In honor of exiles: A discussion of Osama Siddique’s “Snuffing Out the Moon”

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By Shehryar Nabi

Regime change never seems to quell the same struggle that has persisted since stories have been told: the struggle between authority and dissent.

This was the sense that Osama Siddique imagined was familiar across epochs in his time-traveling debut novel, Snuffing Out the Moon.

Speaking on August 8th to a live audience with Faisal Bari, Director of the Institute of Development and Economic Alternatives (IDEAS), and Ayesha Jalal, Tufts University Professor and eminent historian of South Asia, Siddique discussed the themes and motivations that shaped his new book. This is Siddique’s first foray into literature – he is otherwise known as a widely-published legal scholar who has held numerous advisory and academic positions with institutions such as the Lahore University of Management Science (LUMS), IDEAS, and Harvard Law School.

Set in what is today Pakistan, Snuffing Out the Moon progresses over six eras: Mohenjo Daro, Taxila, the Moghul Empire under Jahangir, the fall of the Moghul Empire in 1857, Lahore in 2009 during the Lawyers’ Movement, and 2084, a future where South Asia is controlled by water conglomerates. The plot is not contiguous across eras, each of which marks a new story with new characters. This narrative style allowed Siddique to animate the novel with the different sights, sounds, and smells of changing realities. It also afforded him the opportunity to write with a diversity of idioms unique to each era.

But Siddique’s true aim was to convey the recurring nature of oppressive power, the common folk’s struggle to cope with it, and most importantly, the beacon of resistance. Within this paradigm he explored how illusions, omens, loathing, passion, and dissent play out in a way that, as Mark Twain allegedly put it, “rhyme” over history. These themes cohered the disparate stories.

“Can I do something which can actually tell multiple stories which have nothing to do with each other and yet have everything to do with each other?” Siddique said he asked himself this question when considering the novel’s structure.

He also cited Qurratulain Hyder’s Urdu-language novel Aag Ka Darya – which took place across different historical eras – as a key influence on the book.

“That work had a huge impact on me aesthetically, in terms of its imagination, in terms of what it set out to do,” he said.

In Snuffing Out the Moon, the light of human spirit championed in resisters co-exists with the darkness of reality. To dissent is to exile, whether breaking physically from society or mentally from your peers, or both. No resistance is ever the same – a teacher and an armed rebel could both find themselves in the dissenting camp. But regardless of the form it takes, resistance necessitates at least some degree of suffering as the price for espousing norm-breaking ideals.

Using this as the central tension driving the stories of rebel protagonists, Siddique makes them out to be the real idols of history. Greatness is not being a king or general, but an exile surviving on the margins of accepted thought.

“There was a very conscious effort to create heroic figures out of dissenters. I wanted to do my little bit in terms of highlighting the sacrifice, the independence of mind, the self-abnegation that goes into being a dissenter,” Siddique said.

Ayesha Jalal asked Siddique about how his background in law informed the book. Siddique first made clear what kind of legal scholar he is. He takes less interest in high profile cases such as the Panama leaks, and rather focuses his research on law as a sociological phenomenon: how law creates hegemony, how it is used to coerce, and how it provides unequal benefits depending on class, gender, and other categories.

This understanding of legal regimes and power – which he has spent a career explaining in books and papers – is re-imagined in the book through the perspectives of people who have to endure them.

“What I’ve tried to do is take everyday characters and show how they interplay with the formal legal system . . . it has a presence and a reputation which is looked upon as something which is sacred – you can’t question it,” Siddique said.

Following this discussion of the sociological dimension of law, Siddique promised that the book would explore these ideas without sounding academic.

“It’s a bit more interesting in the book, I assure you,” he said.

Why should we care about dissent today? Siddique pointed to the rising ethnonationalism and constant monitoring of personal data that characterize our world.

“There is a very interesting move back to majoritarianism, a very interesting move to almost fascism, a very interesting Orwellian control of information,” he said.

That people find their own ways to resist in every age, as Siddique asserts in his book, gives reason for hope. Those well-versed in the work of celebrated poet Faiz Ahmed Faiz will see this idea touched upon in the book’s title, taken from a poem Faiz wrote about being held as a political prisoner. The poem counteracts the grief of imprisonment with the knowledge that the powerful will ultimately lose power, while truth will survive. No matter how much power accumulates, it cannot “snuff out the moon”.

Listen to Osama Siddique read an excerpt from “The Book of Loathing” in Snuffing Out the Moon:

Photos from the event

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Shehryar Nabi is a communications and advocacy coordinator at the Institute of Development and Economic Alternatives (IDEAS) and a communications associate at the Consortium for Development Policy Research (CDPR). You can follow him on Twitter @shehrnabi.  

How to gauge the impact of empathy-building initiatives

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(Image courtesy of Rabtt)

By Haseeb Sher Bajwa

Pakistan and prejudice

Prejudice towards women and minorities is deeply entrenched in Pakistani society. Education plays a vital role in perpetuating these prejudices through one-sided narratives and a failure to inculcate adequate critical thinking skills for students to objectively analyze the information they receive. This results in a society comprised of adults heavily prejudiced towards women and minorities that lacks the analytical skills to change those prejudices.

Several social enterprise organizations, such as Rabtt, The History Project and Ravvish, have emerged in the last five to six years to incorporate empathy and critical thinking into education. Where some use a holistic approach to engender these characteristics, such as teaching courses in various subjects that range from world history to public speaking, others use a more targeted approach of teaching special courses that offer multiple perspectives on history. As these firms iteratively improve how they teach empathy, it is equally important to develop adequate measurement techniques to gauge empathy levels in children. Without them, they cannot ensure whether children are becoming more empathetic critical thinkers. Benchmarking students’ performance using tools designed specifically for gauging empathy would also legitimatize their efforts in front of donor organizations.

For six months, I worked with Asad Liaqat, a PhD candidate at Harvard University, to develop surveys measuring empathy in children for The History Project, a history education enterprise. We hope that other enterprises can use these tools to develop their own surveys that gauge empathy in children.

Using the hammer: Interpersonal Reactivity Index

The Interpersonal Reactivity Index (IRI) is an empathy-measuring tool consisting of 28 questions that are divided into four subscales: perspective taking (PT), fantasy scale (FS), empathic concern (EC) and personal distress (PD). Each subscale consists of six to seven questions that ask students how much a statement describes them as a person. Student scores are then calculated for each subscale both before and after the workshop. Previously, IRI has been conducted with various groups of people including adolescents as well as adults.[1] And in all cases, IRI seems to show consistent internal validity, making it less prone to error.

Our application of IRI in low and high income schools in Punjab followed a similar pattern but excluded the PD scale, since it is the only scale in IRI that does not give consistent results. We conducted a pre-post intervention, in which students took the IRI survey before and after the workshop. We carried out the survey with roughly 650 students, which was sufficient for our purposes. We did not see any significant improvement in children’s empathy levels.

While IRI is currently being used by firms like Rabtt to evaluate empathy levels in children, they are running into sampling problems and are not yielding significant results. Their student sample is too small to give statistically significant results even if their workshop increases empathy in children. In addition, they have not excluded the PD scale from IRI which may also distort the consistency of their results.

Using the scalpel: Implicit Association Test

A problem with IRI is that respondents often answer questions for a desired outcome, rather than provide an honest, accurate reflection of their biases. The Implicit Association Test (IAT) tries to solve this problem by measuring the implicit bias of people towards various groups in society.

IAT runs like a computer game in which negative and positive words appear on the left and right hand sides of the screen. Respondents allocate words pertinent to separate ethnic groups to either the positive or negative side and the computer records the respondent’s time for making each word association. The bias is then calculated by the difference in average time it takes for respondents to associate bad words with their own ethnicity and the average time it takes for them to associate bad words with other ethnicities. If they are much faster at making negative associations with other ethnicities than their own, then bias towards other ethnicities exists. Multiple studies using IAT show its internal validity as an effective tool for measuring implicit prejudice.[2] IAT can be used by social enterprises in Pakistan to gauge the baseline prejudice of students against minorities.

We used IAT in high income schools in Lahore to gauge students’ biases towards Indians. The game included a list of 10 Pakistani and 10 Indian words that students had to assign to either the positive word category or negative word category. As expected, we found a significant bias towards Indians, which did not decrease significantly after the workshop. However, due to the small number of students who took IAT, we cannot be conclusive about these results.

Conclusion

In 2013, the National Commission of Justice and Peace issued a report saying that:

“Over the past 33 years (1970 – 2013), at least eleven different governments [in Pakistan] have come up with their national educational policies, education sector reform action plans, policy review teams, and a whole host of white papers. Somehow, statements of prejudice, descriptions of biases, bulletins of violence, and cannonballs of hate have remained in every educational policy, every education sector reform action plan, every policy review team and every white paper.”[3]

Prejudice towards minorities is deeply entrenched in Pakistani society and efforts to change these attitudes needs to start in schools. Fortunately, quite a few social enterprises in Pakistan have realized this issue and have started developing curricula to reduce existing prejudices. However, it is crucial for these organizations to develop tools that measure the empathy they are trying to build in students. Otherwise they could fall into the same trap as most government organizations in Pakistan that are not only unclear about the exact nature of their service delivery, but also do not have any tool to measure the performance of their services.

Haseeb Sher Bajwa graduated from Swarthmore College with a double major in Economics and Political Science. He is currently working on a project with the Institute of Development and Economic Alternatives. He can reached at haseeb.sher.bajwa@gmail.com. 

[1] See Katherine Péloquin, Marie-France Lafontaine (2010), Ana Maria Fernández, Michele Dufey, and Uwe Kramp (2011).

[2] Baron & Banaji, 2006; Craeynest et al., 2005; Dunham, Baron, & Banaji, 2006; Skowronski & Lawrence, 2001

[3] National Commission for Justice and Peace, “Education vs Fanatic Literacy: A Study on the Hate Content in Textbooks in Punjab and Sindh Provinces”, March 2013.