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Posted on Mar 6, 2013
By Victoria Brittain, TomDispatch
This piece first appeared at TomDispatch. Read Tom Engelhardt’s introduction here.
Once, as a reporter, I covered wars, conflicts, civil wars, and even a genocide in places like Vietnam, Angola, Eritrea, Rwanda, and the Democratic Republic of Congo, keeping away from official briefings and listening to the people who were living the war. In the years since the Bush administration launched its Global War on Terror, I’ve done the same thing without ever leaving home.
In the last decade, I didn’t travel to distant refugee camps in Pakistan or destroyed villages in Afghanistan, nor did I spend time in besieged cities like Iraq’s Fallujah or Libya’s Misrata. I stayed in Great Britain. There, my government, in close conjunction with Washington, was pursuing its own version of what, whether anyone cared to say it or not, was essentially a war against Islam. Somehow, by a series of chance events, I found myself inside it, spending time with families transformed into enemies.
I hadn’t planned to write about the war on terror, but driven by curiosity about lives most of us never see and a few lucky coincidences, I stumbled into a world of Muslim women in London, Manchester, and Birmingham. Some of them were British, others from Arab and African countries, but their husbands or sons had been swept up in Washington’s war. Some were in Guantanamo, some were among the dozen Muslim foreigners who did not know each other, and who were surprised to find themselves imprisoned together in Britain on suspicion of links to al-Qaeda. Later, some of these families would find themselves under house arrest.
In the process, I came to know women and children who were living in almost complete isolation and with the stigma of a supposed link to terrorism. They had few friends, and were cut off from the wider world. Those with a husband under house arrest were allowed no visitors who had not been vetted for “security,” nor could they have computers, even for their children to do their homework. Other lonely women had husbands or sons who had sometimes spent a decade or more in prison without charges in the United Kingdom, and were fighting deportation or extradition.
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In the early years, it was a steep learning curve for me, spending time in homes where faith was the primary reality, Allah was constantly invoked, English was a second language, and privacy and reticence were givens. Facebook culture had not come to most of these families. The reticence faded over the years, especially when the children were not there, or in the face of the kind of desolation that came from a failed court appeal to lift the restrictions on their lives, an unexpected police raid on the house, a husband’s suicide attempt, or the coming of a new torture report from Washington’s then-expanding global gulag of black sites and, of course, Guantanamo.
In these years, I met some of their husbands and sons as well. The first was a British man from Birmingham, Moazzam Begg. He had been held for three years in Washington’s notorious offshore prison at Guantanamo Bay, Cuba, only to be released without charges. When he came home, through his lawyer, he asked me to help write his memoir, the first to come out of Guantanamo. We worked long months on Enemy Combatant. It was hard for him to relive his nightmare days and nights in American custody in Kandahar and in the U.S. prison at Bagram Air Base in Afghanistan and then those limbo years in Cuba. It was even harder for him to visit the women whose absent husbands he had known in prison and who, unlike him, were still there.
Was My Husband Tortured?
In these homes he visited, there was always one great unspoken question: Was my husband or son tortured? It was the single question no one could bear to ask a survivor of that nightmare, even for reassurance. When working on his book, I deliberately left the chapter on his experiences in American hands in Bagram prison for last, as I sensed how difficult it would be for both of us to speak about the worst of the torture I knew he had experienced.
Through Moazzam, I met other men who had been swept up in the post-9/11 dragnet for Muslims in Great Britain, refugees who sought him out as an Arabic speaker and a British citizen to help them negotiate Britain’s newly hostile atmosphere in the post-9/11 years. Soon, I began to visit some of their wives, too.
In time, I found myself deep inside a world of civilian women who were being warred upon (after a fashion) in my own country, which was how I came upon a locked-down hospital ward with a man determined to starve himself to death unless he was given refugee documents to leave Britain, children who cried in terror in response to a knock on the door, wives faced with a husband changed beyond words by prison.
I was halfway through working on Moazzam’s book when London was struck by our 9/11, which we call 7/7. The July 7, 2005, suicide bombings, in three parts of the London underground and a bus, killed 52 civilians and injured more than 700. The four bombers were all young British men between 18 and 30, two of them married with children, and one of them a mentor at a primary school. In video statements left behind they described themselves as “soldiers” whose aim was to force the British government to pull its troops out of Iraq and Afghanistan. Just three weeks later, there were four more coordinated bomb attacks on the London subway system. (All failed to detonate.) The four men responsible, longterm British residents originally from the Horn of Africa, were captured, tried, and sentenced to life imprisonment. In this way, the whole country was traumatised in 2005, and that particularly includes the various strands of the Muslim community in Great Britain.
The British security services quickly returned to a post-9/11 stance on overdrive. The same MI5 intelligence agents who had interrogated Moazzam while he was in U.S. custody asked to meet him again to get his thoughts on who might be behind the attacks. However, three years in U.S. custody and five months at home occupied with his family and his book had not made him a likely source of information on current strains of thought in the British Muslim community.
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