The hunt for Muslim reformers has started again. Instead of Syria, and the hamlets of London, it is better found in Begum Rokeya Shakhawat Hossain.
Begum Rokeya's legacy needs vigorous championing as a true feminist Muslim scholar and reformer.
The conversation on Muslim reformists is once again a hot button topic with the explosive details of a mass cover-up by the entire British establishment of years of horrific sexual abuse mostly by men of Pakistani-origin attacking teenage (or younger) White girls, some as young as 11 and 13 years.
This topic has also been stoked with visuals of Syria’s new leader, being hyped up now as a sort of born-again reformist, refusing to shake hands with the German foreign minister, one of the first Western leaders to land in Damascus after the fall of Bashar al-Assad. Fresh from having had the US remove the $10 million bounty on his head as the leader of the notorious jihadi group Hayat Tahrir al-Sham (HTS), Ahmed Hussein al-Shar’a, commonly known by the name from his days as a terrorist Abu Mohammed al-Jolani, shunned shaking hands with Annalena Baerbock, an enthusiastic proponent of feminist foreign policy, but offered his palm to sheepishly shaken with a couple of fingers by French foreign minister Jean-Noel Barrot who was accompanying Baerbock. The German foreign minister said she expected such an incident to happen, but hinted the optimism that ‘progressive’ change is on its way in Syria.
Baerbock is said to have handed the Syrian leader her own musings on feminist foreign policy. Like the Americans in Afghanistan for two decades, perhaps she is hoping to reform him. After all, if he now wears a suit, surely, in Trudeau-esque logic of new age liberalism, progressive ideas are just a stylish selfie away? Even Bangladesh’s notorious Jamaat-e-Islami, which colluded with the Pakistani army to unleash one of the worst genocides in history during the 1971 Bangladesh liberation war, un-banned by the interim government of Nobel laureate Muhammad Yunus preens these days with new progressive-declaring plumage.
In their hunt for Muslim reform icons, the West is looking at the wrong place.
One of the places to look for such an icon and to revive and celebrate is the Indian Bengali Muslim feminist, litterateur and educationist Begum Rokeya Sakhawat Hossain (1880-1932). Hossain was born in British-ruled undivided India in what is now Rangpur district in Bangladesh.
She emerged as a significant figure in the fight for women's rights and education during British colonial rule in India. Born into a wealthy Muslim family, her father, Abu Ali Haider Saber, was a progressive thinker who valued education but adhered to the prevailing conservative norms that limited women's access to formal schooling. While her brothers received higher education, Rokeya and her sister were largely confined to domestic roles. Nevertheless, with the encouragement of her brothers, she secretly pursued learning in Bengali and English, laying the foundation for her future endeavours as a writer and reformer.
In 1898, Rokeya married Syed Sakhawat Hossain, a more forward-looking man who supported her intellectual pursuits. Encouraged, Hossain produced her seminal work, Sultana's Dream, in 1905, which stands as a significant work in the realm of feminist literature and is often celebrated as one of the earliest examples of feminist science fiction. This groundbreaking novella not only challenges the patriarchal norms of its time but also envisions a utopian world where women thrive in leadership roles, free from the constraints imposed by a male-dominated society. Through its imaginative narrative, Sultana's Dream serves as a powerful critique of gender inequality and an advocate for women's empowerment, making it a vital text in discussions about feminism and social reform.
At the heart of Sultana's Dream lies the concept of Ladyland, a fictional society where women govern and men are relegated to subordinate roles. This inversion of traditional gender roles allows Rokeya to explore themes of power, education, and societal structure. In Ladyland, women are depicted as highly educated and engaged in various scientific pursuits, including advancements in technology such as flying cars and solar energy. This portrayal not only highlights women's capabilities but also serves as a critique of the limitations placed on them in contemporary society. The dreamlike quality of the narrative allows readers to envision a world where gender equality is not just an aspiration but a reality.
One of the most significant aspects of Sultana's Dream is its emphasis on education as a means of empowerment. The protagonist, Sultana, encounters women who have established universities and engaged in scientific research, showcasing the transformative power of knowledge. By depicting an educated female populace capable of scientific innovation, Rokeya underscores the importance of education in achieving gender equality.
Rokeya’s narrative serves as a direct critique of patriarchal norms that restrict women's freedom and potential. Through Sultana's experiences and observations in Ladyland, Rokeya exposes the absurdities of gender inequality. For instance, she likens traditional ornaments worn by women to chains that bind them, illustrating how societal expectations can serve to oppress rather than empower. This metaphor resonates deeply with feminist discourse, highlighting the need for women to break free from societal constraints and assert their independence.
It is important to note that Sultana’s Dream could well be the first ever science fiction work written out of Asia. Its only challenger to this claim is a Chinese work, Colony of the Moon, written by an anonymous author using the nom de plume Huangjiang Diaosou and serialised sometime between 1904-5.
After her husband’s untimely death in 1909, Rokeya faced significant personal challenges but remained undeterred. Just five months after his passing, she established the Sakhawat Memorial Girls' School in Bhagalpur, the first school aimed at educating Muslim girls in the region. Starting with only five students, she faced immense societal resistance but was determined to expand educational opportunities for women.
Due to family disputes over property rights following her husband's death, she relocated the school to Calcutta in 1911. There, she continued her mission to educate girls despite facing hostility from conservative factions within society. Her efforts were not only focused on education but also aimed at raising awareness about women's rights and empowerment.
Rokeya was not only an educator but also a prolific writer. Her literary works include Matichur (1904), a collection of feminist essays, Sultana's Dream, Padmarag (1924), on the challenges faced by Bengali wives, Abarodhbasini (1931), a critical examination of purdah practices that restricted women's freedom and dignity. It is important to note that Rokeya was critiquing the purdah in the 1930s while in 2024 uncritical claims of the hijab being a ‘choice’ abound.
Through these writings, Rokeya challenged societal norms and advocated for gender equality. In addition to her literary contributions, Rokeya founded the Muslim Women's Association (Anjuman-e-Khawatin-e-Islam) in 1916. This organization played a crucial role in promoting women's education and employment rights. It provided financial assistance for girls' education, offered shelter to orphans and widows, and organized initiatives to empower women economically.
Her leadership at the Bengal Women's Education Conference in 1926 marked a significant moment in mobilizing women for educational rights.
Begum Rokeya's influence extended beyond her lifetime; she is celebrated as a trailblazer for women's rights in the subcontinent. She passed away on December 9, 1932, coincidentally on her birthday. In recognition of her contributions, Bangladesh observes Rokeya Day on December 9 each year. The government honours women with the Begum Rokeya Padak, acknowledging their achievements in various fields. In India, in the state of West Bengal, too, there is a school in her name, the Begum Rokeya Smriti Balika Vidalaya. In fact, the Rokeya legacy is potent ground for Bangladesh and India, whose ties are going through a particularly rough patch, to find a shared history worth celebrating.
The pioneering spirit of Rokeya’s life pulsates with a reformist spirit, and therefore, it is a potent site to seek reformist ideas.
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