The trinity of transparency, accountability and efficiency are also at play in the world of public health. In the book Governing Global Health by Chelsea Clinton and Devi Sridhar, that I am reading now, this theme comes up time and again. They both argue that among the various organizations that they have studied in the book, including World Health Organization, Gates Foundation; WHO comes up short on transparency measures.
They point out that WHO does not have a transparency policy and also does not report to the International Aid Transparency Initiative (IATI). They do point out to the presence of some measures such as livestreaming of Executive Board meetings as example of some transparency. While no one today would question the need for transparency, the question is how can people use it? But does having more transparency really make all the difference? The assumption behind calling for more transparency is that it will enhance participation, questioning from all stakeholders and make the process more equitable. But what of the converse situation, where there may be more procedural transparency, but no substantive transparency; in that there is no actual recourse to using this information to correcting the perceived wrongs? This is an aspect that hasn’t been discussed in much depth.
Their recommendation is for the older institutions such as the WHO and World Bank to increase their stakeholder engagement and transparency to ‘regain their legitimacy and public trust.’ (p.160).
While the question and its answer seem simple, it does have enormous implications on how foreign aid impacts various levels of development – both domestically and internationally. It shows us how we think of America’s role in the world.
This question is also important, as it reflects the attitudes that American publics have towards helping those who are vulnerable and weak. It goes to the deeply held beliefs of what the United States is about, its ‘manifest destiny’ is and how other nations are to interact with it. Looking at this question from the inside-out, one can gain incredible insights into what the future of multi-lateral relations will be.
So, who does this question impact? Immediately, in the D.C circles, it impacts the ‘belt-way bandits’, those organizations that are the direct beneficiaries of the government contracts – whether in the International Development space or other indirect forms of ‘capacity building’ through International NGOs. It also impacts foreign governments, whether they are those such as Pakistan, Israel or Egypt, that get a substantial chunk of their aid – to the tunes of billions of dollars from the U.S. or others, such as India, that have sought a more technical partnership and have moved away from accepting large aid.
Looking at the current political climate, where the focus is on ‘making America great’ again and this reluctance to ‘help’ other poorer nations is frowned upon. At the same time, one must not forget that US Aid has been a key part of not only US foreign policy, but also one of its diplomacy or ‘soft-power’ as Joseph Nye has argued.
They key tensions that the panel debated revolved around: Presidential authority vs. congressional mandates, ideological rigidity vs. bipartisanship and focus on alliance building ( abroad) vs. focusing on a domestic agenda. There is no movement purely in one direction, as all members of the panel, which comprised of Michael Millere, Diana Ohlbaum, Les Munson and Talia Dubovi – all veterans of Capitol Hill.
Munson argued that there is bi-partisanship in action, even today; despite what the media headlines say. He pointed to several bills such as Global food security Act, Power Africa Act and others, which have been carried to passage, through sheer bi-partisan support.
On the other hand, the gridlock between both parties is visible in the fact that the Foreign Aid Assistance Act has not been revised in over 30 yrs, pointed out Ohlbaum. At the outset, the Act recognizes that “Furthermore, the Congress reaffirms the traditional humanitarian ideals of the American people and renews its commitment to assist people in developing countries to eliminate hunger, poverty, illness, and ignorance.” This is not surprising that post WWII, the U.S. emerged as the sole superpower, and in this role, was also saw itself as an upholder of greater and nobler humanitarian principles, of which humanitarian aid is a key part.
This humanitarian impulse is seen in the event of major natural disasters that occur. Americans gave, for instance over $350 billion, in philanthropy, in 2015, according to Giving USA. Speaking about giving to International Affairs, Dr. Una Osili points out that the slight drop, by 3.4 % compared to previous years could be because of increasing attention to domestic causes. Also, there hasn’t been a huge natural disaster, that has occurred internationally; for Americans to be involved, she added.
Development, as anyone who studies it, or is involved in, knows, is a complicated business. There are several intervening factors that go into making a country develop and grow out of poverty. There are also movements and ideas that call for ‘de-growth’ and for reexamining the current modes of ‘development.’
Not least of which is political stability and a responsible government, at the helm. The U.S. being a country that has a lot of leverage in many areas that impact global trade, commerce and flow of goods does have a big say in how the processes that impact development are conducted. The next presidency will determine if foreign aid will just amount to charity, or if the U.S. Congress, working with the next President, will create an enabling environment for all countries to participate, in the global community of nations.
It costs about a million dollars to produce a Ph.D, in the U.S.
One of my mentors shared this interesting fact, as I was about to finish my doctoral education. While I was trying to finish a decently-written dissertation, this fact kept nagging me. I had to justify that million dollar investment made on me by the state of Virginia ( I went to Virginia Tech, a public school) for my Ph.D. At the same time, I had this nagging suspicion in my mind that academic research, for the most part is not perceived as being relevant outside the confines of academe. Is this a problem that needs fixing? For sure. As demands to increase the ‘efficiency’ of dollars put into the higher education system grow, this question of relevance will become more salient.
In the market-place of ideas, academic research (especially in the Social Sciences) stands out as the effete snob. Unless one works in applied research – i.e., STEM or Economics, most people don’t understand what we social scientists do, or how we do it. And sadly, most don’t care.
Should this be the case? How can we change this? How can I justify that million dollar investment, made on me, as a scholar? I think about this regularly – and have been mulling this over – even as I work on an academic book and two other articles.
Bent Flyvbjerg (2001), a social scientist offers some answers. Here are his key arguments:
We must stop pretending that social sciences can emulate the success of natural sciences, in producing ‘predictive theories’.This is not the strength or even focus of social sciences and we must accept that, as a given
Social scientists must produce research that matters ‘to groups in the local, national and global communities in which we live, and we must do it in ways that matter; we
must focus on issues of context, values and power, as advocated by great social scientists from Aristotle and Machiavelli to Max Weber and Pierre Bourdieu.’
Finally, he says we must establish greater dialogic capacity – i.e., communicate our results to the public and solicit feedback and incorporate it in our work. In other words, we must become ‘public scholars’ rather than be cloistered in offices on unreachable university campuses
In other words, what Flyvbjerg is saying is that academics must produce work that speaks to the condition of people around us, it addresses their daily concerns as well as listens to them, carefully and respectfully. To this, I would add a final point : Write in ways that are understandable to the vast majority of non-academics and show genuine empathy for the lives of those around us. Most academics tend to forget this, and write for an academic audience – which is usually those who are peer-reviewing their publications ( ranging from four to five people). ‘The rest of the world be damned’, is their attitude.
If we start to do this, perhaps our work may be taken more seriously by a non-academic audience. And perhaps it may even be relevant to those not within our own narrow disciplines.
With election season making immigration and immigrants a hot-button issue, the question of their education has not come up, in a substantive way. On the contrary, there is much noise and talking points about the supposed ‘burden’ that immigrants pose to the American economy. In this insightful interview, we talk with an expert on this topic, about the issue of adult education, with a focus on education of recent immigrants and the untapped potential that can be harnessed.
Dr. Gustavo Lara-Gonzalez is an Ed.D with a focus on adult education. In this short interview, he outlines his motivation for studying this population group and what drives him. As he points out, adult education is one of the most neglected areas of education and needs more attention and funding, to help adults realize their full potential. As he says in his doctoral dissertation “There is an inextricable link between the robustness of the American economy and competitiveness and the strength of the educational institutions and their educational leaders in preparing the new workforce with the skills they need to compete, to follow a clear pathway into the middle class, and continue to prosper.”
What motivated you to go into adult education? Why this population group?
Gustavo Lara: I selected this population for two reasons: (1) a brief “conversation” with the school principal at the beginning of my career, and (2) during my first class as an instructor for adult learners, I observed every one of my students, evaluated their needs and concluded that adult education should be first class education.
In my first day as a K-12 adult educator, my school principal called me just a few minutes before the beginning of my class and said: “Mr. Lara, everything you need is in the classroom; therefore, I do not want you to ask for anything else.” She continued her monolog, “This is adult education and adult education is second class. Your adult students are not our priority. Our energy and resources are dedicated to our K-12 students.” After this monolog I went directly to my classroom. When I got into my classroom, I scanned it just to make a mental inventory. I began with all the technology. I noticed three items. I saw an old T.V. set hanging on the wall. A very, very, very slow computer. It took me half an hour from the moment I turned the computer on to call the last person in my roster. Lastly, an old printer connected to another device out of my classroom.
According to my first school principal, adult education is second class education but the needs of adult learners are numerous that requires a first class education. We, as instructors, are not only helping them to accomplish their modest academic aspirations, but also we are helping them to become self-sufficient individuals with the ability participate and contribute to their society where they live in.
What challenges did you face as an adult learner?
GL: One of the main challenges that I encountered in the beginning of this long journey was time. We came to this country with absolutely nothing, but with a big sack of hope and dreams. In my case, which is similar to those who traveled from the South to the North, the first thing we have to do find a job. Once I found a job, I had to decide between work extra time and consequently earn additional money to feed my family or attend the local school and learn English. Most of the time I chose the former. As immigrants, we know that learning the language is vital to succeed in this country but family always comes first. Now as an instructor, my students are facing the same dilemma, feeding their families or earning their GED diploma, learning English, or attending institutions offering technical careers. In the same way I did it in those days, they usually choose the former.
What do you think can be the role of adult education in empowering immigrants in the U.S.?
GL : I believe integration should be the main role of adult education. The result of this integration is participation. The population we are serving come with a wide range of abilities and educational and cultural background. Some come from traditional educational paths, having performed poorly in high school and are anxious to return and pick all the pieces up and continue their educational journey. Others have discontinued their education for diverse reasons, intending to return, but work family, financial need, or lack of academic success of lack of information prevented them to return. Finally, some others take advantage of adult education programs to acquire new skills to stay competitive in the workplace and improve their employability, or to prepare them for a career change, and consequently increase their earning power.
The dynamic of today’s marketplace is creating a perpetual evolving economy; therefore, the role of adult education should be on providing adult learners with the necessary tools, not only intellectual, such as critical thinking and problem solving skills, but technical skills to successfully transition from the classroom to the workplace or to any institution of higher learning and compete and succeed in this new economy and live a productive and satisfying life.
Tell us a bit about your family, the values that guide how you have educated your daughters
GL: I was raised by three exceptional individuals, two women and one man. They were my mothers and he was my Father. Although they did not possess a formal academic education, they knew the value of education. They instilled in everyone of us the love for learning, passion for sharing and serving others, and the importance of education as an instrument to reach our dreams and aspirations. We, my brothers and sisters, constantly listened to the same song over and over: education is the key that open the door of opportunities. Like my parents, and with the same level of intensity and determination, I sang the same song to my daughters.
What is key to helping recent immigrants reach their potential?
GL: I believe that education is the vehicle to help newcomers reach their potential. Coming from the South to the North, the color of immigrants has never changed nor their dreams and aspiration. However, the new immigrants are arriving with new tools to reach their dreams. One of those tools is education. The new immigrants are more educated; therefore, we have the social and professional responsibility to integrate their knowledge and professional experiences in the curriculum of adult education and in our instructional practices to transitioning them into the workplace or institution of postsecondary education.
In my dissertation, I mention that despite a projection made by Carnevale, Jayasundera, and Hanson (2010), forecasting the creation of 47 million new jobs by 2018, and that 30 million will require postsecondary education, a report presented by the US Department of Education (2012) indicated that college completion rate is falling today, particularly among young Americans. This trend threatens to undermine the nation’s global competitiveness and further exacerbate inequality in the nation’s income distribution.
What are your thoughts on the recent controversy about Mexican immigrants, in regards to Donald Trump’s remarks?
GL: If someone asks me to summarize these remarks in one word, I would say IGNORANCE. Ignorant can lead only another ignorant. This individual does not know that we have been in this land before his ancestors. He does not know that a large number of Mexican immigrants and their descendants either volunteered or were drafted into the armed services during World War II. It is estimated that about 500,000 Mexican Americans joined the armed services during the war. Despite the continued discrimination and racism at home, hundred of thousands of Mexican immigrants and their descendants joined the armed services to defend the democratic principles of his great nation. He does not know that Mexican immigrants and their descendants make up 12 percent of the immigrants that own a small business. Around 570,000 businesses in the United States, more than 1 in 25, are owned by a Mexican immigrant, and together they generate over 17 billion dollars in revenues per year. He does not know Mexican immigrants have contributed between 3.7 to 4.1 percent to the U.S GDP in the 2003 – 2011 period, according to a new report by BBVA Research. He does not know that Mexican immigrants and their descendants occupy a more significant place in the American cultural life than ever before. He can find Mexican immigrants and their descendants serving as high government officials in the three branches of government, as well as governors, local mayors, sheriffs, school leaders, and school boards members. He does not know that the nation’s clothing, music, sport, art, literature, academia, science, and food have all been influenced by Mexican immigrants and their descendants. I wonder if this person knows the history of this nation. Based in his remarks, it seems that he does not know we are an important pillar sustaining the greatness of this nation. We are not leaving; we are in its blood.
What should adult instructors do to empower their students, in spite of the negative stereotyping of Mexicans and other immigrants?
GL: Where there is learning; there is change. Where there is change; there is learning. Classroom is an important platform to change and transform individuals. We, as instructors, have the moral and professional responsibility to incorporate these social issues, negative or positive, into the curriculum and into our instructional practices. Yes, we are responsible to prepare them academically and equip them with the tools to succeed in the workplace or continue successfully their educational journey, but also, we are responsible to create agents of social change.
What is the best way to help people? Is it to let the market forces determine who should survive and who should sink, or should there be intervention from the state or other players? How should philanthropy be directed towards individuals and communities? These questions have neither clear-cut answers, nor a good way of being resolved. At least not anytime soon. While these questions come up in the context of discussion of both domestic welfare programs as well as international development, we often hear talk of ‘impact evaluation,’ and the need to see results.
So, how does one think of the ‘right ‘answer? Is it ‘Giving Directly,’ i.e., giving cash transfers to the poor, to let them decide what is best for them? Or is it a more targeted and specific program – like school scholarships, loans to purchase cattle or agricultural equipment? I suggest that this debate is not so much about the right metrics or longer duration of measuring them, but rather about ‘charity’ and ‘philanthropy,’ and which one is more effective.
For the uninitiated, charity is any form of giving that aims to save or transform the individual and is short-term and driven by emotions or a ‘higher’ calling. Philanthropy, on the other hand, is a more ‘scientific,’ way of doing charity, which aims to change the social structures – education, healthcare or others – that make people poor. This ‘scientific’ movement emerged in the 19th century, with the mega-rich such as Rockefellers, Carnegie and Ford – who sought to use their enormous wealth to rectify some social ills. A similar thinking permeates the international development sector too, where there is an increasing demand for showing ‘results,’ for the money spent.
As those who study or practice International Development know, there is an almost obsessive urge on the part of organizations carrying out the ‘development,’ to prove that what they are doing is indeed working. Combined with this, there is also a huge amount of resistance to any form of international aid from certain political groups and ideologues in the West – the Republicans, for instance, who think that the U.S. is spending way too much on aid, than it should. There is an entire discourse of how countries should ‘help themselves,’ and not depend on the U.S. or others – whereas the U.S. spends about one percent of its annual budget on aid, globally. This too, serves as a ‘soft-power’ tool, rather than being wasteful. This helpful chart outlines how much the U.S. spent on aid in the year 2012.
So, American aid to the world is seen not so much as charity, but rather as ‘philanthropy,’ a scientific tool and a measured response to how the U.S. should be perceived by the world. Since WWII, as the only super power in the world, all eyes have been on the U.S., in terms of looking for how it would behave. With Marshall Plan, the U.S. set off a very successful model of development that has continued to be seen as a gold standard.
While there are other discourses of charity and philanthropy out there, that do not privilege or prefer ‘outcomes’ and ‘impact measurement,’ over other aspects of ‘why’ we give aid the meaning making processes that lie underneath these actions. Religious understandings of charity and philanthropy can be seen as the alternate to our obsessive quantification. While Give Directly has received a lot of praise for initial results and successes, critics point out that it is precisely that, the initial results from a trial experiment. Reality, they argue is far more complex and convoluted. And in this, they are partially, if not fully, right.
My (late) mother’s model of doing charity was surprisingly similar to that of Give directly. As a financially independent person (my mother worked as a high school teacher), she made many big and small decisions about money on her own – after taking care of her own family’s needs. This meant she identified the poor both within our extended family and also others, who came to her, for help. In her lifetime, I have seen my mother help at least four families in a substantial manner – to the extent that they are actually better off, in many ways., The kids are better educated, better fed and now, almost 20 or 25 years, after she started helping them, are in better jobs – because of their education or other opportunities – than they would have been otherwise. This, to me, is the power of giving directly. It works. But, with many caveats. Life is never as simple or linear as it seems!
In analyzing the effectiveness of giving directly, there is also the bigger problem of the ‘problematization of poverty,’ as Arturo Escobar has pointed out. This means that we tend to define, measure and position poverty in the third-world, sitting in the first world, not knowing and not fully appreciating how people understand poverty themselves, the strategies they use for survival and what means are available to them. This, I think is the bigger problem in this debate, as much as it is about charity and philanthropy. Until we find more details and more long-term results of what transpired with the families that Give Directly has helped, we must deal with the confusion that exists and the lack of ensuring clarity.
I taught my students about the Religious Freedom Restoration Act (RFRA), a law that is being used to pass similar laws in various states in the U.S. The most controversial case involves a similar law in Indiana. The contours of the case point to the idea that private businesses can discriminate against LGBT couples. But the ramifications of the case extend to other groups, point out civil rights activists. I spoke to my students about the origins of the freedom of religion provision, starting with the first amendment. “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” These words have been interpreted variously and are being fought over. The meanings and interpretation of these words are being debated, both by the socially conservative and the
While cases such as the Hobby Lobby are egregious examples of what can occur when large corporations work to deny healthcare to their employees, there are smaller instances of abuses of rights – in terms of daily indignities or insults that LGBT folk may have to put up with. And this brings us to the spirit of why these laws can actually hurt the minorities – not just LGBT, but potentially Blacks, Muslims, Jews and anyone who doesn’t look like a person who could fit in, and with whom the business doesn’t want to ‘do business’. The Atlantic has a powerful piece on this story that is developing, as we speak. The author of this piece points out two main issues with this law in Indiana. He says “First, the Indiana law explicitly allows any for-profit business to assert a right to “the free exercise of religion.” The federal RFRA doesn’t contain such language, and neither does any of the state RFRAs except South Carolina’s; in fact, Louisiana and Pennsylvania, explicitly exclude for-profit businesses from the protection of their RFRAs.” This clearly seems to be a case of interest groups lobbying to introduce provisions in laws that are intended to create an impact / make some noise, in particular, since many states are legalizing gay marriage.
So, is ‘Freedom’ an American virtue? If one would look closely at how the founding farmers came to the conclusion that there must be no established religion, one would conclude that freedom was constructed as an ideal that had to be held. While it is framed as an absolute ‘American virtue’, it is part and parcel of the American exceptional narrative – not bad or evil in itself – but it can certainly have certain implications, if taken to extremes. As my colleague pointed out to me, after the class, the very people who are fighting for the freedom of religious rights in Indiana are the ones who are creating a scare about Shariah law – and telling Muslims they cannot use their laws in American courts – if this is not hypocrisy, then I don’t know what is.
While teaching my students about freedom of religion in America today, I realized that i’ve (accidentally) become an Americanist. It is surprising that I can teach a few courses on American politics/ administration, but not a single one on South Asia/ India. Not sure if I should be proud of that! While I may have become an accidental Americanist, I do appreciate the insights I am gaining, both in teaching ideas to my students, and in delving into issues that are shaping contemporary America. The biggest challenge in analyzing many of the issues of contempory America stem from not parsing out the intended consequences and the narrative around issues. The narrative of freedom is used to create un-freedoms for some. This is a factor of American public life that is often lost sight of. Only by being vigilant and responsive to challenges such as these can we all ensure that the spirit of the American constitution remains alive.
Amidst all the noise about the end of the world scenarios being portrayed as a result of ISIS conquest of parts of Iraq and Syria and equally banal assertions that Islam is somehow inherently violent, and needs ‘reformation’, the common man out there is left confused. As someone studying Islam in America, I am at a loss for words, at times, and have to remind myself that unfortunately much of what we read and hear is from people who have no clue what they are talking about. Propaganda, vested interests, media hype make a clear political or sociological analysis of what is going on in the MiddleEast and the U.S. very hard, if not impossible.
What is the best way to write about Islam, then? Is it to be an ‘apologist’, and ‘defend’ Islam against all the attacks and criticisms? Though this approach is needed sometimes, it doesn’t sound very helpful, because there are genuine criticisms of Islam and Muslim societies that should be considered and weighted in, if one is writing in an honest manner. The alternative is to take a critical stance and call for a radical reform of Islam, as several atheists and former Muslims have done. The most egregious and distasteful manifestation are people like Irshad Manji and others like her, who are often seen coddling with the pro-Israeli or extreme Right-wingers in the U.S. It doesn’t take a whole lot of imagination to see how these two groups get along. The criticisms that they level are often steeped in broad stereotypes and an almost anti-intellectual approach to Islam and its rich intellectual and cultural heritage. The third way to write about Islam is to write it from a perspective of how Muslims themselves understand Islam and I will delve into this approach, in a bit of detail here.
For starters, what is Islam? Is it a ‘religion’, as we understand it? There is serious debate among scholars of religion about what constitutes religion. Is Islam a religion by the classical definition, or is it an ‘exceptional’ religion, in that many definitions of religion do not apply to it- by virtue of its origins, growth and universal appeal? A few scholars that have written extensively on Islam. Dr.Talal Asad is one such scholar, who I will quote extensively in this article. Asad reminds us that Islam has been studied by Anthropologists – he names Ernest Gellner in particular – as someone who has tried to present Islam as a totality. This Islamic totality, according to Gellner, is formed as a result of social forces, political ideas as well as historical facts. This view that is often informed by Orientalism, and is premised on an opposition between Islam and Christianity – with Christianity located in Europe, while Islam is situated in the Middle East, Asad contends. Even current media representations of Islam use these binaries to define a ‘modern’ West and a ‘backward’ ‘Muslim world’. There are several problems with this binary approach, not least of which is how does one speak of Muslims in the West? Are they ‘negotiating’ with modernity in the West, or are they excluded from modern notions by virtue of their religious beliefs? No easy answers to these questions. With this in mind, Asad reminds us that writing about just social interactions or social constructs such as ‘tribes’ is not very helpful, as this approach, adopted by scholars such as Gellner reifies the Islamic norms, social relations and other aspects.
Another problem with this approach that Gellner and others take is that religion, power and political authority are often represented as having fused in Islam, while this has not occurred in Christianity. This view is not wholly accurate since there is a vast diversity in how power and religion interacted, historically, argues Asad. The perspective that Gellner and Clifford Geertz take is not helpful in understanding the perspective of Islam as an analytical concept that is as much part of the present as it is a construction of the ‘past’. Further, this perspective grounded in history misses out on the diversity of Islamic practices in contemporary societies.
Asad’s key argument about Islam is that it should be treated as a ‘discursive tradition’. He says “No coherent anthropology of Islam can be founded on the notion of a determinate social blueprint, or on the idea of an integrated social totality in which social structure and religious ideology interact.” This means that all that Muslims do is not ‘Islam’. What Muslims around the world do is not necessarily a reflection of their religious traditions, just as much as all Christians’ actions are not a reflection of Christianity. He suggests that the only way for studying Islam and its Anthropology is how Muslims would do, i.e., examine how their actions relate or should relate to the founding texts – the Qur’an and Hadith. He further argues: “If one wants to write an anthropology of Islam one should begin, as Muslims do, from the concept of a discursive tradition that includes and relates itself to the founding texts of the Qur’an and the Hadith. Islam is neither a distinctive social structure nor a heterogeneous collection of beliefs, artifacts, customs, and morals. It is a tradition.” By tradition, he means: “A tradition consists essentially of discourses that seek to instruct practitioners regarding the correct form and purpose of a given practice that, precisely because it is established, has a history.”
Finally, it is helpful to remember that the ‘Muslim world’ is just a conceptual ideal, not a ‘social reality’. Asad reminds us that “It is too often forgotten that “the world of Islam” is a concept for organizing historical narratives, not the name for a self-contained collective agent. This is not to say that historical narratives have no social effect—on the contrary. But the integrity of the world of Islam is essentially ideological, a discursive representation.” This should be kept in mind, when we speak of a group of people that are over 1.6 billion in number and are present around the world – in every conceivable corner of every country.
One might also be tempted to ask: Why isn’t India a part of the ‘Muslim world’, since there are over 150 million Muslims there, despite being a minority? This is something every person who writes about Islam should consider. Broad generalizations, stereotyping and inaccurate analysis won’t help. On the contrary, such analysis will only confuse us, rather than clarify what we are seeking to study and understand. To quote Asad again, he says that the fatality of character among Muslims in Islamic society that Geertz and other invoke is the object of ‘of a professional writing, not the unconscious of a subject that writes itself as Islam for the Western scholar to read.’ As with Orientalist representations, what others write about Islam says as much about the author, as it does about the Islam or the actors they describe. A profound insight that should help us think critically before writing about a much misunderstood and misrepresented faith.