’s Rights (AAWR), insistently asked to sponsor the film because “it tells an important story about women’s rights in the global community”.
All seemed well until a faculty member from USD’s College of Health Sciences emailed one of us (Sternadori) to say that she “truly believe[d] that showing this movie goes against ‘Inclusive Excellence’ that this University is working hard to achieve”. She followed up by meeting with other members of the university community and voicing her concerns to them. The tide shifted, and a film that is truly heartbreaking — in ways that should never be politicised — became the centre of a massive controversy.
On 20 March, AAWR sent an email to rescind its sponsorship of Honor Diaries because, according to the message, “we are concerned about disrespecting or presenting biased portrayals of the Muslim community.” At a planning meeting for the Women and Gender conference later that day, members of this women’s student group said they did not want to be involved with the film because their office in the Diversity Center is next to the office of the Muslim Student Association, and it is very important for them to maintain a good working relationship. Then, two USD faculty members insisted on removing the film from the conference program. (In addition, a screening of Honor Diaries scheduled for Sunday, 22 March, by the Campus Activities Board mysteriously disappeared from USD’s program of events).
In the end, to ban or not to ban Honor Diaries from the Women and Gender conference was fought over on two occasions by a group of people (including Sternadori and Struckman-Johnson) raised in communities with Christian roots. On both occasions, a mythical Muslim “community” was present like the elephant in the room. Some people very much wanted to defend it.
But they never considered some important questions: who are we to judge which Muslim community or group is more equal than others? Who are we to agree with CAIR’s condemnation of the film over the support from the Council of Muslims Facing Tomorrow and the Alliance of Iranian Women? And who is afraid of screening a film that exposes truly horrific human rights violations?
Even though Honor Diaries remained on the conference program as planned, some faculty still expressed concerns about how we should “frame” the post-screening discussion, given that no members of the Muslim Student Association and not even the faculty member who initially challenged the film are planning to attend. This raises yet another question: who are we to “frame” anything at a public university, where the free flow of ideas is supposed to be encouraged and not restricted?
This has also been very upsetting because it is not the first time in the history of USD’s Women and Gender conference when certain content has created discomfort and resistance — but it is the first time anyone has tried to ban such content. One of us (Struckman-Johnson) remembers the time in the 1980s when USD’s women faculty won a class action suit challenging the gender wage gap and then-President Joe McFadden set in motion the first women’s conference on campus. Since then, the conference has presented many controversial issues generating much “discomfort” — including abortion rights panels, exposes by Native women challenging tribal corruption (to the great displeasure of their Native communities), and even a presentation by a group of midwives who could have been arrested for participating in the conference.
And in the past few weeks, we have been fighting over which slivers of a community (or a perceived community) are more authentic and more deserving of our attention than others. The misguided effort to ban Honor Diaries has shaken our confidence in USD women’s ability to stand up to the oppression that so conveniently profits others. We cannot imagine that anyone who cares about the misery, suffering, mutilation and murder of women would consider banning this film.
It is encouraging, however, that, since the controversy began, we have seen an incredible outpouring of support. One of us (Sternadori) received approximately 1,270 emails from people thanking her for opposing the attempt to cancel the film screening. Colleagues from other universities expressed support as well. For example, Lyombe (Leo) Eko at the University of Iowa, wrote to say: “Banning this movie from the USD would be a naked act of censorship that is incompatible with everything universities stand for. The USD needs to teach its students that under the First Amendment, the rights of the speaker (the movie makers and Miglena Sternadori) trump the feelings of the viewers (the censors) on matters of public concern.”
We encourage the readers of Index on Censorship to watch Honor Diaries, which streams on Netflix and Amazon, and to carefully consider its content and the grounds on which it has been so vehemently criticised. We also hope that Orwell’s work will continue to be widely read. In 2015, he is as relevant as ever because — contrary to what the Party says in 1984 — ignorance is not strength.
As women, we have been socialized to play well with others. But we should not regard this as a categorical imperative. We know from the unending history of genocide and from experiments like those of Stanley Milgram and Philip Zimbardo that there are times when getting along with some people at the expense of others is the wrong choice that leads to loss of life and indescribable suffering on a large scale.
For us jaded Europeans, the United States’ first amendment, with its simple pledge that the government will keep out of the business of religion and censorship, seems as stubbornly, oafishly American as Hulk Hogan. It’s a loud tourist with a bumbag, wasting his money in an Angus Steakhouse; it’s Burt Reynolds’ moustache; it’s Jane Russell’s specially-constructed brassiere; it’s brash and unsubtle and does not do nuance.
Which is why we’re so ready to accept the idea that a US court has decided that the first amendment concept of free speech trumps all, even sexual harassment. Especially if that court is in Texas, the bit, we imagine, that makes the rest of the United States look sophisticated.
“Texas court upholds right to take ‘upskirt’ pictures”, said the Guardian, while the Independent tweeted “You’re legally allowed to take upskirt pictures in Texas because it’s ‘freedom of expression’” (note the scare quotes).
The stories under the headlines concerned a ruling by the Texas Court of Criminal Appeals in a case concerning a man named Ronald Thompson.
Thompson had been caught taking pictures of children and women at a water park in San Antonio, focusing on what I believe is called the “bikini area”. Thompson reportedly tried to delete the photos as he was apprehended. He was indicted on 26 counts under Texas’ “improper photography or visual recording” law.
Thompson appealed the indictments on the grounds that the law was incompatible with the first amendment. The court agreed with him, leading to the headlines across the world. Most reports, including, it should be said, the American ones, went hard on the “upskirt” or “creepshot” angle, declaring it was now entirely legal to well, be a creep with a camera in Texas.
Is it really? Well, sort of, ish.
The judgement issued by the court is a genuinely fascinating read for anyone interested in free expression, far from the gun-toting, sexual harassment-ignoring, good ole boy decision it has been represented as. It involves discussion about what constitutes the public realm and the nature of consent. It goes into some detail as to whether the act of photography is in itself creative expression, and decides it is.
Some commentators, such as Salon’s Jenny Kutner have picked up on the wording in the judgment suggesting that “Protecting someone who appears in public from being the object of sexual thoughts seems to be the sort of ‘paternalistic interest in regulating the defendant’s mind’” as evidence of a court being more interested in a pervert’s right to perv than a woman’s right not to be harassed.
But it’s actually a point well worth making. Courts and governments cannot be involved in what people find sexually arousing in their imaginations; it’s only if actions cause harm to others that the law should intervene.
This is not, then, a ruling taken lightly. Rather it reviews very seriously a badly written law.
(b) A person commits an offense if the person:
(1) photographs or by videotape or other electronic means records, broadcasts, or transmits a visual image of another at a location that is not a bathroom or private dressing room:
(A) without the other person’s consent; and
(B) with intent to arouse or gratify the sexual desire of any person;
The “bathroom or private dressing room” exclusion seems weird, but is only there because the next clause specifically refers to bathrooms and private dressing rooms, presumably drafted in light of some kind of Chuck Berry scenario (the guitar legend was accused of secretly taping people using bathrooms in his Missouri restaurant).
The problem is that this is far too broadly drawn as a law, but also weirdly specific. What it does not address at all is what might be a reasonable expectation of privacy in public: it is not a serious argument to suggest that one must always actively give consent to being photographed in public space. But it is reasonable to expect that no one should be taking upskirt pictures of you: the judgment acknowledges as much, specifically mentioning upskirt photographs as an “intolerable” breach of privacy.
The weird specificity comes with the “sexual desire” bit; why is this kind of thought worse than any other? Shouldn’t the focus be on the breach (or not) of privacy, rather than what thoughts the images might lead to? Apart from the argument over whether photography is an act of expression, it is this clause that raises free expression problem with the law: put simply, the human mind is capable of eroticising pretty much anything. Any kind of picture could “arouse or gratify the sexual desire of any person”. Once again, the focus is in fact taken away from the act of breaching privacy and towards the act of expression.
In spite of initial appearances, the Texans have done a good thing here. The state will now have to come up with a law that properly balances privacy and free expression, rather than giving just piecemeal thought to either concept.
First amendment cases often solicit astonished responses. But more often than not, a first amendment consideration isn’t just free expression rolling into town in its monstrous, burger chewing, gasoline drinking, Okie from Muskogee way. No. More often than not, the first amendment forces some real thought and analysis to take place in public life.
A women’s university considered to be one of the most restrictive on transgender issues in the US is reconsidering its approach.
Rated as the strictest of any US university on transgender policies by the Chronicle of Higher Education, Hollins University currently forbids students from making any legal or biological step toward becoming male.
But a university official says the school is considering the addition of gender-neutral bathrooms to make the campus more welcoming and to support its students on the transgender spectrum.
Founded in 1842, Hollins University has attracted many now famous names including writers Annie Dillard and Margaret Wise Brown, US Poet Laureate Natasha Trethewey and White House correspondent Ann Compton.
However, in the past few years its restrictive policy on the retention of transgender students has attracted national attention from activists and academics.
The current policy states that any student who “’self identifies’ as a male and initiates any of the following processes: 1) begins hormone therapy with the intent to transform from female to male, 2) undergoes any surgical process (procedure) to transform from female to male or 3) changes her name legally with the intent of identifying herself as a man,” will not be allowed to graduate from the university. After substantial criticism, Hollins agreed to re-evaluate its policy and drafted a new version in 2013. The current policy also maintains the university’s position against allowing female-to-male students and adds that any student who chooses to undergo sex reassignment “will be helped [by university officials] to transfer to another institution.”
The issue of gender-neutral spaces has become increasingly contentious and polarising with the emergence of a new transgender-equality group on campus called EqualiT*. Its appearance was marked by mysterious flyers in bathroom stalls and on announcement boards calling for the addition of gender-neutral bathrooms. Soon a blog and a Facebook page also appeared, and the group began to stage events, including a candlelight vigil to commemorate Transgender Awareness Day. Due to the sensitive nature of the organisation, the group has remained mainly anonymous in hopes of protecting its transgender members. Some students fear that, if exposed, transgender students will lose their scholarships or be expelled from the university. The university has not taken any action against students who are legally and biologically female, but some students say they self-censor because they are worried about what may happen.
With a student population of less than 600, low retention rates and a high-priced tuition cost of over $46,000 per year, critics question whether the university can afford to alienate any portion of its student demographic.
The forced removal of transgender students from Hollins presents not only financial and academic challenges but a threat to students’ safety. Forty-five per cent of transgender university students in the US reported experiencing verbal, physical or sexual abuse due to their gender identity according to a 2011 study by the National Center for Transgender Equality. Many transgender students attending all-female institutions regard the environment as safe and welcoming and fear for their safety in transferring to a coeducational environment. A study in 2006 revealed that one in twelve transgender people is murdered in the United States, and many more experience severe verbal harassment and physical violence.
“I believe creating gender neutral safe spaces should be at the forefront of the actions Hollins is taking right now,” said Cal Thompson, a transgender student who graduated in the spring of 2014. “Everyone needs a safe space for personal business. We don’t want to use the gendered bathrooms just as badly as the cisgendered don’t want us.”
Despite the relative safety transgender students feel at Hollins, students still find the university a challenging place to explore individual gender identities. Perhaps one of the most substantial of these challenges is in the lack of gender-neutral spaces, specifically bathrooms. Because of the requirement for students to remain female during their time at Hollins, students who identify as transgender are prohibited from using the men’s restroom.
“Using the bathroom at Hollins was uncomfortable,” said Lee Collie, a 2013 graduate, known as Leanna during his time at Hollins. “Even if you flip the sign to ‘male’ when you walk in, girls walked in all the time and said, ‘Oh, it’s just Lee,’ which meant that they didn’t really see me as a male.”
Hollins’ Dean of Students, Patty O’Toole told Index, “As we continue to renovate our facilities, when appropriate we are considering developing gender-neutral bathrooms.” With regards to facilities in residence halls, students in each community can collectively determine facility-usage and associated language, O’Toole said. Bathroom usage in residence halls is indicated by a paper sign for each hall’s bathroom, which can be flipped over to indicate different users. Thus, some facilities may be labelled with “men” and “women,” while others may use “residents” and “guests.” No other official steps have been taken to utilise gender-neutral language.
A number of students disagree with the student organisation’s position, including current student Deborah Birch, class of 2016. “I don’t think that there should gender-neutral bathrooms on campus. You apply to Hollins knowing that it is an all-women’s institution. If want to change your biological make-up to transition from female to male, you should choose to attend another institution.”
Though transgender graduate Lee Collie likes the idea of gender-neutral restrooms, he also worries about respecting the larger campus community, specifically those with opposing ideals. “I would probably limit them to the dorms or specific floors, because we have professors and visitors who may not feel comfortable.”
Hollins is not the only US institution struggling over whether it should create gender-neutral bathrooms. Recently Illinois State University has attracted media attention through its decision to change its family bathroom to an all-gender bathroom. Although the change was not specifically requested by any students or faculty, ISU officials made the change in efforts to remain proactive and to promote inclusivity among all members of campus. Over 150 universities across the United States have instituted similar changes in campus facilities, including New York University, Ohio State University and UCLA. Even fellow women’s universities like Smith College in Massachusetts and Agnes Scott College in Georgia have begun to embrace the issue, with the addition of gender-neutral restrooms and more progressive policies.
Collie, a former vice president of the university’s student government association, stated that the policy at Hollins may be strict, but he is glad that Hollins has a policy and acknowledges the existence of transgender students on campus. Other women’s universities have yet to adopt any policy on the matter.
Dean of Students, Patty O’Toole explained that the 2011 policy was originally created by the university’s Board of Trustees in response to students on the transgender spectrum who were seeking a written policy. “Hollins wanted to support those students. The focus of the policy is not strictness but clarifying our institutional mission.”
Collie supported the university’s actions and its mission as a women’s institution, despite the personal challenges he faced, and related the support and camaraderie he experienced at the university. “Hollins has never punished me for being or identifying as male. It isn’t that they’re trying to stop someone from being who they really are, but it is Hollins standing true to itself as well.”
