Dear Mama: Remembering Afeni and 2pac

Afeni2pacThis piece is dedicated to the Shakur tribe, on this occasion, which would have been Tupac Shakur’s birthday, we commemorate his soul and that of his recently departed mother, Afeni Shakur as well.

The news of Afeni Shakur’s passing was abrupt and sudden, just days before Mother’s Day, Dear Mama had left us and as a product of the Bay, an extension of the Panther legacy and a cultivator of Hip-Hop, I felt personally affected, even though I had never been blessed to have met Afeni in life.  I immediately contacted Sheikh Hashim Alauddeen, who had known 2pac, and had seen Afeni before, to share the heartbreaking news; and when he, who is usually loquacious, had no words save remorse, it furthered my heartbreak.  We were both dumbstruck and I didn’t know what else to do but to pray for her soul, and the soul of Tupac, as I also prayed for Sekyiwa and her children, Mopreme, Mutulu, Zayd, Assata and Jasmine Guy, who had purposefully helped me connect with Afeni through her writing.  To all those to whom Afeni was linked and to everyone she touched via her impact on social justice and through her children, I say and said inna lillahi inna ilayhi rajioon, “we are created and unto the creator do we return.”  Peace and Blessings.

Tamils_Love_2pac

Motherhood Besieged

Mother’s Day in America has many narratives, though all are of struggle; this is due to the fact that all mothers in America are born under the yolk of patriarchy, and the fact that there is no physical or metaphysical equivalent comparison for carrying a human being to term for up to nine months.  However, there is one matriarchal narrative that is so steeped in oppression that it stands apart from the others; this is of the mother whose child is stripped away from them as chattel and sold.  This narrative is of the captive mother, and it echoes from the skeleton closet of our nation’s history and it continues to reverberate in recent times.  The two most infamous examples of this oppression is manifest in the wombs of two women, held in captivity, who navigated their motherhood while they fought for their freedom; both women took on the surname Shakur.

Shakur in Arabic means to be thankful, which seems a word at odds with the adopted surname of a mother who was imprisoned for a crime for which she was eventually acquitted while she was pregnant—and the name seems especially ironic in that the Shakur tribe bore this oppression because America feared what was in their wombs, far more than any other force.  Sadly, this is not hyperbole, but the sad truth regarding the maneuverings of J. Edgar Hoover’s FBI, which fought actively to prevent any Black Messiah figure from emerging and that included being born; COINTELPRO was directly utilized under Hoover’s guidance to snuff out any leadership of this type.  The irrational fear of a black messiah directly led to circumstances that found the government involved with or having knowledge of the assassinations of Fred Hampton, Malcolm X and Martin Luther King, Jr.  So it is unsurprising that this gripping phobia also led to the scrutiny of the wombs of black activists since the goal of phobic was to prevent a Black Superman from uplifting “the people” a.k.a black folk and pulling a modern day Moses routine on the machinations of a modern day Pharaoh.

Assata Shakur explicates this fear in her Autobiography, which shows in her descriptive prose capturing the reactions of the prison guards and government officials when they come to learn that she became pregnant while they held her captive in gross violation of numerous rights she should have been afforded.  She perfectly breaks down the state of oppression that consumed her being, as one that was so complete that those imprisoned didn’t realize that their perceptions of freedom were but a façade; Assata stated that “in AmeriKKKa she [had] always been in prison” and the only difference then, when she had been placed in a cell was that now she could see and feel the bars.  This is a type of consciousness that was born in the teachings of Malcolm X and both members of the Shakur tribe, Afeni and Assata would argue that their motherhood pales in comparison to that of Betty Shabazz, who carried her twins to term, while held captive to the assassination of their father, Malcolm X.  It was Malcolm’s inspiration that birthed the Black Panther Party and it was this organization that helped awaken consciousness in both Afeni and Assata, though they both would transcend its socialist construction and find spirituality in Islam and in New Afrikan identity.

FRONTPAGE_malcomx

The Tribe of Shabazz and the Tribe of Shakur

Sheikh Hashim likes to tell the story of when he was with Tupac and ‘Pac was using a label maker to punch labels out on sticky tape and place them underneath pictures he had pinned to his bedroom wall.  One of the photos was of Malcolm X, and under it Tupac had labeled “Original Gangsta.”  It makes me chuckle inside when people label Tupac a Gangsta Rapper, since they are unaware to which “Gang”, Tupac truly belonged.  Tupac was a member of the Shakur tribe, and learned lessons that shaped his consciousness under the tutelage of Mutulu Shakur, and took inspiration from Assata and his mother Afeni.  Young Tupac Shakur, renamed after the Incan emperor and revolutionary, spent his gestation in limbo, as his mother Afeni stood trial as part of the Panther 21.  She was acquitted and Tupac would be born a free child—however Assata, another member of the Shakur tribe did not fare as well and gestated her daughter in prison.  So his cousin Kikuya (Assata’s daughter) came into this world with the unenviable circumstance of being born in captivity—a circumstance that hearkens back to the matriarchal narrative of so called slaves.

Afeni passed away on May 2nd, one week before the third anniversary of the passing young Malcolm Shabazz, the grandson of Malcolm X, who was our close friend and whose death and funeral consumed much of our spirit and community energy.  I was one of the few brothers called on to wash his body, as per Islamic ritual, and the memory of the lukewarm water running over the cold skin of his empty shell, the smell of camphor and the circumstances of the murder that put the lifeless form of my brother in front of me will haunt me till the day of my own death.  Afeni’s passing, was another blow to the tribe of Shakur, just as Malcolm’s was to the tribe of Shabazz.  These two families while distinct, remain connected in my mind via the conduits of affinity they had with Islam, celebratory blackness and an unapologetic adherence to social justice; and because of these things, there was a fourth connection, which was of trial—where members of both tribes experienced the inner workings of criminal “justice” system and domestic intelligence organizations for challenging the status quo on issues of faith, race and social justice and for having the tribal capacity to birth and train and black messianic figure.

2pac

2pac in Tamil pays homage to Afeni directly with the lines “reincarnated in Afeni’s womb”, and references to the Panther 21 case.  The song pays homage to Afeni as the conscious matriarch of Hip-Hop, which is to take nothing away from the contributions of other powerful women in Hip-Hop, but to give credit Afeni because she imbued one of the greatest, if not greatest M.C. in Hip-Hop history with the legacy of the Panthers, which in and of itself was a legacy of Malcolm, thereby inextricably linking Hip-Hop with the two tribes, Shabazz and Shakur.

2pac would have been 45 today, but we will be forever deprived of the wisdom he would impart as his experience grew.  In his later years, some have critiqued that 2pac was a slave to the music industry, and that the more popular he became the stronger the shackles did as well.  Yet these shackles, which came with a related shift in this self-professed feminist and socialist’s lyrics to misogynistic themes and capitalist lyrical content, seem to show a dramatic shift in an artist, who was perhaps Hip-Hop’s first male feminist lyricist up until he was shackled this way.  Songs like Brenda, Keep Ya Head Up and Dear Mama dedicated to Afeni Shakur, stand in sharp contrast to Wonder Why Bitch, but 2pac remained astute enough, Panther enough and truly hip enough to insert coded lyrics, like the captives of old did when they sang codes into negro spirituals, so that even songs with seemingly sexist lyrics carry secret messages to those in the know, see Me and My Girlfriend as an example—a song which deep sexual imagery that is constructed as an ode to libertarian values and the ownership of a gun.

2pac was a panther cub, and for those who don’t know Afeni or the Panther 21, understand that, it was as if Assata or Angela Davis had a child and that child retained the consciousness of the mother in his voice to/for the people.  Tupac was a conscious artist, and even when his music was not conscious, and constructed for popular construction it was still coded with consciousness for the people.  “The people” are the global black community and it is why 2pac is an icon for the continent of Africa, along with Bob Marley and Lucky Dube; it is why 2pac t-shirts sell in the bazaars of the Middle East and why in Latin America and South East Asia his visage is an icon reminiscent of Che or Ho Chi Minh.  2pac Shakur brought the voice of the tribe of Shakur to join with that of Shabazz, by the enduring connection elucidated earlier to speak to global issue of injustice.  He was taken from us, long before many knew what he represented and with the recent death of Afeni, it would seem that the strength of the tribe is waning—but like Malcolm’s words, Tupac’s songs live on and like Malcolm continue to inspire each generation that stands up to oppression everywhere on this planet!

2pac_Is_A_Global_IconShout out to the City of Oakland (#BayPride) for making today Tupac Shakur Day.

 

 

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International Women’s Day

International Women's Day

International Women’s Day and the Story of Queen Velu Nachiyar

International Women’s Day by Professor A.L.I.

International Women’s Day has its origins in both protest and socialist movements, but it has evolved to a day which functions as a lens for the myopia of patriarchy through which we normally see our world.  It is a time for us to pause and reflect, as well as to honor and remember, all those around the globe who’ve been marginalized by the patriarchal norms we accept as the status quo.   Considering our all-too familiar binary construction of gender, history is only half the story; hence it is only a half-truth, which is akin to a lie.  Herstory was an attempt to expose the whole story, and on International Women’s Day, it is incumbent upon all who breathe in the patriarchal air that deadens our senses to the feminine energy that surrounds us, to take a moment to focus on this metaphysical force and imbue our spirits with the feminine; this necessary invocation requires an anchor, and there are many to invoke who represent its power like: Fatima bint Muhammad, Zaynab bint Ali, Rab’a al-‘Adawiyya, Nana Asmau, Queen Nanny of the Maroons, Harriet Tubman, Yuri Kochiyama, Dr. Betty Shabazz, Valliamma, and Amina Al-Sadr, to name a few.  Each name represents immense power of spirit and the best examples of what human beings can become, and each of their stories are shrouded by attempts to dim their light in the smog of patriarchy.  Yet there is one place that stood above many others in honoring the feminine; giving it its proper elevated status and honoring this force, and it is in this place so many examples arose to champion the human condition using this power.  The place is South Asia, and it is here that the concept of Devi was constructed, and where women like Queen Velu Nachiyar arose to champion resistance and freedom; she will be the anchor through which we will explore the power of the feminine and celebrate this day as it should be celebrated, in hopes that one day, there will no longer be a need for a day to correct our myopic vision, since we will see clearly through both eyes and honor the entire gender spectrum of human contribution, but until then: Happy International Women’s Day and An Everlasting Victory to Queen Velu Nachiyar!

Rani Velu Nachiyar

She Made Patriarchy Call Her Devi!

The Devi

The Sanskritic concept of Devi was constructed two thousand years BCE, as a feminine form of the divine.  It was a way for practitioners of ancient Vedic faiths to understand a pantheon of divine beings, which included celestial beings who were perceived as mothers, consorts, and sisters to cosmological concepts.  Over time this term evolved and in the text Devi Mahatmya explores the idea of the ultimate truth and supreme power as manifest in Shaktism, a movement that was an important branch of Hinduism.  This term is still used in the modern era and its concept has continued to evolve even into vernacular usage that is divorced from its theistic origins, yet honors the power of the feminine.

The night before my father died, he awoke from a powerful dream and woke my mother. This is something he never had done in their marriage and according to my mom, he excitedly shared with her his dream in the pitch black night, which was about a vision he saw of a woman made of light calling him towards her; he referred to her as a Devi; he died later that afternoon, on the outskirts of the town he was born in, land once liberated from the yoke of British colonial rule by Queen Velu Nachiyar in a taxicab.  Unbeknownst to him, the day he passed fell on the lunar anniversary of the day that Fatima bint Muhammad died; and the great irony is that her adherents often refer to Fatima as the “lady of light”.

The great lie in the history of colonialism/imperialism of South Asia is that the South Asian peoples did not resist and the only form of resistance was non-violent and authored by Gandhi.  The second half of this lie was exposed in Herstory, but the first part is also not true.  While those tuned into South Asian history will be able to mention the Sepoy Rebellion as one specific example of resistance, it is still viewed as an exception to the norm.  Sadly this erroneous presumption is a result of patriarchal smog, which diminishes the light of numerous examples of resistance movements towards European control, all of which were sparked by the feminine.  Whether it’s the Mappila Rebellion, which came from the matriarchal Mappila community, or specific examples of leaders like Queen Lakshmi Bai of Jhansi or Queen Chennamma of Kittur who fought British interests in South India, or Queen Abbakka of Ullal who fought the Portuguese, it was the power of the Devi, which manifest itself in the spirit of freedom from the yoke of colonial oppression.  The first to fight against the British, in the middle of the 1700’s was Queen Velu Nachiyar and her story is truly remarkable, one worthy of our study and invocation every International Women’s Day.

The story of Queen Velu Nachiyar is one of extreme sacrifice!

The story of Queen Velu Nachiyar is one of extreme sacrifice!

Queen Velu Nachiyar

Born on January 3rd, 1730, Queen Velu Nachiyar was destined for greatness.  A daughter in a royal family, she had access to and studied the art of war as a young girl, mastering the art of silambam (the fighting stick), horse riding and archery along with the science of strategy.  She was a scholar of multiple languages beyond her mother tongue of Tamil, including Urdu, French and English at a time where few knew how to read and write in one.  She married a king, birthed royal heirs and shared a rule that was peaceful until it was interrupted by violence sparked by the greed of the British East India Company (BEIC), which wanted the lands she governed.  They killed her husband, and children, and she escaped into the forests, while the BEIC dismantled her rule and ensnared her lands just as they practically enslaved her people in servitude of wealth extraction.  She formed a guerilla army, made up of forest dwellers, struck alliances with neighboring rulers for arms, trained her forces and strategized a way to victory at great personal cost.  Her adopted daughter, Kuyilli, agreed to be the vehicle for Queen Velu Nachiyar’s victory, and according to plan doused herself in oil and stole herself into the British military stores, exploding their armory and herself into herstory books as the first human bomb (or suicide bomber in history).  This was the tipping point in the revolution and allowed Queen Velu Nachiyar and her forces to defeat the British and re-establish her rule.  She held onto the liberated lands for a decade, until she died and was South Asia’s first revolutionary.

Velu Nachiyar Parade - International Women's Day

A parade honoring Queen Velu Nachiyar .

Our Queen

Queen Velu Nachiyar’s story is barely a footnote in HIStory, and “Our Queen” is an attempt to commemorate her more than a singular stamp issued by the government of India in December of 2008.  Her story is as symbolic as it is iconic—and it represents the power of the Devi, i.e. the feminine spirit as well as the will of Tamil people to be free.  “Our Queen” is the second track song leaked off of the Tamilmatic album as well as its first video, and it features the soulful singing of Tony Thomas, which wraps around the lyrics of a Tamil griot (poet/oral historian) who recounts the story of the life, death and struggles of Queen Velu Nachiyar.

The song and video invokes the spirit of the feminine, using the story of Queen Velu Nachiyar as an anchor.  Her light beckons through the smog of patriarchy like a lone lighthouse inspiring sailors with hope to navigate treacherous waters to shore; and this video, inspired by her story evokes other images of Tamil women, from soldiers in the army to tea pickers, representing her resistance and the people she liberated respectively.  The music video also portrays a simple sketch of her, and the placing of it in a forest clearing; it symbolizes the forest clearing she once hid in as she planned, trained and strategized for the victory of her people.

Celebrate International Women’s Day

International Women’s Day was born of protest and social struggle, and the lens it provides through the smog of patriarchy allows us to commemorate figures like Queen Velu Nachiyar and through her struggle and revolution become inspired to carry out our own—one that helps us dispel the half-truths of history and understand the human experience wholly and at all times.

Celebrate this day by making your own sign: “I need feminism because: _______” and fill in the blank in a way that reconciles your spirit with the feminine—and share it.  Share it, and tag/link this article, share it and use the hashtags: #Feminism, #OurQueen, #Tamilmatic, or share it with the video/song above.  Let’s link each story, with each other, so that these disparate lanterns representing the truth of herstory help dispel the smog of patriarchy forever.

I Need Feminism Because

I Need Feminism Because _________; #OurQueen #Tamilmatic

Each name represents immense power of spirit and the best examples of what human beings can become, and each of their stories are shrouded by attempts to dim their light in the smog of patriarchy.

 

 

Herstory

ValliammaHerstory by Professor A.L.I.

I have been duped; both my career and my education have been farcical parts of a grand lie that is perpetrated by an insidious system, which perpetually emboldens itself through the enforced inequity and disenfranchisement of its binary opposites.  Patriarchy is this evil, as it remains rooted in maintaining an illusion of male superiority in order to tip the scales in the favor of power structure and systems of knowledge that favor its interpretation of the world.  Like an overgrown and incessant vine, it chokes out the life of our mother earth, with the very umbilical cord that gave those who would champion its cause relevance in the first place.  Its branches can be seen in pronouns replicated by misogynists throughout time, the presumptions of normalcy of gendered language where words like MANkind means human being and HEroes are almost always “he’s”.  It manifests itself in the strange fruit of a gender wage gap and power imbalance.  The leaves of this evil plant spread from west to east, north and south, and the privilege of shade that it gives men is the strongest form of privilege globally, period.  This is why, under the weight of the realization of this, I find myself, as a man looking into the mirror and seeing the lie of my career choice to be an educator of history stare back at me—I was trained to be a HIStorian, meaning that I was actually trained to focus the light upon men, at the expense or at the absence of the feminine.  Herstory is therefore my attempt to not only make amends, but to help focus the light on those that deserve it and elucidate truths that are shrouded from the masses who unknowingly perpetuate a mirage of masculine superiority when they invariably participate in the systems manufactured by patriarchy for this purpose.  Herstory is a refocusing of the lens upon those who gave so much, never to be acknowledged for their contribution.  It is a challenged to “his” story, and a conscious attempt to rebalance the scales in favor of a just exposition of our collective human story.

Valliamma

Let us begin with the tale of Thillaiyadi Valliammai, who died, over a hundred years ago on February 22nd, 1914.  Known as Valliamma, she sparked a movement that had an impact upon the planet, yet her name is unknown to most.  She remains a footnote in the history of men who take credit for the inspiration she gave humanity and her profound impression upon the herstory of our planet is dismissed by pseudo-academics as unworthy of study.  She is hidden behind the aggrandized icon of a racist and shrewdly evil politician, who was also a sexual abuser of young women, yet is refashioned by HIStory as a wise sage and pundit, one to be revered and considered great, and a role model for all of huMANity.

This is her story:

Valliamma was a young Tamil woman and a daughter of Tamil migrants (who were part of an early Tamil diaspora, which saw slavery re-legalized in a new system called coolie labor and which led to the spread of Tamil people throughout the planet) who found themselves in the apartheid regime of South Africa and here is where her story begins.  Valliamma did not realize she lived in an apartheid state when she was young.  In the early 1900’s women could not even vote in America, let alone feel they had power in the colonial world, or within an apartheid regime at that—and yet as a teen, Valliamma found herself protesting laws that were directed, ultimately at her womb, and those of other women.  Anti-marriage laws (promoting Christian marriages) and anti-miscegenation laws were designed to reaffirm patriarchal power structures.  Valliamma’s Tamil community was disproportionately affected by the former and in a patriarchal society, where women were already powerless in so many ways, by creating a law that makes marriages null and void, women are doubly targeted since “unmarried” women, especially those who have children or are pregnant could be classified as prostitutes and thereby be abused, imprisoned and/or expelled from the country and the only way out of this predicament by subjecting oneself to a marriage in the church meant that women had to endure another layer of subjugation under the masculine power structure and iconography of the Christian church in South Africa.

Valliamma was a teenager who, along with her mother Mangalam, decided to march from Transvaal to Natal, with women protesting the apartheid state.  This march was illegal, as workers needed passes to even leave certain areas, and she was arrested.  It was here that Valliamma started to develop a conviction for the idea of non-violent resistance and begin hunger fasts.   This was long before Mandela, Bobby Sands, Martin Luther King, Jr., and Mohandas K. Gandhi ever engaged in such practices.  Even Gandhi had to acknowledge the inspiration he took from Valliamma, who he’d consider the first satyagrahi (a practitioner of satyagraha, or “the force of truth”, aka non-violent resistance).

In subsequent protests she was arrested, sentenced to three months hard labor, and spent her last days in Martizburg prison.  She was offered clemency, but refused.  It was this conviction that compelled, Gandhi, a young lawyer in South Africa at the time to visit her.  He writes in his Satyagraha in South Africa:

“Valliamma R. Munuswami Mudaliar was a young girl of Johannesburg only sixteen years of age. She was confined to bed when I saw her. As she was a tall girl, her emaciated body was a terrible thing to behold.

‘Valliamma, you do not repent of your having gone to jail?’ I asked.

‘Repent? I am even now ready to go to jail again if I am arrested,’ said Valliamma.

“But what if it results in your death?’ I pursued.

‘I do not mind it. Who would not love to die for one’s motherland?’ was the reply.

“Within a few days after this conversation Valliamma was no more with us in the flesh, but she left us the heritage of an immortal name…. And the name of Valliamma will live in the history of South African Satyagraha as long as India lives.”

Some assert that Gandhi’s input in the creation of the modern flag of India, was designed with the color scheme of Valliamma’s sari, which she held up, not having a flag of her own during one of her non-violent protests.

Valliamma StampClearly Valliamma has had a profound impact in the way human beings could change the world—and her impact on South Africa, South Asia, and movements all over the world including our own Civil Rights movement have manifest in ending colonialism, segregation and ultimately apartheid, yet her simple grave is shadowed by the monoliths erected for the champions of those other movements, but none more so than Gandhi, who has become its symbol.

In this past century when the human being who had the greatest impact on those last hundred years was posed by TIME magazine, the finalists were Einstein and Gandhi and I found myself both incredulous and overwhelmed by the sheer weight of ignorance the world had about this man.

Gandhi was far from being the embodiment of truth that HIStory would have you believe—if you ever sat with my father, he would give you an earful on how Gandhi single-handedly destroyed any hopes for Tamil and Dravidian peoples for having their own state, lied to them and re-imposed an Indian (Hindi) based hegemonic structure over them—this of course is my personal bias towards the man, although it is bolstered by my detailed reading of his writings, which belie his shrewdness as a politician.  He was a lawyer by training and the great irony of him being called the founder of satyagraha is that he frequently spun lies to effectuate his desired effect on the concept of India.

Racist Gandhi

Gandhi is championed as a symbol for equality when he actually fought for the enforcement of inequity in South Africa and later in South Asia.  If you read his South African writings you will find a man who was clearly prejudiced towards blacks, and racist, in that he emboldened the systemic framing of the African in the eyes of the European colonial masters with whom he was “educated”.  He states in a writing dated Sept. 26th 1896 that “ours is one continual struggle against a degradation sought to be inflicted upon us by the Europeans, who desire to degrade us to the level of the raw Kaffir whose occupation is hunting, and whose sole ambition is to collect a certain number of cattle to buy a wife with and, then, pass his life in indolence and nakedness.”  The term “kaffir” is akin to the n-word in the American context.  Yet even though Gandhi’s clear prejudice has come to light in his prolific writings, he remains a symbol for champion for a quality that he truly did not embody in mind or action.

For those of you who may feel my critique harsh and cite examples of how Gandhi championed the cause of the “untouchable” only further the argument.  It was Gandhi who first labeled this community as harijan, or “children of God” and many in the west clouded by white liberalism have praised this as an attempt to uplift a community that was downtrodden in South Asia.  The term harijan itself is highly problematic, at best it is a term that sweeps all Dalits (yes this is the proper term) in a Hindu hegemonic framing and at worst it is linked to an earlier term of devadasi/a, which ultimately means bastard.  It referred to the illegitimate children of the priestly class that often lingered near Hindu temples according to Dr. Velu Annamalai.  Gandhi was not interested in equity nor equality inasmuch as he was interested in the creation of an “India” that merely shifted control from European elites to Indian ones—a light brown patriarchy in exchange for a purely white one.

Finally there is Gandhi the saint—(trigger warning) who held a practice of sleeping with young, nude women often teenagers in his bed, which Gandhi argued increased his spiritual energies.  Gandhi did not engage in sexual intercourse with these women and some dismiss this as tantric practice but there are several expositions about these girls, who experienced all the after effects into adulthood of sexual abuse and molestation.

“Gandhi was married at age 13 to a girl about his own age and at age 37 took a vow of sexual abstinence. In spite of this vow, he found a need to fondle prepubescent and early adolescent girls. He took such girls to bed with him to overcome, he said, his “shivering fits” in the night. His female companions, who came from his inner circle — all certified virgins or young brides — entered his bed naked in order to warm him with their bodies. Some of them also administered enemas to him. Among the young girls, there was rivalry as to who would sleep with him, and one of his girl disciples reported that his bed companions had a difficult time in restraining their sexual impulses since he often rubbed against them and touched them in erotic places. Although his closemouthed house guardians were fearful of public reaction if news of these “pedophilic” sexual interactions were publicized, Gandhi continued to engage in them until his death. Gandhi did not have sexual intercourse with them, but obviously the touching and feeling were very important to him. If he had lived in the United States, he would have been sentenced as a child molester” (Bullough, 1981).

For those probing their minds for culturally relativist arguments, please re-holster your white liberalism for a moment and ask any person from South Asia if this behavior seems appropriate—and if you find no one from South Asia to ask, perhaps you should cut down on your chai lattes and references to yoga till you sort it out—Gandhi was a pedophile and sexual abuser, as well as a racist and political opportunist and so the real question is to ask yourself why he has been championed as a role model for the opposition of all these things?

Gandhi PedophileWhy Gandhi?

Gandhi represented patriarchy under the veil of inclusion and equity—and this, I argue is the very reason why he has been championed as a symbol, while Valliamma has been relegated to the annals of HIStory.  The Guardian, in an expose of his sexual abuse outlines his real relationship to femininity and feminine power:

“Gandhi believed Indian women who were raped lost their value as human beings. He argued that fathers could be justified in killing daughters who had been sexually assaulted for the sake of family and community [honor]. He moderated his views towards the end of his life. But the damage was done, and the legacy lingers in every present-day Indian press report of a rape victim who commits suicide out of “shame”. Gandhi also waged a war against contraceptives, [labeling] Indian women who used them as whores.”

From victim blaming to the divestment of power holistically, Gandhi envisioned a world that was the most palatable to his male privilege.  One in which his own abuse of young girls would go unquestioned by his masses of followers for decades.  This is not his erudite narrative, but it is the effect of his influence that finds India, a country he helped to found, one of the lowest on global gender equity indices where rape culture runs through the fabric of social norms and behavior.  While Gandhi did not create the patriarchy he clearly benefits from, he reinforces its fervor and strength.

Now try and imagine a different world.  Imagine it is Valliamma, who is the symbol for equity, equality and justice that Gandhi is now.  Imagine she is the saint to be revered and cast as a role model.  Imagine it is her visage that appears on Indian money, just as her sari waves on the flags above its governmental buildings.  And imagine her words as the inspirational quotes that adorn trendy t-shirts worn by hipsters and are used by organizations like Challenge Day to effectuate change in the world.  What you have imagined is a world stripped of over-arching male privilege where honesty is championed and the mirage of masculine dominance fades away like the false illusion it is.

Herstorian

Story of Valliamma

No longer insult my intelligence by calling me a historian, a student of history or a history instructor—I no longer wish to sit within my male privilege and passively continue to advance a farce upon others through the usage of this nomenclature.  Instead, honor academics of this social science who step away from the subtleties of patriarchal exposition with a new title: herstorian.

In my effort to be a better herstorian, the first song off of my soon to be released Tamilmatic album is dedicated to the story of Valliamma, and it follows in my tradition as an artist of telling the stories of the women who never get credit for the impact they’ve made on the planet like Fatima bint Muhammad, Zaynab bint Ali, Assata Shakur and Nana Asmau, to name a few.

Herstory is Valliamma’s story but it is also to story of so many other women, relegated to the footnotes of HIStory– if they are ever mentioned at all. The lyrics track her narrative and rightfully dismiss those who would usurp her impact, as their own. The refrain extends beyond her singular narrative and poses question to the patriarchal hegemons, asking the following questions:

“Why does her name not in history?

Why does she threaten?

Why is she scary?

The power of her spirit, why do your fear it?”

And then goes onto predict emphatically, invoking both Abrahamic & eastern apocalyptic imagery, that “Your leadership [patriarchy] lost, for she [the feminine] shall inherit!”

Tamilmatic is an album that explores the contributions of Tamil people, and is slated for an April 14th, 2016 release date, which coincides with Tamil New Year 2016.

Professor A.L.I. is a socio-political Hip-Hop artist and educator from the Bay Area. His previous works include the following full-length albums: Carbon Cycle Diaries, Emerald Manifesto, Das Ka Rebel, X Factor and now, Tamilmatic.

Special thanks to Lauren Santo Domingo for editing.