The Mubarak regime’s legalised robbery

 
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By Osama Diab

Since the ‘Mubarak mafia’ were not outlaws but were the law, proving that Egypt’s lost billions were ill-gotten is an elusively difficult challenge.

Monday 17 September 2012

“Tell us Mubarak, how could a pilot make 70 billion?” protesters chanted during the 18-day revolution which ousted former Egyptian President Hosni Mubarak in February of last year. The chant was a reaction to reports that Mubarak’s family fortune could be as high as $70 billion.

I was part of a BBC investigation team that was formed to reveal unexposed facts about “Egypt’s Stolen Billions”. The team produced a documentary on unfrozen assets in the UK related to the Mubarak regime which was aired recently on BBC Arabic.

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Decades of authoritarian corruption helped Mubarak and his family and friends accumulate tens of billions of pounds, leaving millions of Egyptians living in dire poverty. It is impossible to measure accurately the economic cost of Mubarak’s rule, but figures from the World Bank suggest that $134.4 billion (817 billion Egyptian pounds) worth  of public assets went missing over the past 30 years.

So far Switzerland has frozen $800 million and the the UK about $120 million in assets related to the Mubarak regime, but Egypt hasn’t yet seen a penny of it returned. To do so, Egypt must prove that the money was “ill-gotten” first.

“It is crucial that the recovery and return of stolen assets is lawful,” Alistair Burt, UK Minister for the Middle East and North Africa, said in an official statement published on the website of the British embassy in Cairo last week. “It is simply not possible for the UK to deprive a person of their assets and return them to an overseas country in the absence of a criminal conviction and confiscation order.”

However, this statement, even though it sounds reasonable, ignores the legal challenges involved in proving the wrongdoings of the Mubarak regime.

To identify the truth amid the many rumours surrounding this sensational issue, it was necessary for the team to find solid and documented evidence of the systematic impoverishment of Egypt at the hands of its former rulers, who received the official status of being a network of organised crime from the Swiss government in May, as the BBC team has discovered.

During my quest in Cairo, I sipped tea and ate liver sandwiches on street cafes with dissident government officials. We spoke to economists, lawyers, activists, members of parliament and bankers over more than six months. Their reactions to our investigation ranged from daily calls to offer assistance to suspicion I was a spy working for the Mubaraks.

They were all trying relentlessly to expose facts about the Mubarak regime’s corruption. The problem is that they were trying to prove it according to existing laws which were put in place by the Mubarak institutions.

The parliament – which is responsible for drafting and passing legislation – was completely dominated by Mubarak’s National Democratic Party through vote-buying, rigging and political intimidation.The cabinet was also dominated by businessmen belonging to the ruling party. Since 2004, the Council of Ministers was unofficially known as the “businessmen’s cabinet”.

Reda Eissa, an independent economic researcher, shows through his research how certain companies benefited from tax laws and breaks introduced by these institutions for their own benefit. Companies owned by figures close to the regime ended up paying almost no to very little taxes. The Six of October Development and Investment Company (SODIC), a real-estate giant by Mubarak’s in-law Magdy Rasekh, was paying about 0.5% in tax, according to Eissa’s study.

I found out from my sources that in Mubarak’s Egypt, the laws allowed some banks, such as the Arab International Bank (AIB), to escape the monitoring of the Central Bank of Egypt (CBE) or any other local authority. This meant that some Egyptian banks could transfer any sums of ill-gotten gains without the knowledge of the CBE. The transactions simply did not appear on any records accessible to the authorities as stated by the law.

The founding charter of the AIB, which was established as a joint project in 1974 between the governments of Egypt, Libya, Qatar, Oman and the United Arab Emirates, states that the bank falls outside the authority of local governments and is therefore exempt from taxation, exchange controls and the CBE’s auditing regulations.

The bank was the subject of many allegations for being a channel for suspicious money transfers before, during and after the revolution. More than a year after the revolution, the bank finally responded by stating on its website that it falls under the jurisdiction and supervision of the Central Bank.

The team was also able to meet many dissident bureaucrats who have gathered hundreds of documents and are still struggling with them in the Egyptian courts. These dissident bureaucrats provided the BBC with proof of another “legal” practice which allowed for the exploitation of the country’s wealth. The government, namely the ministries of tourism and housing, had the legal authority to allocate land by  direct order at prices they decided to whomever they chose without recourse to any proper tendering process.

The bureaucrats gave us evidence that in many cases the land was gravely undervalued and given to either Mubarak’s in-laws or close friends. The documents, of which some are official government reports, show that due to this undervaluation Egypt has lost tens, if not hundreds, of billions of pounds in revenues – even though the practice was perfectly “legal”.

“We talk about $200 billion that were stolen illegally, but if you discuss the lawful mechanism that was unethical, we are talking about a trillion dollars,” says Mohamed Mahsoub, the current Minister of Legal Affairs in the recently-appointed cabinet.

When a mafia-like group ‘owns’ a state with its legislative, judicial and executive powers, corruption no longer becomes illegal. This ‘organised crime’ network, fostered by the family of Egypt’s ousted dictator, was not operating outside the law, because they were the law – in fact, they were everything.

Laws were simply drafted by them for their benefit. Law enforcement institutions were also their own private property. Accordingly, any effort to prove the Mubarak regime money was ill-gotten should not focus on whether they brok laws of their own making. What is acquired on illegitimate grounds should, by extension, also be illegal. The focus instead should be on the much easier task of proving the regime was an unelected dictatorship which benefited financially from being in power, even if on paper, it was all “legal”.

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The advantages of fast living

 
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By Khaled Diab

Many Muslims believe that fasting is good for their health, but is science on their side?

Wednesday 22 August 2012

For people who do not fast, the idea that starving yourself can improve your health sounds bonkers. Yet this is exactly what many Muslims who are have just finished fasting Ramadan believe. Over the years, I have met many people who swear by the benefits of fasting and the Arab TV menu during this holy month, in addition to the dangerous proliferation of corny soap operas, is not complete without some doctor or sheikh extolling the health virtues of fast living.

Muhammad is even believed to have said: “Fast so as to be healthy.” While for many believers the prophet’s pronouncement is all the evidence they need, others look for scientific confirmation.

“Fasting has several health benefits,” enthused one Saudi columnist. “It alleviates [the] pain caused by many illnesses. The ancient Greek physician Hippocrates asked people to fast because it purifies the body and helps it get rid of toxins.”

But not all modern Muslim doctors agree. One Dutch-Moroccan doctor says that, because the Ramadan fast is poorly researched, there is scant medical evidence that it is physiologically beneficial. “Doctors are not religious scholars or preachers, they should always be aware of the limits of their profession,” he warns overenthusiastic physicians.

Though I gave up fasting years ago out of a lack of spiritual conviction, I’m curious to know what science has to say on the subject. Despite the lack of research on Ramadan specifically, there have been numerous studies on fasting in general. And, surprisingly, many of them seem to confirm the benefits of going without food.

Studies have found benefits in fasting for the heart, female fertility, recovery from spinal injury, and more. Perhaps most surprising of all is that a considerable body of research is being amassed which suggests that fasting helps people live in good health for longer.

One BBC journalist, Michael Mosley, even put this to the test recently, using his own body as a human laboratory. To start with, he was doubtful. “I’d always thought of fasting as something unpleasant, with no obvious long term benefits,” he admitted.

But he was surprised at the outcome. One method that worked for him involved fasting for a painful three days, though he was allowed to drink during that time. After this period of relative starvation, Mosley’s metabolism registered marked improvements, lowering his risk of contracting a number of age-related diseases, including diabetes and cancer.

However, there is a snag. For this approach to work requires fasting the three days every few weeks. A gentler method Mosley tried which delivered similar outcomes is known as intermittent fasting. There are two ways to go about this. The first is to fast on alternate days, restricting your intake to 500-600 calories on the fasting day. The other is known as 5:2 model, which involves five days of normal eating and two days of fasting (i.e. hugely restricted eating) per week. However, these models of fasting do come with a health warning: they should only be attempted by healthy people and only after they have sought medical advice.

But there is an apparent paradox here: though we need to eat to live, regularly not eating can help us live longer.

The scientific explanation relates to the growth hormone IGF-1 which drives our cells to reproduce themselves. However, as we get older, errors creep in during the reproduction process – and so long as this hormone is being produced, many of these errors go uncorrected. By reducing the production of IGF-1, fasting enables the body to enter into “repair mode” and fix these copying errors.

To my mind, the power of fasting could also have an evolutionary explanation. For most of our existence, food (especially high-protein meat matter) has been a scarce resource and a rare delight. So “fasting” was quite a common state in our evolutionary past, as was “feasting” when a store of (quickly perishable) food was found, such as the kill from a hunt. This not only helps explain the benefits of fasting, though, but also why, in our plentiful societies, many people finding it hard to switch off their hunger pangs and stop eating.

So does this prove that fasting Ramadan is good for you?

The scientific answer is no, not really – or, at best, we don’t know. The approaches to fasting above are different to the Ramadan model, in which people fast every day for one month per year, and not year round as is required for fasting to deliver its apparent benefits.

Moreover, fasting aids good health by restricting calories to suppress growth hormones. But contemporary Ramadan fasting for many actually involves people consuming more calories than they usually do because, after a long day of going without, they feel they have deserved a treat, and veritable banquets are a common sight in many Muslim homes once the sun goes down.

This is, as any devout Muslim will tell you, at odds with the frugal spirit of Ramadan, whose spiritual purpose is to enable people not only to get closer to God but also to learn self-discipline and empathise with less-privileged members of society by learning what it is like to live without.

And herein lies the rub. It does not really matter for the pious whether fasting Ramadan is good for you or not. Ramadan, like any other religious rite, is an act which is performed for spiritual and ritualistic reasons.

However, in an age of increased rationality in which science is eclipsing religion, many religious people try to rationalise their faith with pseudo-scientific theories. An example of this, which one Jewish friend cited, is how many religious Jews will extol the health benefits of the kosher practice of separating dairy and milk products.

In fact, for “true believers”, even if science proved an important religious rite was harmful (or at the very least painful or non-beneficial), that would not stop them from following the diktats of their faith.

Religion is about obedience to a greater power, and is founded on the notion that even if something that religion prescribes or proscribes appears harmful, it must be ultimately good, and God, in his infinite wisdom, must have a good reason for it.

A believer’s role is ultimately not to reason why – or only to reason up to the point where it does not conflict with religion. So if there is a contradiction between the two, then faith must trump rationality. And being of an independent mind and spirit, I cannot abide autocracy, even if it is supposedly heaven sent.

Follow Khaled Diab on Twitter.

This article first appeared in The Jerusalem Post on 15 August 2012.

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New Egypt, new media

 
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 By Osama Diab

Egyptians will no longer tolerate paying for the state-run newspapers that peddled Hosni Mubarak’s propaganda.

Saturday 26 March 2011

A few hours before the ousting of the former president Hosni Mubarak, the Tahrir Square protesters were described in Egypt‘s state-run media as “vandals” and “hooligans”. A few hours after Mubarak’s fall, the “vandalisers” had become “heroes”, and what was previously described as “chaos instigated by foreign powers” had suddenly become “a glorious revolution”.

None of this impresses young Egyptians who – unlike older generations – have become accustomed to seeking out more neutral sources of information. They are increasingly fluent in alternative media, whether it’s social media such as YouTube, Facebook and Twitter, or the newly emerging independent newspapers that suffered under the former regime and are seen as one of the reasons behind the 25 January revolution.

Sales of state-run papers have fallen quite drastically – partly because of the growth in independent media but also because of the way they sugar-coated Mubarak’s unpopular regime. One of the more outrageous examples came last September when al-Ahram doctored a photograph taken during the Israel-Palestine peace talks in Washington to suggest that 82-year-old Mubarak was leading the negotiations.

The most loyal readers of the state-run press come from older generations who have a nostalgic attachment. Meanwhile, the young people who now represent the majority of the market prefer independent media – even foreign media such as the BBC, al-Jazeera and The Guardian – to get a more accurate picture.

There are no reliable circulation figures for the state-run press in Egypt. Rafik Bassel, a media analyst and chief executive of Smartcomm advertising agency, says al-Ahram claims a circulation of 800,000 on weekdays and 1,000,000 on Fridays. He doubts this claim and suggests the real figure is 140,000 on weekdays of which 40,000 are subscriptions paid for by the government and distributed to officials around the country.

“Advertising in state-run newspapers has been mandatory for businesses close to the previous regime,” Bassel added. “Large companies, banks and services were ordered to publish ads … not to mention obituaries, ‘congratulation’ ads, etc.”

Mostafa Sakr, the chairman and editor of the independent al-Borsa daily (who used to work for al-Ahram‘s economic magazine) told me that not only has the circulation of all state-run newspapers plunged seriously, but their influence has declined too. According to Sakr, people want sources of information they can trust – which is why sales of the independent newspaper al-Shorouk doubled during the revolution, reaching a circulation of about 150,000 a day.

Even in the online world, independent media have proved more successful. Al-Youm al-Sabea news website was named as the Middle East’s top online newspaper by Forbes. Al-Ahram, the highest-ranking state-run newspaper on the list, came in 24th place.

Economically speaking, these increasingly unpopular media outlets have become a financial burden on the Egyptian treasury. Taxpayers were paying the regime to provide them with lies and propaganda. A report from the Central Auditing Agency in 2008 accused Rose al-Youssef newspaper of wasting public money, since 74% of its printed copies were returned unsold, making its actual sales less than 2,500 a day. Rose al-Youssef, like many other state-run media, has a long and proud history that was severely polluted by its affiliation to unpopular, corrupt regimes.

The future situation of these outlets is still unclear. However, the supreme council of armed forces, which is in charge of Egypt until a new president is elected in August, has ordered the dissolution of the information ministry – something the opposition had long been calling for. The ministry was regarded as the government’s means for controlling the media and limiting its freedom.

Many journalists have also demonstrated at the syndicate of journalists, calling for the dismantling of the higher council of journalism, a government body controlled by parliament which is in charge of – and owns – Egypt’s seven state-funded newspapers.

Whatever the future of these publications, the status quo should not be an option. Some of these papers, such as Rose al-Youssef, circulate in the low thousands and get funding in the tens of millions. With new, independent, credible and economically successful models of newspapers, the state-run press should be something of the past.

If they can be made profitable they should probably be privatised so they can break free from the government’s grip and develop a more independent tone. If they cannot be profitable (which is more likely) then there is no reason for them to stay and be the burden they are. “If the state stops funding [its] newspapers, they will collapse in a heartbeat,” Bassel said.

Egyptians have long paid a huge bill to be told lies. It’s time to do something more with this money. The era of communist-style propaganda is over in Egypt and the disparity between the content provided by state-run and independent newspapers has already narrowed since the fall of Mubarak’s regime.

Starting a new era in Egypt should come with a new set of media practices and allow trusted names to lead a less stagnant media scene, replacing newspapers whose editorial policies were developed secretly in state security offices on presidential orders.

This column appeared in The Guardian Unlimited’s Comment is Free section on 10 March 2011. Read the related discussion. Reprinted here with the author’s permission. © Osama Diab. All rights reserved.

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Mobile revolution in the Middle East

 
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By Christian Nielsen

“You won’t fool the children of the revolution.” Especially not if they’re Twittering away on their mobile phones.

Friday 18 March 2011

What started as a mobile-mediated youth movement has evolved into revolution and probably even war. The revolutionary wave hitting the Middle East and North Africa comes as no huge surprise to some scholars who predicted that the power of new media and instant communications would catch out unwary dictators and undemocratic governments everywhere.

In an article entitled ‘The blog versus big brother: new and old information technology and political repression (1980-2006)’, which recently appeared in the International Journal of Human Rights, the authors suggest that new technology features prominently in the current wave of globalisation which appears to be manifesting in widespread discontent, particularly among tech-savvy youth.

The authors, Indra de Soysa, director of globalisation research at the Norwegian University of Science and Technology (NTNU) and his colleague Lucia Liste Muoz, suggest that reliable information and free communication are something of a lifeline for fledgling opposition movements.

The authors note: “Sceptics of globalisation suggest that the new technology will hamstring governments from acting in the interests of ordinary people and for furthering communitarian values, leading to demobilisation of reform movements and empowering powerful capitalistic elites.”

Yet others, the authors continue, suggest that new technologies empower people at the expense of states, paving the way “for diversity of opinions and constraining the repressive tendencies of states and bureaucracies”.

Their December 2010 article – appearing rather forebodingly just weeks before the Middle-East/North Africa winter of discontent kicked off – appears to build on a 2009 paper by the same authors under the title ‘The blog versus big brother: information and communication technologies and human rights (1980-2005)’.

“TV is especially bad for human rights,” declares de Soysa in a statement, “because the government can feed propaganda to the population.” Evidence of which can be plainly seen in Libya today, as the world media are being harassed, obstructed and, according to some reports, even abducted by pro-government henchmen. Meanwhile Colonel Muammar Gaddafi maintains his defiant – many would argue delusional (see the Chronikler’s Defiantly delusional) – stand using traditional media like TV to misinform citizens.

Last week, as the country seemed to the rest of the world to be in the grips of full-scale civil war, a Libyan army captain said on Libyan state TV that security in rebel areas is at about 95%. “There are some rats that could be lying in some alleys and inside some flats. We are capturing them one group after the other,” he said. See Gaddafi in action on Turkish TV (BBC).

Young, sceptical and not into TV

That younger generations are turning away from traditional media (or “old technology”) like television in its basic form is well documented (check out the Nielsen report ‘Young people don’t watch TV on TV’). But what we are seeing, anecdotally at least, is that they are also increasingly sceptical about the one-way, lecturing approach to traditional media like TV. This is particularly true of countries where the media is state dominated, censored, or in dictatorships like Libya, just plain mouthpieces for the corrupt state to keep its people down.

So, this is really where the new technologies, especially mobiles and social media platforms, really shake the cage of dictators and questionable democracies. The internet and mobile phones make it harder for despotic leadership to feed the whole population with the necessary propaganda to prop it up. And social media also gives people access to information which might otherwise be censored or blocked on the internet (think China).

Technology as freedom fighter

In Egypt, for example, where a Google employee mobilised so many people in such a short time, social media really showed its potential as a political tool – a force for participatory democracy in some pure form.

Indra de Soysa points to the many eyewitnesses who sent pictures from mobile phones to media organisations like al-Jazeera, the BBC and CNN. “The authorities can no longer get away with attacking their own people. In Burma, the authorities can still shoot a man in the street, and get away with it. But there are beginning to be fewer and fewer countries where that is still the case,” he notes.

In Africa, mobile phones are spreading rapidly which also means that Africans will be connected to the world in a completely different way than before. “The world is becoming flatter because people communicate horizontally,” he adds.

Saddam first

De Soysa puts the current wave of enthusiasm for democracy and freedom in the context of globalisation and the way communications have changed in just a decade. The youth today, he suggests, perceive themselves as citizens of the world – no longer believing that old men should dictate how they should live. De Soysa suggests Tunisia and Egypt were not freak events: the start of the latest wave of revolutionary unrest in the Middle East and North Africa began with the fall of Saddam Hussein in Iraq, he believes.

“The human cost was high, and many died. But it was an important symbol that encouraged people in other repressive regimes to believe that it is possible to get rid of a dictator,” he notes.

“I would not say that George Bush should get the Peace Prize, but in retrospect this was a very important event in initiating the change that is now rolling across the Middle East.”

That’s one way of looking at it. Another way is to take Marc Bolan’s advice: “you won’t fool the children of the revolution”… not anymore that is! If Bush helped at all, it was showing younger generations how wrong the old boys with their old technology got it.

 

This article is published here with the author’s consent. ©Christian Nielsen. All rights reserved.

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TV’s desperate Muslim romantics

 
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By Khaled Diab

Sexual relationships among ethnic minorities offer richer dramatic pickings than cliched stories about arranged marriage.

5 August 2009

The prevalence of Muslim characters on television is growing steadily. In fact, last week I was treated to two on a single evening and both dealt with questions of the heart, and one with the risqué subject of gay Muslims.

Holby City – that fantasy land NHS hospital where all the doctors and nurses are beautiful, and patients are not usually a virtue of the plot – took poetic licence to an extreme when one of its patients nearly died quite literally of a broken heart.

The patient in question had neglected to take his prescribed medication and his transplanted heart was in danger of conking out. His motivation eventually emerged when this young Muslim – probably a Turk or a Cypriot – confided to his sister that he didn’t want to enter into the marriage their parents had arranged for him because he was in love with an English woman.

Admittedly, arranged marriages remain a pertinent issue for many Muslims, particularly among more conservative families and for women, whose destinies tend to be more closely controlled by their families. The number of young women, for instance, who have marriages arranged for them with extremely unsuitable boys from their families’ countries of origin is fairly high.

But parentally imposed couplings of this kind bedevil young people from many minorities. It is even common among groups with a fairly liberal reputation, such as Sikhs. “There is much less coercion in marriage than there used to be. But I think it is very socio-economically based. Village mentality families will still find girls their partners and will more or less push them into that marriage (emotionally usually),” fellow CiF contributor  Sunny Hundal told me. “More cosmopolitan families will try and find suitable partners and introduce them, but will respect a firm ‘no’ if a guy is rejected.”

A similar situation exists among Muslim communities. Despite it being true in many instances, what this hackneyed “arranged marriage” storyline overlooks is how this practice has fallen out of fashion in many parts of the Muslim world, particularly among the urban population.

In Egypt, most of the people I know chose their own spouse. Even those who employed traditional or modern matchmaking services decided to do so of their own accord. In fact, as Egyptians increasingly marry later, mainly due to financial constraints, many are flocking to the Muslim equivalent of online dating, online marriage sites and marriage offices – which are also increasingly being used as a cover for prostitution or as informal immigration services.

That doesn’t mean that everything is rosy. Parents still possess an inordinate amount of control over their children’s lives, particularly girls, and often torpedo what they see as unsuitable matches – a staple of soaps in Egypt and, I believe, other Arab and Muslim lands.

Interestingly, arranged marriages can even be subversive. Although ultra-conservatives are traditionalist at most levels, some Islamist groups are surprisingly progressive in others, and contract marriages between their members that are more egalitarian than the mainstream – with little regard to the material wealth or the class of the spouses-to-be. In fact, one surprising lure of Islamist groups is ‘romantic’ because they not only help members find spouses; they even help them set up a home.

Other fascinating angles which Holby City hinted at but failed to explore fully is that of mixed relationships and premarital sex. The Muslim patient was obviously terrified to tell his parents about his English girlfriend. This was probably for two reasons: the difficulty of admitting a premarital romantic or sexual liaison, and the fact that she is a non-Muslim.

Whether Muslims should marry non-Muslims is a prickly, vague and controversial issue. My personal take is that anything goes, and people should hitch up with whoever they love, whatever that person’s background – but then I’m secular and a-religious.

But even from the orthodox Islamic perspective, the answer is far from straightforward. In her book,  Sexual Ethics and Islam, Kecia Ali argues compellingly that marriages to non-Muslims are not only halal (or kosher, if you prefer), and were practised widely in the earlier centuries of Islam, but are equally acceptable for men and women.

However, the more common view is that it’s only acceptable, but not desirable, for a Muslim man to marry a non-Muslim woman, because Islam is passed down through the male line. Even in my more liberal circle of friends, where many Muslim men and women live with or are married to non-Muslims, many non-Muslim men have had to go through a bogus conversion.

Other religious communities are grappling with similar challenges. “I don’t think there is that much tolerance yet [for mixed marriages among Sikhs],” Sunny reflected. “Some take a grim view – my parents wouldn’t really mind… but I do think the number of mixed race relationships is increasing.”

And such cross-cultural relationships offer a goldmine of dramatic possibilities – and opportunities to challenge stereotypes – that has not been explored sufficiently, aside from the nightmare scenarios of kids caught in the middle of two warring cultures.

Better still, why can’t we have more Muslim characters without the Muslim themes? I have discovered, for instance, that Holby used to have a Muslim doctor, Prof Zubin Khan. Why can’t they reintroduce this character, or even better a hijabless woman Muslim doctor, to the hospital’s already diverse staff? When can we look forward to the first Muslim detective, say a cultured and sophisticated Inspector Mo?

Although we still have some way to go before Muslims are fully mainstreamed, British film and television are leagues ahead of their American counterparts, which still tend to depict Muslims as one-dimensional villains.

In the next exciting instalment, join me to see how British television has veered off the beaten track to a place not visited since My Beautiful Laundrette by exploring what happens when Muslim boy meets boy – but ends up marrying girl.

This column appeared in The Guardian Unlimited’s Comment is Free section on 3 August 2009. Read the related discussion.

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