by Kurdo Baksi
For Stieg it was a case of working until 5.00 or 6.00 in the morning, then falling asleep worn out. Only a few hours later he would start a new day by taking breakfast and reading a book and newspapers in a café. Then he would go first to the Svartvitt editorial office, then to Expo and embark on another packed working day.
The doctors I have spoken to point out that insomnia can be dangerous, especially if it persists for a long time. In Stieg’s case it probably lasted for the whole of his working life. They say it can be hereditary, but I have found nothing in Stieg’s past to suggest that this applies to his case. I asked Erland, his father, about it.
“No,” he said, “I sleep soundly at night and nobody else in the family has ever had any trouble getting to sleep.”
I met Erland on 19 March, 2001. It was in Umeå and the whole town was covered in snow. Later that evening I was due to give a lecture in Mimerskolan about the integration of youngsters with an immigrant background into Swedish society.
Quite a long time had passed since Stieg and I had begun to call each other big brother and kid brother. They had become our nicknames, even though we only used them when we were alone together. That was also how I had introduced myself to Erland when I’d phoned to arrange our meeting. “Stieg said that as I am his kid brother, I must have lunch with Dad.” Erland had had a good laugh at our absurd way of addressing each other.
The first thing that struck me when I met Erland was how amazingly young he looked. So it was not difficult to work out where Stieg had got that trait from. Erland was wearing a dark cardigan and a black shirt. It was easy to infer that he came from northern Sweden, not just because of his dialect but also because of a tendency to express himself in few words without unnecessary embellishment. His eyes also seemed to wander as he talked, something I took to be linked to the Norrland shyness of which I had become so fond.
The moment we finished our salad, Erland said, “Stieg ought to visit me more often. What’s he up to in Stockholm? He always sounds so stressed. It would be good if the three of us could meet some time.”
I immediately tried to explain what kept Stieg so busy. It was a long explanation, but Erland listened intently as we sat at our window table. What I really wanted to get across was how Stieg’s work was the very breath of life for him; it wasn’t a question of stress in the usual sense of the word. When Erland and I said our goodbyes, we decided that we would definitely arrange that lunch with Stieg. “Then it will be my turn to get the bill,” I insisted.
Stieg, Erland and I never did manage to have lunch together. The fact is that we only once met, the three of us, and that was in a Stockholm hospital. In order to write about that moment, so painful and inscribed for ever in my memory, I have needed to gather my strength for four and a half years. That was how long it took before I was able to start writing this book.
As I sit thinking about this, I find myself returning again and again to one particular thing. I think about Stieg and his fight to ensure that one day he would win the peace. When that day came, we used to say, he would finally be able to get a good night’s sleep.
8
The feminist compromise
For four years in succession, on International Women’s Day – 8 March – I have handed out a thousand roses to women in Sergels Torg in Stockholm. I have frequently felt a bit ambivalent about this celebration, initiated in 1910 by the German Communist and champion of women’s rights Clara Zetkin. I think it would be preferable for every day to be imbued with a recognition of gender rights rather than just one day per year.
Then again, it is good to have a day on which to honour the millions of women who have been victims of male supremacy for thousands of years. For me personally, it is also a day to pay homage to my friend Stieg Larsson. So my thousand roses also direct my thoughts to him. He was always impressed by effective symbolic actions.
Most of the women to whom I present a rose are pleased. I am hugged by a lot of young and elderly ones. It warms the heart. But naturally, not everybody is pleased. Quite a few young women tell me, “Yes to equality, no to a rose.” In a way, I understand them. I even feel a bit embarrassed. Perhaps I ought not to continue doing this next year. After all, roses have thorns.
I am quite sure that Stieg and I hit upon this idea together. But then, maybe we should also have considered handing out roses to men, in an attempt to persuade them to behave better. To encourage them. Perhaps the thorns would have been more appropriate when roses were offered to men.
It doesn’t really matter. Like everything else, the distribution of roses has something egotistical about it. I enjoy buying them and distributing them. It turns my thoughts to the conversations Stieg and I used to have about everything under the sun. The oppression of women was something we often discussed, not least because it was a subject on which he was an expert. I don’t think there are many people who know more about how things came to be like that, and what horrific consequences this could have.
In the course of a few months at the end of 2001 and the beginning of 2002, two incidents took place that affected Stieg personally and emotionally, and were of great significance for his work. I am referring to the murders of Melissa Nordell in November 2001 in Stockholm and of Fadime Sahindal in January 2002 in Uppsala. The young photographer’s model Melissa Nordell was murdered by her Swedish boyfriend, who was older than she was, simply because he refused to respect her wish to break off their relationship. Every time Melissa’s name or fate was mentioned, Stieg’s eyes would fill with tears. There was no way he could accept that a young Swedish woman could be denied her freedom simply because she was a woman. He scrutinized all the accessible legal documents and newspaper articles about Melissa Nordell, and also contacted her family. Stieg even became a friend of Melissa’s mother and her stepfather, and invited them to a party for our employees in my office. I shall never forget my meeting with Melissa’s mother. It is an irony of fate that the last book cover Stieg was responsible for included a colour photograph of Melissa Nordell.
Alongside the picture of Melissa on that same cover was one of the young Swedish-Kurdish woman Fadime Sahindal, who was murdered by her father one cold January night in 2002. Fadime died for one reason alone: she wanted to lead her own life, go her own way. The murder of Fadime shook Stieg on many levels – personally, ideologically and as a journalist – and raised several questions: should he analyse it exclusively from the point of view of gender, or should he also take account of her ethnicity, genetic make-up, religion and culture? Stieg repeatedly told me that in his view it was the patriarchal regime that cost the lives of these young women. When I suggested that he should explain his point of view in articles for the daily newspapers, he told me that he would prefer to “write a book about the oppression of women in order to make my position clear”. In January 2004 he published the anthology Debatten om hedersmord (The Honour Killings Debate) under the Svartvitt imprint.
I recall a conversation Stieg and I had in January 2002. The horrific events had sparked off one of the most important debates in recent Swedish history: about honour killings and vulnerable girls in patriarchal cultures. The tone of the debate became more and more confrontational, and created two camps fighting each other on television chat shows, in radio debates and in articles in the biggest newspapers. Anti-racists were attacked for encouraging honour killings and feminists were accused of encouraging racism.
Stieg would sometimes amuse himself by presenting us with various quotations, challenging us to identify the sources. For him it was all a sort of game.
“‘Nature,’” he would say, looking mischievous, “‘has landed women with broad hips and a large bottom – and hence has obviously indicated that women should sit around and look after the house.’”
“No idea. Maybe some mullah or other in Iran?”
“Wrong. Martin Luther.”
It was obvious how pleased he was when our guesses were so wide of the mark. It was as if that proved the thesis he was putting
forward.
“How about this one, then? ‘The fundamental fault of the female character is that it has no sense of justice.’”
“Arthur Schopenhauer.”
To my great surprise I was sometimes able to guess correctly. That would earn me a nod of acknowledgement.
But on this occasion, I couldn’t resist turning the heat up a bit. I said, “You like to quote white European men. But surely you’re not suggesting that women outside Europe have a better time of it than European women? According to Muslim sharia law, a woman may inherit only half of what a man can inherit. The evidence of two women is the equivalent of that of one man, and in many parts of the world women are not allowed to choose their own partners, or have control of their own bodies. There must be different levels in hell, surely?”
I had the impression that Stieg’s thoughts had shot off somewhere else. He liked to be opposed, but at the same time disliked it. Stieg the snorting warhorse had been aroused. The quotation game was fun, but this was something completely different. This inspired his fighting spirit. He enjoyed arguments and liked to be provoked, provided it was at the right level and on the right day.
“O.K.,” he said, “what conclusions can we draw? Women are oppressed globally. Every day, all over the world, women are mutilated, murdered, ill-treated, circumcised, by men rich and poor. It might happen in South Africa, Saudi Arabia, Norway, Mexico, Tibet or Iran. But the fact is that there’s no such thing as soft or hard oppression of women: men want to own women, they want to control women, they are afraid of women. Men hate women. The oppression of women has nothing to do with religion or ethnicity.”
He was obviously agitated. It was as if he had listened to his own words and was furious about the way things were in the world. That very day I had also been attacked in several polemical articles on honour killings. Expressen’s leader page was particularly scathing about me. Obviously, Stieg was aware of this. He had read every word, and I knew that he wished me well. But now he had gone into his characteristic fighting mode, and had no intention of mincing his words in order to spare me.
At first I thought he was just a bit annoyed with me, but I soon realized that in fact he was really upset and disappointed.
“I get so angry with you,” he said, staring hard at me. “Just like all the rest of the polemicists, you never mention both Fadime’s first and family names when you write about her. That’s unacceptable. You can’t afford not to give a murdered woman’s full name. You especially can’t afford that.”
“You never get the questions you want to answer in an interview or a debate,” I said. “You have to answer the questions the media put to you.”
He didn’t want to listen to excuses like that, and brushed the argument aside with a snort.
“The relative status of the sexes is all too obvious in what journalists write about criminal cases. Male victims are always given their full names in the newspapers. How names are used is related to a person’s position and status in society. That’s what I want you to understand. You must always use Fadime’s first and family names in future.”
I promised to do so, but he was far from finished with me. He had got into his stride and I could tell that he was about to launch into a lecture. It was impossible to stop him.
“I’ll tell you why this debate is being buggered up,” he said, gesticulating wildly.
“Please do.”
“Some of the people taking part are adherents of a traditional pattern of explanation. According to them, Fadime Sahindal was killed for sexist reasons. In other words, her murderer’s ethnicity and religion are completely irrelevant.”
He leaned forward and continued.
“Then there are those who are completely wrong. Those are the ones who look for explanations in cultural anthropology. In their eyes Fadime Sahindal was killed because her murderer is a Kurd who grew up in a Muslim environment. They are defenders of ethnocentric cultural relativism. According to them there are different kinds of oppression of women. The cultural anthropological explanation only informs us about the form the oppression takes, not about the cause. Assaults on women on Saturday nights in Sweden, honour killings in Italy, the burning of women in India and the stoning of women in Iran in fact tell us the same thing: men in patriarchal societies oppress women.”
“What about the media?” I asked. “They want to devote themselves to comparative studies of female oppression. Which continent is the worst for women? In which culture or religion do women have the most freedom? The media try to simplify answers to provide headlines. Complicated explanations or answers don’t sell copies, do they?”
Stieg was able to go along with the suggestion that everybody, not least the pair of us, was trapped by the media’s constant search for striking headlines and simplified explanations. Nevertheless he dismissed that argument and continued his lecture, more het up than ever.
“The problem is that all this results in our falling into the right-wing extremists’ trap. As if ethnicity and cultural background decide a human being’s value. They thrive on racist concepts and national stereotypes. Racists maintain that European culture is superior to all others. That’s why they always talk about ‘us’ and ‘them’. According to them, immigrants don’t have an enlightened view of women, but Swedes do.”
It had become pitch black outside the window of our basement room. Another ice-cold January day was drawing to a close. I think we both knew that basically we were in agreement. But there was something in the situation that made Stieg want to continue plugging away at his argument. The only difference between hundreds of other discussions and this one was that his irritation was now directed at me.
“The fact is that only men oppress women,” he said. “Everything else is a lot of crap. You are letting the cultural chauvinists railroad the debate. The consequence will be that the Sweden Democrats will get even more votes and win more seats on the local councils. The debate about the murder of Fadime Sahindal can have terrible consequences. Feminism and anti-racism go together. That’s what you must make people understand. On no account must you accept that there is a special kind of oppression of women peculiar to Kurds. When immigrant men kill, they say it’s due to their foreign culture and failed integration policies. When Swedish men kill it’s because they’ve been drinking too much strong booze.”
“You’re right there,” I said. “If we were to follow the cultural anthropological argument we could just as well say that the murder of the police officer in Malexander was caused by the inherent evil of Swedish Christianity.”
“Exactly. Do you know what the best thing you’ve said in this debate is?”
“I didn’t realize that I’d said anything reasonable at all,” I said with a wry smile.
“It was when you said that Kurds didn’t have a monopoly on the oppression of women. That is correct, and illuminating. And I realize that you will have some trouble with Kurdish exile groups in Sweden. They are bound to ask you to tone down the debate on the oppression of women and honour killings.”
I nodded. He was absolutely right; I knew I was going to get into hot water. Even worse than usual.
Perhaps he noticed that, because he said, “I don’t envy you. Immigrants, Swedes and Kurds will all question your loyalty. They will force you to take sides. In order to regard themselves as good, some people pick out others and call them bad. You must keep a cool head and not fall into the cultural trap. We need to win this debate.”
“I don’t know if we can win this debate.”
He was on the point of saying something, but for once it was me who interrupted him.
“More and more Kurdish girls feel that it’s the Kurdish or Muslim culture that is behind horrific incidents such as honour killings. That’s not entirely irrelevant.”
I got up to fetch the latest edition of Expressen. Without our noticing, the whole office had become completely dark. Outside the window was a solitary street lamp. I felt I had been attacked by my friend. Obviousl
y I knew that he wanted to help me. He wanted to warn, protect and support me. He was doing that as best he could. I ought to have been grateful, but I could feel that my irritation had increased thanks to his vitriolic sermon.
When I switched on the lamp it suddenly struck me how remarkably light and darkness interact. Before, we had been hidden, but now the only darkness was outside the window. At a stroke anybody could see what was going on inside the office. I had that familiar feeling of vulnerability. How can you explain to somebody who has never experienced it what it’s like, always to be living alongside a powerful but nevertheless indefinable enemy? Somebody who can see you the moment you switch on the light and who follows every step you take. Luckily, most people never have to think about things like that.
I even surprised myself when I slammed the newspaper down on the table. The article’s headline was staring at us: “Choose sides – now!”
“Don’t you understand, Stieg,” I said, “that the Kurds’ spokesmen are worried about being blamed for the murder of Fadime Sahindal? But it’s not the media attention that’s the problem. The problem is the organizations that represent groups from the Middle East and North Africa. Kurdish women need the media attention they are getting. Believe me, I am a man who was born in Kurdistan. It’s not so bloody easy for me to represent Kurdish women.”
“I understand that, Kurdo, I understand that.”
“Most of those contributing to the debate think that honour killings are arranged by the victim’s family. In other words, that the phenomenon is socially acceptable. But if I understand you rightly, you’re saying that murderers who kill women in the Western world are individuals who make their own decisions and act individually. Am I right?”
