Do we need accurate data about Nonprofits in the US ?

Last weekend, I attended a conference / brainstorm hosted by the American University, in partnership with the Urban Institute. Titled  ‘Nonprofit Panel Data Symposium,’ the two day event attracted some of the top brains in the country, working in the nonprofit/ civil society sector. As a young scholar who is interested in the sector and whose work intersects with the nonprofit sector quite strongly, I had a big incentive to be there. While it is hard for me to share all the details that were discussed, I will offer a few insights, in the hope of answering the question I have just raised : Do we need accurate data about

nonprofits in the U.S.? 1

The short answer to this question is : Yes. The longer answer is to explicate why this is so. I will use my own research as a starting point to answer this question. First off, there is no ‘accurate data’ out there. As one skeptical participant raised the question : ‘Is the data we have worth shit’? That is a good question to ask, to begin with. The fundamental reason is that any data that is publicly available usually comes with a few caveats and limitations – what is disclosed, how much of it is disclosed and how current is this data? While Form 990s tell us part of the story, they don’t tell us the whole story.

On a related note, while statistics can inform us about the trends in giving, the impact of certain policies on how nonprofits respond, they usually conceal as much as they reveal.

While there are some excellent initiatives that have been ongoing, in the field of nonprofit data collection – at Urban Institute, Lilly School of Philanthropy among other institutes, the felt need among researchers is that of an ongoing panel data-set. Such a dataset does not exist for the nonprofit sector. In my research, I came across this problem too. While the groups Iam interested in studying for my doctoral degree are American Muslims, there is a lot of ‘issue’ based data, but no real panel dataset – either in quantitative or qualitative terms – that can offer us an analysis of how the nonprofit sector has changed over time. This temporal element is important, in many contexts, to tell a story.

Research is usually about creating a narrative that is compelling and also ‘true.’ While the facts may vary over time, having a long time-duration analysis evens out the fluctuations that are inherent in any organizations’ lifecycle and they can be analyzed and understood more clearly, over a period of time. To this extent, yes, a panel data set is a good idea. As bad and imperfect as any data source is, having something tells us something. Not having any data and just speculating, based on pre-existing theories or worse still, on hypothesis is the worst form of research or scholarship. And I have seen this, when it comes to scholarship on Islam or even philanthropy. Better to let the data speak, rather than let one’s imagination run wild. As Danial Patrick Moynihan famously said “One may be entitled to one’s own opinions, but not one’s own facts.”

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Do we Need to Re-examine the History of Humanitarian Aid?

I recently came across an article about the Ottoman Empire’s aid to Ireland during the great Potato Famine[i] in the 1840s. The article points out that the Ottoman sultan, Sultan Khaleefah Abdul-Majid I declared his intention to send £10,000 to aid Ireland’s farmers. However, the British did not like this idea and even forced the ships that had food and other aid to take a diversion, before they could reach Ireland. This little known fact in history not only challenges our assumption about Humanitarian aid’s origins – it is assumed that World War I was the precursor to global humanitarian aid, as we know it – and also challenges us to re-think ideas of cooperation between ‘nations,’ before ‘nation-states’ emerged.

Photo courtesy : Today's zaman

Photo courtesy : Today’s zaman

This inspiring story of aid from a Muslim country to a predominantly Catholic nation is not only a great example of ecnumenism in history, but also an example of how creatively people in the past (and in the present day, as well) think of charity as a great leveler between people. Charity can not only expand boundaries of cooperation, build goodwill; but also aid in ‘soft-power’ as we know it.  With this example, one is forced to ask: are our ideas of the evolution of international humanitarianism in the West – in particular, in the development of Red Cross Movement in the 19th century – in need of revision? Second, a related question: Do we also need to re-think the supposed benefits of this ‘aid,’ and question whether it is beneficial, in all cases?

In my own research on religious and ethnic based giving in the U.S., I have seen examples of what Amy Singer in her book Charity in Islamic Societies (2008) has called a ‘Mixed-economy of charity,’ meaning a collaboration between wealthy individuals, government as well as groups of organizations or NGOs addressing specific issues. Private Foundations have become important, especially in the modern era, with the rise of mega-millionaires and billionaires, who have enormous amounts of disposable incomes. Bill and Melinda Gates Foundation, Ford Foundation and others like these have contributed enormously to addressing issues of global health, poverty and education. While their impact is also questioned by those who call into question the manner in which they work, the power-relations between them and the local governments/ recipients; it is an empirical reality that they have an impact, which for the most part is helping address some key challenges in these regions. However, this narrative is clearly one-sided and reinforces our stereotypes of the ‘under-developed,’ third-world, in need of constant attention and ‘help,’ from the West. While true to a limited extent, this narrative of ‘development,’ assistance does not take into account the local efforts, resources and strategies that are being deployed by local organizations and foundations in the countries where they operate. Can this example of Ottoman generosity in the 19th century help us re-think this narrative?

We are certainly living in an inter-connected world, where flow of capital, people and ideas is truly global. But this globalized view of the world does put in place certain dynamics of power and discourses of how and who needs ‘help,’ that can skew the ‘reality,’ of what is going on, in our world. As critical theorists like Arturo Escobar in Encountering Development (1996) and others have pointed out, this ‘development narrative,’ needs a close examination. I would suggest that we re-examine this narrative with the perspective of those who are at the ‘receiving end,’ of the beneficence or generosity, rather than the one who is doing the donating. This discourse, Escobar argues has led to the ‘debt crisis, massive underdevelopment and impoverishment, untold exploitation and oppression.’ (p.4). While I do not share his pessimism fully, I do think that we need to re-think the amount of ‘good,’ that discourse of aid, development etc. The promise of aid must be measured in real terms, in terms of the impacts that it has had on the people it supposedly serves.

Escobar places this dynamic in the politics of ‘representation,’ and argues that there has been a ‘colonization of reality,’ using Orientalism, Africanism and Developmentalism – three strategies to represent the ‘developing,’ world. The ways that the under-developed world is supposed to ‘develop,’ have been defined, outlined and strategized by ‘experts,’ who wield inordinate power in terms of defining the discourse. The problem with this is that the Western discourses do not take into account (in most cases) the local dynamics, cultural knowledge systems and ways of organizing life, which may not fit the epistemology of the West. Local forms of philanthropy, charity and solidarity – through faith-based giving or ethnic solidarity and mobilization could be considered another area where there needs to be greater appreciation and lesser ‘intervention.’

Finally, on a related note, I think a better understanding of faith-based giving can also help us tackle some of the assumptions we have about what this form of giving can and cannot do. While it is preposterous to assume that faith-based giving can ‘fix all our problems,’ it would be imprudent to also shut it out of the public sphere, for fear of contaminating the ‘secular,’ public sphere with religious values. Given that our world is witnessing a ‘return to religion,’ as Jonathan Benthall has called it; with greater religious symbolism in the public sphere, it would be wise to accept this reality and manage the consequences of how this philanthropy can play out.

As regards Islamic philanthropy, while one Caliphate in the Middle East (ISIS) claims to be ‘Islamic,’ yet, commits acts that are clearly anti-Islamic in spirit and form; there is a much better example in the Ottoman Empire, which did allow for the creative and productive use of charity and philanthropy. While by no means perfect, it did follow many of the common-sense principles that made life liveable for most of its citizens. A fact well attested to by scholars and beneficiaries of the aid to Ireland.


[i] See

Escobar, A (1996). Encountering Development – Making and unmaking of the third-world. Princeton University Press

Singer, A (2008). Charity in Islamic Societies. Cambridge University Press.

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When Indians pretended to be ‘White’: Conflation of race and identity as a very ‘American’ phenomenon

In early 20th century, when immigration laws excluded Asians from immigrating to the U.S., some creative Indians claimed they were indeed White, when they landed on the U.S. shores. They were landless laborers, who had landed on the shores of California, looking for work and were surprised to find themselves in this predicament. Kambiz Ghaneabassiri mentions the curious case of an individual, who argued for this, in the courts and won. In his book The History of Islam in America (2010), Ghaneabassiri suggests that this immigrant’s argument in court was that Indians, being from the Aryan race are white and should be treated as such. Barring them from entering the U.S. on their slightly darker complexion is unfair, the plaintiff argued; and won the case. Is this a case of racial appropriation? Yes, absolutely. Historically, this has occurred in the U.S., with race, ethnicity and religion being conflated – all the time.

Coming closer to the case that is making headlines today: Rachel Dolezal, the White woman who pretended to be black. Why is her identity-appropriation wrong? I think the biggest strike against her is this: She used her black identity when it suited her and for material gains. She apparently sued Howard University for not giving her a Graduate Assistant position, according to this report. Even in recent media interviews, she has not convincingly presented her case. All she comes across is as an opportunist, who saw the benefit of being black, and sought to label herself as such. While her intentions in terms of studying black culture, adopting it, taking care of kids who are black may all well be genuine, but her behavior as regards her professional advancement seems a bit ingenuous.  But is there all to it, or are we mixing up two different questions here : One of a person lying to advance their career and another – a far more complex one – of how people define their identities and how we, the people react to it.

Consider the counter-intuitive scenario: What if Dolezal is the sign of things to come? Academics, scholars of race and identity – from Stuart Hall, the famous British critical theorist to our very own Clifford Geertz and a host of thinkers including Michel Foucault have argued that identity is a ‘fluid’ construct. Albert Melucci, who is famous for his work on collective identities argues for identity to be a ‘work in progress,’ and not a fixed construct, as we see it. Also, take the case of mixed-race families and kids born of those unions. Which race do they actually belong? As the Pew Research report argues, the number of bi-racial couples is increasing and also acceptance of interracial marriages is at a high of 87 percent in 2013, up from four percent in 1959. The Pew Research further argues that this does not justify Dolezal’s fraud, but it does bring into question how mixed race couples talk about their own identity and that of others.

If one considers identity as a ‘social construct,’ and indeed race is a social construct; then it means that what a certain race means and how it is understood is constantly changing. As Burger and Luckmann (1966) remind us, identity is ‘formed by social processes,’and is not a static phenomenon. As an example, the way that any American black groups has socialized in America has continued to shape their own subjective notions of what it means to be American and Muslim at the same time. The changing social relations among Muslim groups and other mainstream groups can be seen as having a significant impact on how American Muslim identity is ‘created’ and ‘managed.’

Historically, this ‘creation of identity,’ and self-appropriation of identity has occurred and this debate about one’s group identity – and also individual identity, is being contested ; as we speak. Just take the case of Arabs and Muslims in the U.S. – a topic I am intimately familiar with. In the case of Arabs, they had to define their identity in terms of the paradigms of identity offered to them in the U.S., and they chose a ‘White’ identity. With a legal case in 1915, Syrians became legally recognized as such. Infact, only recently is there a push by some activists and groups to call for a ‘Middle eastern’ ethnicity to be added to the U.S. census and there is momentum to test this idea, as this report points out.

So, what is the moral of the story and point of all this debate? I would say that as far as Dolezal’s ‘self-identification,’ is concerned; she is free to choose to identify as anything she wants. Indeed, the U.S. allows one to do that – with freedom. The case of Caitlyn Jenner, Chelsea Manning and others illustrate this all too well. Infact, the American public sentiment is in support of such self-identification, no matter how absurd it may seem, to a conservative. There are far more sympathetic voices cheering them on, rather than pulling them down. What went wrong in Dolezal’s case was not her just her self-identification, but her (apparent) lying and manipulation of her identity, to suit her professional and personal ambitions. This, the public opinion is going after. And from the sound of it, and from the facts before us, I don’t think they are wrong. It is about time she admits that she screwed up. No point pretending to be the victim, anymore.

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How to tell someone they are wrong

I got  into an argument with a friend just yesterday. The topic was U.S. Foreign policy in the Middle East. While I do have strong ideas about this issue, so did my friend – who is a Veteran. We had a few strong exchanges and clarified our positions, in no uncertain terms. But after my friend said something along the lines of ‘You didn’t have to be so condescending,’ it occurred to me that I was  perhaps coming across as such, while not meaning to.

For those who know me, know that I tend to refer a few books in every ‘informed,’ conversation I have. It is an old habit and I believe it is better to base arguments in facts, opinions and ideas that have been well thought out, and often books have such reservoir of ideas. So, I make liberal use in referencing them. It helps that I enjoy reading and often have read a book that is at least tangentially related to any discussion at hand. Also, I realize that some people don’t take to this too kindly, thinking that either :

a. I am showing off that I have read these books

b. Pretending to know more than them

c. Being a pretentious SOB, just for the heck of it

In any case, it doesn’t help my cause. If my intention is to win an argument, then perhaps I had already won it. But the point of having informed discussions isn’t just winning arguments. It is also about genuinely reaching an understanding and helping the ‘other’ see one’s viewpoint. Towards this, I have often learnt that the best thing to do is to stop arguing.

In some cases, I have drawn back the aggressiveness and appealed to the person’s reason or higher intellect – assuming it exists.

When people are angry, defensive or plan excited, they don’t listen. And similar to yesterday’s experience, I have been in far too many situations where I have learnt that even if I win an argument, I may lose the person’s attention. So, better to tone down and try to reason, while keeping the other persons’ perspective in mind. IN other words, trying to be more empathetic.

So, that seems to be the lesson I learnt yesterday: The best way to tell someone they are wrong is not to tell them that. Rather, it is better to help them think through their position with more care and attention. For this, they must be empathetic to your viewpoint. For this to happen, you must tone down, relax and let them reach out to you, at their pace. Empathy is the name of the game.

I am still learning.

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Ten Commandments for an International Relations Professional

I received an email from a relative in India, requesting me to speak with his niece, who is considering grad school in the U.S. She wants to specialize in International Relations. This is perhaps the fifth or so request I have received in the last year. So, I thought of writing a blog post for her and also fellow scholars/ learners who may be interested in issues of International Development/ Affairs.

As someone who graduated from the top Public Policy program in the U.S., I feel (slightly) qualified to talk about this topic. I think it had more to do with timing, luck and perhaps a few other factors, including my work experience; rather than sheer talent. Nevertheless, I will attempt to outline a few things for wannabe IR professionals. I believe I have done a few things right and feel confident in sharing what I have learnt, along with way. While these are not literal rules to follow, here are my ‘Ten Commandments,’ for an IR professional.  Here goes:

  1. Start with an end in mind – Why do you want to study what you want to study? This may seem counterintuitive to the whole philosophy of education, but in the case of an applied field such as IR/ Public Policy/ Development Studies, it is almost mandatory that you start with this in mind. If not, you will drift aimlessly. As much as you should ‘learn for the sake of learning,’ a professional degree such as International Relations/ Public Administration should be approached with a clearer focus. Have a vague ambition, at the least. Do you want to work for an International NGO/ the U.N./ Your government? Or pursue a Ph.D? What impact do you want to make in this world, through your work?

For instance, I wanted to work for the United Nations, before I came to Syracuse University. My goals have changed, since. But at least, I knew why I wanted to study at Maxwell School.

  1. International development is messy – You will quickly realize this, if you haven’t already. The whole ‘development’ talk can be very glamorized and ‘done up.’ You must read widely, intern during your course-work and also possibly try to spend some time in the country you see yourself working (if it isn’t you home country), to see the realities ‘on the ground.’
  2. It is not what it is made out to be – Related to the point above, you will also realize that development/ diplomacy/ administration of organizations is very different, once you start doing it. Skills that you think are important can become redundant and you may be called upon to use other skills that you have not developed too well. For instance, during my previous job as the Executive Director of a small NGO in Washington D.C., I realized quickly that managing people, their anxieties, concerns were equally important, as running the NGO itself. As an NGO that had undergone a crisis, both the donors and those who wanted to work with the organization had deep doubts. I had to address many such issues, before I could focus on performing my task. Watch Salmon Fishing in the Yemen, for a good laugh about this issue.
  3. Be careful about wanting to ‘change the world’ – A bit of humility will help. Look around the countries that the U.S. and E.U. have tried to develop – Iraq, Afghanistan can be two examples – to see the complications and challenges involved. Sometimes, the best of intentions can have extremely negative consequences.
  4. Be aware of the politics involved – As much as ‘technical’ skills are involved in the process of ‘development,’ and ‘diplomacy,’ the processes are deeply political. This is the nature of the game and it would be wise to be conscious of it.
  5. There are no free lunches – Nations, like individuals are motivated by incentives. Is it all about ‘Carrots and Sticks?’ On a lighter note, watch this.
  6. Read critical development studies – It is not all good news, throughout. Read critical theorists, they will expand your mind about what can (and often) does go wrong. But don’t let their cynicism stop you from pursuing your work. Encountering Development by Arturo Escobar is a great start.
  7. Be humble, about what is possible – Studying and working in the U.S. can make one feel that the U.S. is literally the center of the world. In some ways, it is. People in Washington D.C. do feel like it is the global capital. But this ‘American exceptionalism,’ is a myth, like many other myths. Learn some humility, along the way.
  8. Learn to network – People underestimate the value of knowing people. Network not to just ‘get a job,’ or schmooze, but to genuinely connect with people, who will help you: to think clearly, to collaborate, to work with and also to guide you. You can and must have a wide range of people, who you will reach out to, and who should be able to reach out to you for advice, help or guidance. Most people will help you, if it doesn’t cost them much. Also, genuinely help people when you can. All it takes to land a job is one good connection. Remember this.
  9. Don’t stop dreaming – Finally, never stop dreaming. Imagine a better world, both for yourself and for those who you ‘serve,’ whether it is an organization, national/ state government or even your community. Be aware that human agency and your own actions can change a lot – for the better or for the worse – and that ultimately, politicians, leaders are human: just like you and me. Even the president of the U.S. is human and makes mistakes. As one of my colleagues in Dubai used to say about celebrities: Their shit smells just as bad as mine.
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  Do we need to re-think the meaning of Tradition ?

In International Relations, Development theory as well as cultural analysis, often one hears that ‘tradition’ ideas are evil, and must be gotten rid of, on our way to ‘modernity.’ Indeed, if one looks at the development of the West, on is way to Enlightenment in the 17th and 18th centuries, much of the tension was between ‘tradition,’ exemplified by the Church and ‘modern’ ideas, that were ‘secular,’ ‘modern’ and ‘progressive.’ Especially, in liberal, progressive circles, tradition is a taboo word; that connotes backwardness, illiteracy and a lack of ability to ‘move with the times.’

In America too, this tension has played out and continues to animate itself in media discourses, popular debates and everyday scenarios. But the question is,  is ‘tradition,’ really all that it is made out to be? And is ‘modernity’ all that ‘modern.’ And how are the two linked together, in contemporary ethical life? I will try to answer this, in this short post.india-culture-heritage

Two scholars are helpful in understanding the notion of ‘tradition’ and its relation to modernity. One of them is Alasdair MacIntyre, a Philosopher and the second being Talal Asad, an Anthropologist, who is most well-known for his writings on Islam. Both are considered authorities in their field of study and have contributed much to our understanding of the world we live in. First off, let us start with the definition that each offers of tradition. Asad says that tradition consists 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. These discourses relate to a past, and a future, through a present.’ (1986, p.14). His definition of tradition is one of inherited discourses, and he goes on to build the idea of a ‘discursive tradition,’ meaning one which is constantly in dialogue with the others and with itself and hence, is ‘alive.’

On the other hand, MacIntyre argues that a tradition is a shared conversation between a set of people and one that is often born into. I did not choose to be born into an Indian, Muslim family and inherit the traditions that came with it. I may have adopted a few others, along the way, through travel, reflection and life-experience; but the ones that I most closely relate to, are the ones that I am deeply ingrained in. Tradition, then, according to MacIntyre is a ‘shared conversation through time about the rule, ends and overall direction of a given set of practices,’ (Hannan, 2012. P.394).

So, between Asad and MacIntyre’s definitions, we have a lot of similarities in how they understand the role of tradition. Both see it as something that one is born into, one that one inherits. How does one deal with it, then? MacIntyre develops his notion of tradition to talk about one’s ‘narrative self,’ as embodying the stories that one tells and how  these impact our sense of our own self, own sense of our ‘traditions,’ and how we keep them alive. Similarly, Asad talks about a ‘discursive tradition,’ as being a dynamic formulation of tradition, in that, one seeks to relate one’s tradition to current practices, based on how one understand how things were done in the past. This necessarily doesn’t mean that one kowtows to what was done in the past and preserves everything therein. A ‘discursive tradition,’ in Asad’s view is ‘alive’ and ‘active’, in that it seeks to question both the present and the future, and also the past.

Both scholars make a very important point that no matter how ‘modern.’ Our conceptions of our life, they are deeply rooted in some ‘tradition.’ For example, all talk of ‘justice’, ‘mercy’, ‘progress,’ are not just Western constructs that are post-Enlightenment ideals, but have evolved over centuries and under certain specific historic conditions. To deny this is to lie to oneself, both Asad and MacIntyre seem to be saying.

The difference between them seem to be in the amount of focus that each puts on the power relations. While Asad words in a Foucaldian tradition, that seeks to understand power-relations between those who create knowledge and those who are at the receiving end of it, MacIntyre seems less interested in these aspects and he is interested more in the ethical dimensions of the problems at hand.

These two formulations of tradition challenge us to re-think what tradition is. In a classical Burkean sense, tradition is seen as something that had no scope for disagreement or reasoning. Asad shows, through his work that this is not the case and in the particular case of Islamic tradition, there has been and continues to be contestation, debate, arguments – in the realm of tradition. Even in the ‘Western tradition,’ for instance, one can see that our conceptions of justice, equality and law and order have evolved and continue to evolve, making it ‘discursive.’


Hannan (2014) Ed. Philosophical Profiles in the Theory of Communication: With a Foreword by Richard J. Bernstein and an Afterword by John Durham Peters. Peter Lang Publishing Inc.

Asad, T (1986). Towards an Anthropology of Islam. Georgetown University Press.

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How to travel like Ibn Battuta?

Ibn Battuta is one of my heroes. He is what Americans would call ‘badass’ . He sits well on top of the list of people I have admired and loved – for their generosity of spirit, sense of adventure or sheer bravery. What started as the journey of a 20 yr old man to go to Hajj or the annual pilgrimage, became a 29 year adventure, in which he travelled over 75,000 miles and an equivalent of over 44 countries. One of the significant achievements that Ibn Battuta has to his credit is the fact that he traveled the known world then – or most of it, anyway – almost twice over. And mind you, this was either on foot, by ship or on a horse/ Camel back. An interesting talk by Prof. Paul Cobb on Ibn Battuta’s travels is here.

When she felt like teasing me, my (late) mother called me the future Ibn Battuta, the peripatetic traveler who traversed the world, in 14th century. She based her prediction on the fact that I had a mole on my foot (a family superstition) and also because I loved to learn about new places. Whether or not I will be a world-traveler and a scholar is something I would rather not speculate about, but I have certainly seen more of the world than many of my family members and friends. The spirit of travel that my mother alluded to, the thrill of discovering new places, of hearing different languages, trying different foods, listening to the sounds of music of different lands and experiencing different ways of organizing life has stayed with me and continues to inspire me – on a daily basis.  So, how does one travel like Ibn Battuta?

Traveling like Ibn Battuta means being curious. It means to learn constantly as one travels. It also means that one observes, takes notes and asks questions. It implies an open mindedness – to the customs, traditions, values and norms of the people that one visits – even if they are drastically different from that of ours. Traveling like Ibn Battuta means being flexible, being considerate and being friendly. An authentic Hadith of the prophet says “If anyone travels on a road in search of knowledge, God will cause him to travel on one of the roads of Paradise.” Islam also views human life as a journey, and the Prophet Muhammad it said to have told his followers to view life as such – and not to get too attached to anyone or anything – in the true spirit of being a traveler. One may travel the world, yet remain ignorant. It is possible to be impervious to the world outside, if one is close-minded and generally indifferent to the world outside. What is needed, it seems, is a curiosity, borne out of the need to genuinely learn from the ‘other,’ without any prejudgment and biases.

With modern transport, travel may have lost some of its old-world charm, but it does form character and expands one’s mind.  As Bruce Chatwin, the British travel writer said, ”As you go along, you literally collect places.” My sense is that all great travelers including Ibn Battuta ‘collected places,’ and this informed their rich characters.

While the days of pre-passport travel have long gone past, what remains are the fragments of those days: memories and dreams of traveling unrestricted. Before I get ahead of myself and paint a romantic, idyllic picture of the 14th century, let’s step back and recall that there was no mass-rapid transit back in the day. No trains, Airplanes or Amtrack. One’s best bet was a Ship, Camel or a Horse and yes, let’s remember that there were bandits and Highway men. But despite all this, travel represented something that it doesn’t today: A sense of expansion, deliverance from limitation and a sense of belonging to the world outside of our own.

Travel is not an equal playing field. As someone with a ‘third-world’ passport, I have been made aware, more than once, that my mobility is not guaranteed. I have always, more than anything, wanted to be mobile – to pick my backpack and move. As a light-traveler, I usually like to just pack a small suitcase and carry my backpack. With this, I have traveled quite a bit. My adventures have involved arguing with visa officers in the American, Austrian and Dutch embassies involving health insurance, the amount of money I had in my bank account to why I want to visit their country. In each case, I won my case. But the fact that I, as a young brown male, from a former colony should have to justify why I have to travel, is something I (still) don’t quite understand. While impressionable teens from the U.K. or the U.S., can pack their bags, buy a ticket and just show up to (almost

) any country in Asia or Africa, and write what they want, create a discourse about these places – the gender relations, the food, the way they are treated – and a million things; I sense that something is not right in our world. A 16 year old me could never do such a thing. Power relations between countries, visa treaties become all too real when one travels under those terms. Despite this, I have been lucky and have seen quite a bit of the world we live in.

All of this brings me back to my starting point: Ibn Battuta is dead. So is the mode of transport and the spirit of travel that he embodied. But to revive his sense of curiosity, scholarship and genuine compassion for others, it is necessary to start with an openness, humility and curiosity.

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