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Learn more by visiting acast.com slash advertise. We will talk about how the fight against honor culture is hindered by cancel culture. But first I want to thank you for supporting deconstructed criticism. You make this production possible.
If you don't support deconstructed criticism but want to, you can at patreon.com slash arumflam in one word with capital letters, via PayPal, Bitcoin, or on SWISH, 07689-437-0767. I will be going on a book tour this fall and you can find tickets on my webpage arumflam.com slash merchandise. The booking question is, this is a Swedish tiger, a book that landed in court, and it is also available from arumflam.com slash merchandise. Omar Makram is special.
The first time I interviewed him, he had just burned okurran, filmed it, and posted it to YouTube in an attempt to prove to Swedish immigration authorities that he was indeed an atheist and feared for his life if sent back to Egypt where he came from. Since then, he has gotten political asylum and has, up until very recently, worked with the association Never Forget Pialla and Fadeema, GAP for short, against honor culture. Primarily within the large and largely Muslim immigrant community here in Sweden. Part of Omar's work has consisted of leading workshops for high school students, making them discuss values that emanate from practical examples of honor culture.
Meaningful work that ended when Omar started a podcast with some friends. The accusation, or accusations against Omar are obscurely vague in a calf guy's way, all too familiar here in Sweden. When Omar first came, having severed his ties to his upper middle class Muslim upbringing in Egypt in search of freedom, here in Sweden, I told him he might have picked the wrong country to apply for asylum in. Since then, I've bided my time for a tremendousle smag, I told you so.
But jokes aside, to do what Omar has done, challenge and change his worldview takes strength, a strength of conviction that is easy to sympathize with. I have come to know him as a principled individual. What has happened only harms the fight against real injustice. Omar McKeown's previous visits to deconstructed criticism can be found in the description of this episode at AaronFlan.com, and a link to that you can find in the description of this episode regardless of what platform you're listening on.
Here to talk about how cancel culture hinders the fight against honor culture, Omar McKeown. In short. Welcome back to deconstructed criticism, Omar McKeown. Thank you, Omar McKeown.
Third time's the charm. Do you remember what I told you when you were here first time about Sweden and what you might learn after having experienced it for a while longer? No, but you can remind me. Maybe that it isn't as tolerant, liberal, open-minded as you thought it'd be.
True, I think, correct. Yes, you do. Because we're here today to discuss a topic that is a bit sensitive to you, I suppose. You're still a bit raw.
Yes, yes, yes. That one can say. That one can say. So will you care to explain without too much frills what has happened?
Alright, that's a little bit short. So in December last year, me and some of my friends, myself and Shirei, and Sean Fodost, and if I started a PUBB, was Chantric, a system ulti. The idea was that the PUBB was basically that we would record our dinner conversations and just release it to the public and see what happens. Can you have that unfiltered, unrestrained degree of freedom in Sweden, or not?
And not long after, or precisely in February, so two months after we started, I started receiving some notes of concern from my workplace. And what's notes of concern? Is it a chopped off head of a horse? You're at the morning?
Well, it went like that. It was a gradual process. So first, I was working at the Gath Lomandie Paylok-Fadima, an organization that works against the honor culture and oppression here in Sweden. And I was a part of this work in four years, basically.
Because I've read a few interviews with you about your work at Paylok-Fadima. You've written quite extensively in the Swedish media since you came here about your work. And it seems to have been quite important work. Yes, and it's all you needed.
Yes, and it's a question that I really care about as well. And I have both like personal experience and I also have intellectual knowledge about what causes honor, violence, and oppression and so on. So I really wanted to contribute in the work against honor, violence and oppression in Sweden to the extent that I could. And I've been in Sweden, this has been a sort of a dual fight for you guys who are against honor culture.
Personally, I don't take sides. But it has been a taboo question. To talk about honor culture. Yes, because you're a racist if you do.
It raises an Islamophobe and so on. And especially Gaff and above all, Samhamand, the founder of Gaff, has done a great work in bringing or highlighting the honor culture question and bringing the world around in Sweden. Apart from writing article, what was your day-to-day show, what is it foundation? What is it foundation?
It's foundation, right? Yeah, all right. And so one official title is Sogkorni and... Which is expert, basically.
So I was in charge of producing a lot of the, let's say, intellectual material that has to do with the questions that we are driving. And what questions are those? So basically all the aspects and structures that have to do with honor culture. And what should be done about them?
Things like what the child marriage, hijab, religious schools, laws to prevent the children and so on to be taken away by their parents to their country of origin, when they start being too Swedish or girls having boyfriends and things like that. In addition to that also, I was in charge of a lot of our events, including our events in Amidaland. We have also yearly events called for the Amidalana. I was also responsible for parts of it, responsible for the content also in our events and seminars and so on.
And you go around to high schools and do workshops? That too. I also wrote a book for Gudenschali for a bit of a manga book that is about honor, honor, and oppression. And I used to go to schools to hold workshops on it and talk to the students and so on about these questions.
More and more I was becoming one can say in addition to some of the face of GAP, like a speaker of the organization, if you want to say so on. And like you said, also writing the big articles and participating in debates and seminars and all that. And then you started this podcast with your friends. Yes.
And some of these friends are fairly well known in Sweden. Yeah. I mean, Sweden is basically the enfantile Swedish high society. That one can say.
Yes. Well, more or less everybody. Well, everybody in the parties are public figures, so to speak. So what happened?
Right. Notices started coming. Not forces heads per se. But actually that's also another thing.
I never really received the warning, which I've been told is something that is common practice that your employer would give you a warning when there's something that you don't like. But that I did not get. Have you thought about it? I mean, in retrospect, maybe you've got a very passive aggressive warning that you failed to notice?
I can say what happened then is up to you when the listeners to draw their conclusions. Please. The first mention I got for the board was a person from the board, Gus board at the time, when we were having a meeting together, work meeting, at the end of the meeting, it came something like by the by. What's that?
What's the thing with that thing? You started. Quick question. When was the last time a display ad changed your mind?
Now think about the last time a friend told you about something they loved. Different feeling, right? That's how podcast advertising works. The first one I got was a post who's built real trust with their audience who talks about your brand and their own words and their own voice.
It doesn't interrupt the experience. It's part of it. With Acast, you can access the world's largest podcast marketplace. Choose the right shows, the right audiences, the right format.
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And I just don't explain this like me and my friends started talking in our free time and so on. And it's like we were just discussing issues that could be as some authenticity as one that's important for me. For my freedom, I think it's important culturally as well. And we blend both seriousness and humor and so on.
I think it's also fun. And that person expressed their, I'm sorry, dislike of the person, dislike of the pod. And that maybe it was street language or problematic language or I can't remember the exact formulation, but something about the language and the jargon and the pod and so on. That person didn't really like.
And that person said that the question about the pod will be lifted to the board and they will discuss it. I haven't been told to have a saying anyway at that point. I was like, okay, fair enough. So I continued both with my work and the pod at that time.
And a little while after I received an alcohol from the same person, that person told me that they want me to immediately pause or the pod. That's when you disappeared from the pod. Immediately pause with the pod until the board has made a decision about it. That was horrible.
I mean, you left an Omar shaped hole in Swedish society. We felt it. And I did and that person asked me also like, have you already recorded any episodes that have not been released yet? And I said, yeah, we recorded one.
And the person said, okay, but I guess it doesn't go to stop it. I said no, stop it. And then I paused for the pods. I followed that instruction.
And it so happened that that conversation that we had that we recorded before in the pod. It was like a bit long. So we divided into two. So I then informed that person again.
By the way, it's the same conversation, but will be two episodes. I did not continue with recording. That person was okay. Thank you for telling me.
Then I paused with the pod and I then received new information from the same person that the board has decided to give me an out make them either the work at gap or the pod. And this is where things for me also got. And it should be said, I think, for listeners who might not be familiar with your podcast that you have Hanifah CZ, he's a working police officer, Sam Rennown. And none of it's bad.
And most of us are used to be a police officer. He works with integration between immigrants and Swedes. And then you have Mr. Ashkhan, Fados, who's a PhD in organic chemistry.
And then Shanthik, who's Shanthik? So at that point, I also found myself in a very difficult situation psychologically as well. Because to me, there is really nothing more important than freedom. My freedom, my value of everything else is also why I had to leave my country.
For me, it tells absurd that I would flee Egypt because of my freedom to express myself and think freely. I'm come to Sweden chasing this dream of ultimate freedom. And then I'm not able to be free. So it really rubbed me the wrong way.
And I found myself in a dilemma that it was a stressful period. Because I also really loved my work. Because you had fled a form of honor culture. And then you come to a form of cancel culture.
I'm not equating it to. They're not different. Because there are similar mechanisms underneath that sort of reinforces both of them. Yes.
The idea of freedom and freedom to be oneself and freedom to associate with whoever you want and to be yourself. It's absent in both. So I found it difficult to make a decision then because of that. And let's say bros versus whole sort of situation.
Well, it's all right. I'm sorry. I'm not too serious. I have to put it.
But also I started to, because I actually never really thought that things would escalate to this degree. Because Gath has also been very, you know, freeze-broke it. And they've done good work. They've gotten a lot of shit for doing what they do.
And they were founded because of two honor killings in Sweden. When no one wanted to talk about honor killings. And then they've been working diligently to make it an issue. And they succeeded.
Absolutely. And also, because I didn't expect it to escalate that much, I expected it also to be maybe, okay, we'd get comments about, maybe, that I should modify something in the pod, how I express myself and so on. And also, especially that most of the comments that I got from the board about the pod are things actually that not me who has said, but Chantric, who has said these things that they find problematic. And some of the things I said also to be fair.
Okay. So let's go through them. Chiang says inappropriate things all the time. That's pretty much what I got.
So no one should be surprised. But there's a problem there because the board of Pia and I'll never forget Pia and Fadieman that they have a problem with you just being in the same room with him. Well, this is also where it gets like a bit complicated because there is no one there. It's not that they necessarily have a problem that Chiang is in the pod.
Let's say if Chiang for example does not behave as Chiang in the pod, they would not have a problem. Like, have you listened to him for example, and he's on Vartal? No, I haven't. He has a different character there as well.
So he's like more clean in language, more tries to be more establishment, like so to speak. All right. Then I have to listen. I'd like to, I mean, just the thought of him attempting to be, you know, like a civilized person.
It is fun. Yes. So had he had that mask on during the pod, I don't think it would have been a problem necessarily. Or would it have been as much fun?
And that's also true. And also it wouldn't have been this manifestation for freedom that you and your friends hope to the podcast would be. So exactly. And then during that period when I've been told also that I can take whatever time I need to decide as long as I'm pausing with the pod, it's all good.
No problem. So this is like the message that I received. And I was like, okay. And also there was an attempt to make me stay.
Like I've been told you're doing great work. Don't throw it away. This pod is not the way to go. You can do like more change here in Cup and so on.
So sort of a nice job you have here. Yes. It would be a pity if something happened. Yeah.
Although at this time there was definitely no talk at all of letting me go. It was like the ball in your court kind of choose the pod or choose Cup, either way. But we would be happy if you choose Cup. This was the gist of it.
And then started the process of, I'm not sure exactly what happened. This is like where things get a little bit like murky for me because they started to kind of like push me to make a decision. So but just for a moment, let's rewind because you said there were things Shang had said about there were also things you had said in the podcast that they had taken offense with. Yes.
Or had problems with. Yes. Yes. And what are these things that?
At that point in time, I actually have not been told yet. It came at the second stage. The stage where I'm now where it's not that they're safe afterwards. So there's just to be an attempt to try to push me to make a decision, but also something that I started to receive, making me want to leave.
And what is that? For example, I received in another call and I've been told by that same person that the board has no longer like trust in me, and that I can no longer be able to make a decision. I can no longer be gaps from figure or face. I will I will stop with all the lectures because I was also getting lectures and so on.
I will not have contact with politicians. I will I will not go to schools anymore. I will even the articles that I would write. I would not have my name on them.
Things of this work. So they were trying to phase you up your competence. Yeah. Something behind the curtains.
Hide me. Anyway. And I was like, well, okay, it's that but fine. I comply.
And then then started this process of also trying to restrict my online presence. And so I've been told I can't remember the exact wording, but like for it was a tweet about Islam that I that I wrote after this one, which the answer said that Islam and Africa that really you know, and like I saw this like knee jerk reaction from everybody trying to defend Islam. I was talking about the fuck wrong with you people. And then I had this sarcastic tweet that I wrote, stop Islam, commit a dog.
Just like I and then that person from the board talked to me about the street and they said that is inappropriate. And then how would anyone perceive that tweet as inappropriate? I mean, seriously, either you're against Islam and agree with you on soft. And in that case, it's just a funny to it.
Or you're a devout Muslim and want people to convert to Islam, in which case, it's a great tweet. This is not this true. But there started to be like what I perceive as me coming and under additional scrutiny in this whole process, because during my whole time, I've been in Sweden, I've been incessantly criticizing Islam online and criticizing and in front of it, whatever. And this has never been a problem.
And this should be said that you yourself, you grew up as a devout Muslim in Cairo, Egypt, and Islam and this why I have asylum here in Sweden as well. So it was a part of my whole thing. You're waking up with Sam Harris. Yes.
Something like that. Oh, so and then I've been told that I shouldn't like write things online that could be problematic or something like that. I can try my D. Exactly.
But like problematic from Gatspoint to view. And then when I asked like, what would that be? I've been told it seems that you obviously don't know. So let us know first before you post something that might be controversial and you need to get approval first.
And then also been at some other point have been told not to retweet anything that has to do with the policy, some of them, for example, or like how to say spread it online or and so on. So in effect, you had chosen them. You had chosen your job. No, no.
That was still my period of trying to make a decision. And I was complying with the instructions that I get from work until I made that decision. And then it's not like members of the board started triggering one mother or what I don't know because I was not in the poll anymore. And then eventually that person came to me and said, okay, the board has decided that basically you need to either will fire you or you leave.
Basically, I was not over giving the option to stay. Even though you were not doing the podcast. No, no, no, I even though I complied with all the instructions that I got. Okay.
So this is a bit weird. It is a bit strange. Yes. It is a guess.
I guess with the half things function here. Sweden. But history, at least logically strange for me. But I mean, maybe they decided that, okay, if I try to also, but this is here speculation.
It's also possible that they started to realize that I'm a bit of a loose cannon that I really have this passion to be freed the data in Sweden, talking about sensitive issues and things like that. Well, I would say maybe your reliability to them, but you're not a loose cannon. I mean, you're fairly rational and you have a few core principles that you are not afraid to state and you act and speak and write accordingly. So I mean, it's not like you go off the deep end and start talking about fist fucking nuns with that.
So you understand what I mean, but I guess maybe from their point of view, because it seems that even my participation in the pond for them was something that kind of like unimaginable or irresponsible of me to do while working in that from their point of view while it's not from mine. And this is why there was this kind of disconnect between how we see the ability to express oneself publicly while working in the organization. And they wanted me and it's what seemed to me, they wanted me in the organization to become one, that I would basically, everything that I express online is not my personal view, but it's GAP. So GAP can only criticize Islam in connection to honor culture, for example.
And Saram Hamad has criticized Islam, hasn't she? So also she was not really at least very active in this process as much as I know. Because GAP have done tremendous work and they continue to do so. But there is another aspect of this and that is that Swedish, well, Ferean Foundation, I don't really know how to translate it, but it's like a foundation.
They also apply for grants and those grants come from the states and this is Adilima. And this is also something that I only thought about recently, whether any entity or an organization can be totally free and dependent, if we are also dependent on this independent on the state. Because it's not such a strange idea for a foundation that has clear purpose, for its spokesperson to be perfectly aligned with that purpose. I guess so, although perhaps when it comes to GAP, I had different expectations and we are founded expectations based on my behavior throughout those four years that I worked there.
And I had absolute freedom to express myself in every aspect that also does not have to do with other culture. And my views on Islam, they were very well known to everybody, for example. And it has never been a problem. This is why it's not that I started to do something totally new just to test and see if it works.
I have been free to express myself fully while I'm working up GAP for before. And that's something that I loved about GAP and loved about Saram Hamad also. So it becomes a problem when you start with this podcast for some reason that we can call Chagavik. One way also too, if I try to put trays things from that perspective as well, there was a process of me also growing within the organization and becoming more and more connected to it.
That also can be something that has caused discomfort if I'm perceived by some controversial. Let's say. So I received this, not this argument, I received this basically that I decided that I need to go. It's an interesting idea because the entire reason death of the organization is controversial.
Yes. But maybe they don't want to add a few to the fire or something. Perhaps. Then I had another meeting with Nuneun on the fuck that we're involved in with two members from the board to go through all the reasons why I can no longer be in GAP.
And you're a member of the union? Yes. And basically most of the meeting were reciting quotes from the point to demonstrate that it's unacceptable for me to be in the point and working in GAP. That basically because of what is being said in the pod, it goes against GAP's value government.
They have perceived the pod to be sexist and humiliating to women. Mostly because of things Chagvrik say in the pod, but also some of the things that I said. How so? The way here's the thing.
I think this is some kind of, it stems from some sort of puritanism, I would say. Both sexual puritanism and linguistic puritanism. First, if we take this thing about sexual puritanism, I would say it has to do with also what I would term gender relativism. That there are even Sweden, when Sweden says that they are aspiring for a gender equal society, that's not really true as I've come to discover.
They are aspiring for a gender relativist society. They think that there are some things that women should be allowed to say and do, that men should not be allowed to say and do, especially when it comes to sex. A group of women who gather, talking about their sex or their sexual experience and so on can be seen as empowering them. A group of men who do exactly the same thing can be seen as problematic and sexist.
That is something that I talk to reject. I'm aspiring for a gender equal society. Is it really relativism or is it just reverse sexism? Or just sexism?
Yeah, I mean from women against now. Yes, that's also called. Yes, that can be said also. One of the things, for example, that has been cited as problematic that I said, that one I talked about, my first sexual experience, and that the girl I was with, she put the condom on my dick with her mouth.
Well, goats don't have fingers. So in that sense, I'm not so sure what's being said. It's like, is oral sex a sex story? Is it a sexist when a condom is involved or what?
I don't know. Another thing that I said was also that I talked about an experience being catfished on Tinder. The girl turned out to be obese and that I basically did not want to have sex with her. This was perceived as also making comments on women's appearance.
Although I find it hard to think that if it was a girl who talked about being catfished on Tinder, and the guy turned out to be obese, that anybody would think this is something problematic that the girl talks about. So this was another thing. I'm pretty sure it's called body activism. So, and basically the use of the word pussy, it was also perceived as problematic, that I, this is where also this language puritanism comes into play.
Because it seems to me of something that really rubs me the wrong way in Sweden quite often, how you say something is way more important than what you're saying. We're very spoiled as a nation. So we generally focus on tone rather than substance. This really rubs me the wrong way because I just like care about substance.
And to me how you express yourself is not really relevant as long as it's linguistic coherence to convey your message. So for example, I don't see when I described like instead of saying having high access to like sexual nights, I say high access to pussy. One can think that this is like vulgar language or whatever, but everybody understands what I mean, especially in the context. But I understand that from their perspective they can perceive this something, something sexist to say.
Although I disagree myself because this is not discriminatory in any way. And the things about like Shaan accusing the world about the Kexa, I don't know how this would be translated English. What is butte in English? I don't even know that.
Yeah, but well, you're listening. I understand that. So that's pretty much it. And then we and now we're fired.
I came into an agreement and I left. It was partially. But there is some some some point to the fact that they have to apply for grants from. Quick question.
When was the last time a display ad changed your mind? Now think about the last time a friend told you about something they loved. Different feeling, right? That's how podcast advertising works.
A host who's built a real trust with their audience who talks about your brand and their own words and their own voice. It doesn't interrupt the experience. It's part of it. With ACAST, you can access the world's largest podcast marketplace.
Choose the right shows, the right audiences, the right format. Then watch the data tell you it worked. You're not buying impressions. You're buying influence.
Learn more by visiting acast.com slash advertised. Other foundations. I mean, I think the queen to be her and her husband's foundation gives you money. There are a few other foundations I found.
Yeah. But it is. So I kind of understand it's not to dilemma, because it's becomes a vicious cycle. One part of me is disappointed and thinking like I would have really hoped if GAP has continued focusing on individual freedom.
And disregarded other concentration when it comes to finance and so on. Because also if you think about it had finance been the focus of GAP since the very beginning. They will not have been able to say the things that they have been saying. And they have not been able to break the taboo around on the culture.
And you like your job there? I love it. And I've been told that I do a really good job as well. But at the same time I also understand that they kind of like need to survive both politically and financially like within a culture that is not very restrictive when it comes to having one expresses oneself and who you talk with.
That's the reason why we need an organization like GAP because you know, real problems are ignored here. Routine. Yeah. So, Ansan maybe that they felt that there can be a risk in them not being able to continue performing their work if they are associated with me.
Some people say this is a found address. Some others say that it's not because it's also very difficult to be cut off from from, you know, state money and so on for an organization that works against other culture. So, yeah. Here we are.
Yeah. So from working against repression to being repressed. Yeah. Although I never really, I'm always uncomfortable taking on a victim role.
This doesn't suit me. No, it doesn't. No. So I just speak my mind and I do my thing.
And what will you do now then? For the time being I'm writing for a routine and also just focusing on the partners, what system, all the time. And things are going well on both of these fronts. Yeah.
For me. And perhaps I'll also start focusing on writing a book maybe. That would be a welcome. I'm about what?
Partly about my process of maybe leaving Islam and leaving my country and the history behind it. And then also my analysis of Swedish society compared to the Middle East. And how can there be, because they are extremely opposite culturally, but I also can see some things that are some similarities. For example, when it comes to this idea of puritanism, especially when it comes to sex.
It's interesting because, you know, most people's prejudice about Sweden is that we are the most sexually liberal country in the world. Well, this is where things get also complicated because my analysis is like this. Sweden has been making attempts to desexualize sex and sexuality to make it more of a transaction that does not really have to do with lust or money. Or not to.
But there is this kind of like almost some kind of stigmatization to being drawn to the carnal aspect of sexuality. That, for example, it is looked down upon to openly sexualize the female by, I would say. And that reminds me a little bit of Islamic conservatives who also say that, you know, the thing of the flesh and you should like avert. So for example, the concept of an Arabic is called rad al-Bazar.
And this means to guard your virtue. Or no, guard your gaze. It reminds me very much of this concept of the male gaze. It's actually the same thing that you're not supposed to look at the female body with lust.
And that is something that I have perceived here in Sweden. And it seems to me that there has been, you know, in the feminist sex wars, there was this conflict between sex positive feminists and sex negative feminists. In some countries in Europe, sex both defend this one and in some other sex negative feminists one. And I would say in Sweden, sex negative feminists one.
So if you contrast that maybe with like countries like Germany or Netherlands and so on, there is a different view of sexuality. There are some sex negative people there too, but it's not really as in prevelant. It's not prevalent and it's not definitely state based in the same way. So this is kind of like my analysis also about.
Have you seen that, you know, that brochure that the immigration agency here gives out to new immigrants about sex where they have colored people of sex? And they have colored people of every possible gender and sexuality and disability just going to town with each other. Was this a few years back? They probably still produced it though.
Was it a migration agency or was it a cell who? Yeah, I might have been. Maybe I was mistaken. I have a cell or a few, one of them.
Migration had like this brochure about also. Was it social status and or anything like that? They had this about like to you who was married to a child. Yes.
It's a blessed union we have to belong to the majority population can only dream of. But if you happen to be married to a child from your country of origin, then you know, who are we to say that that would be wrong? Because in Sweden that would be racist. Just like sexualizing the female form would be sexist.
Yeah, I think among some people at least, but I think when it comes to child marriage, the majority of people at least think it's still problematic. And it's interesting that you can find, this is where like the horseshoe theory also becomes a bit interesting, that you can find people both on the extreme left and people on the right as well who would try to deproble as well as to do as long as it functions in practice. Something that I myself criticize because I think that is not possible. I don't think that is possible to establish a place for cultures and value systems that are the extreme opposite of that of the majority society without it causing friction.
This is an extremely naive thing to think. Because this will lead to a perpetuation of a parallel society and cultural isolation and friction and tribalism. I'm very wary about making place or acceptance of Middle Eastern traditionalism or Islamic conservatism in Sweden. I think it's just these value systems are not compatible with the value systems that exist in Sweden.
Even out of pragmatism, it does not work, it does not fit. And especially, and it's bound to cause friction and hostility in the long run. It already has. Yeah, but it might intensify as well.
And this would cause more and more ethnic friction. Something that I think a lot about and I'm trying to think of ways that can reduce that. This is why I also have become very much for an extremely restricted migration policy until we have been able to absorb people who have come here to Sweden. It's super naive.
And I, well, myself was for open borders. When I came here to Sweden, I was still very left. I got involved with the anti-racist and leftist ground and so on. But this kind of utopianism, when I started to analyze the material reality in Sweden, it's just it does not work.
And you will not be able to help anybody because the thing is, if you want to do good, you have to have not just the intention to do good. You have to have the intention to do good and the will and the rationality to bring that into reality. If you, for example, say that's just I want to help people, let's have open borders, you don't understand that you will make everything collapse, including the people that you say that you want to help will be affected by. And that was part of your work for GAP as well because we've taken in a lot of people to Sweden.
And they have different values and some of the places they've ended up here are sort of monoculture. They only, they end up with people from the same countries or similar countries, but not many Swedes. And then, exactly. And this is really them.
I've been to some schools, for example, to talk about the onoculture issue. I've been to many schools with high degrees of segregation and high percentage of people born abroad. I've been to schools that basically are totally people of, like, for example, coming from Syria, the whole class and even some of the teachers. And those kids also live in segregated areas.
They have been, how to say, geographically in Sweden, but they haven't been demographically in Sweden. They have been living still in Syria inside Sweden. And it's just how can you really change your points of view or your value system if you marinate in the old value system that you've spread from. And also, it makes it also difficult for those within these communities who want to break free from these values to break free.
For example, even if I go to a school, for example, where most of the students come from an onoculture background, if one boy in the class would say, well, I'm okay with my sister having a boyfriend, they will be attacked by others in the class and look down upon. Because his sister is a prostitute. Yes. And that we have terms in Arabic for men who let their family members have sexual relations.
Really? What's that word? The use. The use.
And what does it mean? Is it even possible to translate? No, it's not really. It is a specific term to the regulatory term to its right men who allow their family members to have sexual relationships without marriage.
Or to be sexually available for men that includes even not conforming to dress code and so on. To have a reading clothes or whatever. And also in other words, this means that somebody who facilitates one way or the other for their female family members to have sexual relationships with other men. So, yeah, it's very difficult for a man also to be free in this culture.
And at the same time, because you yourself have experiences. Yes, I come from the same background. I have the same values as well. And you have a little sister?
Yes, I have two sisters. Two sisters. That you have to prevent them from enjoying premarital sex. Well, that was not even on the table, but I was definitely more of a, yeah, it's expected, especially like the eldest son in the family to control the female members.
And the female members of the family. So I was definitely controlling my sisters and sometimes also my female cousins and so on. None of the other sons or brothers have only one brother. But here's the thing, this is kind of like it's primarily the father who has this duty.
And then it's like more and more. It's the eldest son who has been, there is a process maybe of indoctrination, initiation for him to eventually take that role as well. But now you've fled your responsibility and your kid brother has to... Yeah, to some extent, I guess.
But also, at least my older sister, she still also like pretty religious. So in that sense, it's not really a problem. So she lives by the sharia, by the codes of how to behave in the culture and so on. Actually.
Alright then, that is speaking about the subject always becomes sort of a downer, I think. Downer and downer. I don't know. I think that's a thing.
I think it's just one has to have. It's something that my father has taught me that I really appreciate and have taken to heart. He has told me, face your problems in life with tenacity and fear-seness. And I really took that principle.
I just have to go forward. Then you just have to be, try to bring your principles and your vision in conformity with your actions. And as long as you're living with integrity and your actions reflect your values. I think at least you can satisfy yourself with the two are living and almost life.
And this may be what I try to do. Almost culture. Almost culture. Let's bring back almost culture.
So thank you for revisiting deconstructed criticism and I hope that I will see you again, Omar. I'm pretty sure I will. And I hope that writing will provide as much meaning as teaching kids to have premarital sex. And I will thank you, and I will continue again also with my work against honor culture.
And I will find other ways to go back into schools and talk to the coming generations. I'm pretty sure you will. Thank you, Omar. Thank you.
Thank you for listening to deconstructed criticism. Your guest was Omar Makran. He can be found on Twitter, writing for bulletin, and in his podcast, Sistamol Tiddan in Swedish. In English it would be Last Supper.
And you can find links to all his personals on my webpage in the description of this episode at AaronFlam.com. And a big big thank you for supporting deconstructed criticism. You make this production possible. If you don't support me, you can at patreon.com.com.
In one word with capital letters via PayPal, Bitcoin, or on Swiss 0768943737 0768943737 I will be going on a book tour this fall and you can find tickets on my webpage AaronFlam.com.com. The booking question, which we will be discussing on the tour, is this is a Swedish Tiger, a book that landed me in court. And we will be discussing my court case as well. All is available at ouroflam.com.com.
And both of these subjects, the book and the trial will be the subject matter of my part of the talk on the tour. I've been me, until we speak again, have a pleasant unit of time. You keep hearing podcast ads, like this one for example, but always wonder how you actually get involved with them for your own brand or organization? Well, it's easier than you think.
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