The square root of the Egyptian revolution

 
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By Khaled Diab

The Egyptian revolution is fatally wounded but it is far too soon to sound the death knells. The dreams it unleashed are impossiblee to contain.

25 January 2014

The word “revolution” perfectly encapsulates the events of the past three years. It is almost as if Egypt was strapped into history’s rollercoaster and taken on the most exciting, thrilling, terrifying, inspiring, demoralising, deadly ride in generations.

Meanwhile, the country has gone through a spin cycle so intense and severe that its political, social and economic fabric is in tatters and it is unclear whether this will be rewoven into silk or polyester. For the time being, we’re left with a blood-soaked rag, as the Egyptian regime undertakes one of its bloodiest political purges in recent history and faces an increasingly deadly Islamist insurgency.

The Egyptian people’s success in defeating three dictators (Mohamed Hosni Mubarak, Mohamed Hussein Tantawi and Mohamed Morsi) in as many years caused short-lived elation which was quickly eclipsed by the dictatorial tendencies of Egypt’s leadership.

On the third anniversary of  the Egyptian revolution, it seems increasingly likely that Egypt’s latest despot, albeit one with a “popular mandate”, Abdel-Fattah al-Sisi, will run for president, consolidating and deepening his grip on power, especially if the presidential vote precedes parliamentary elections.

While a significant proportion of the Egyptian population – weary after three years of instability and unrest – seem to welcome this eventuality, a growing number of people are beginning to see through the current regime’s hollow democratic rhetoric and are becoming fearful of its brutally autocratic methods. For their part, the pro-Morsi camp continues to scream democratic legitimacy while dreaming of divine dictatorship.

The polarisation between two autocratic visions has left those who aspire for and believe in the values of the revolution with a bad taste in their mouths and a sense of despair. “We view ourselves back at square one, because what is happening now could be more dangerous, more complicated than what was there before January 25, 2011,” Ahmed Maher, co-founder of the 6th April Youth Movement which helped spearhead the revolution, said back in August, shortly after the blood-soaked dispersal of the Raba’a el-Adawiya protest camp.

And “more dangerous” it has proven to be. Not only have unknown numbers of Morsi supporters been killed and thousands more imprisoned, with the Muslim Brotherhood branded a “terrorist organisation”, the regime is now turning its attention back to the secular activists it had temporarily neglected while it dealt with its former Brothers.

“Nothing symbolised the end of it all like the protest law and Maher and others getting arrested,” confessed one activist. “We are now in a situation that is even worse than what we had under Mubarak.”

It is a sad indictment of the direction matters have taken in Egypt and of the power of the counterrevolution’s counteroffensive that three of the most prominent youth leaders who were behind the anti-Mubarak uprising – Maher, Alaa Abdel-Fattah and Ahmed Douma – all received politically motivated three-year sentences last month… for protesting, of all things.

So, does all this mean that the revolution is dead and done for?

Well, all things considered, our short-term prognosis must be that the revolution is fatally wounded but it is far too soon to sound the death knells. To borrow a military analogy that our de facto leaders would understand, the battle may be lost but the war is far from over.

If we can take the past as a compass for the future, revolutions are often betrayed or defeated – either by the old guard or the revolutionaries themselves – but the dreams and ideals they unleash are impossible to repress.

Take the French Revolution. In its immediate wake, France went through Robespierre’s “reign of terror”, which makes the current crackdown in Egypt look like junior league, a bloody civil war and wars with neighbouring states. It also resulted in Napoleon Bonaparte’s coup d’etat and, after that, the restoration of the monarchy, among other setbacks.

One can only imagine the despair and disillusionment felt by those French citizens who believed in the revolution’s original objectives. Yet the French revolution’s vision – summed up pithily in those three eternal words “liberté, égalité, fraternité” – survived to fight another day… and another… and another… inspiring  struggles for freedom across Europe and the world. And, in France, it was eventually and largely realised, albeit after five non-consecutive republics.

Likewise in Egypt, whether it gets a new military dictator or not, the genie is out of the bottle and there is no turning back, bleak as the outlook may seem now. Although the revolution’s goals are unlikely to be achieved any time soon, its rallying call of “bread, freedom, social justice, human dignity” will resonate for generations to come.

In addition, what can be called the spirit of Tahrir Square, though it is really the spirit of revolutionary Egypt as a whole, may be suppressed and even repressed for a time, but it cannot be eliminated. Although Egypt’s political class does not seem to have  read the memo that the times have changed, Egyptians have already overcome and overthrown the most oppressive dictatorship of all: the despot inside their minds, the tyranny of fear.

Even if Egyptians now allow themselves to be intimidated into acquiescence or worn down into submitting to the status quo, this will only be temporary. They are bound to rise again, much to the admiration and respect of outside observers like myself, to demand more than a few crumbs of bread, a foot of freedom or a drop of dignity.

There is a latent, implicit recognition of this reality amongst the political elite. Although both the Muslim Brotherhood and the military are autocratic in nature, they both talk the language of democracy, freedom and equality. This is visible in al-Sisi’s constant reference to popular “mandates” and obeying the “will of the people”. It is also apparent in the Brotherhood’s constant references to “legitimacy” and their claims that Morsi’s overthrow was a betrayal of the revolution.

Moreover, even if there is no clear sign of light at the end of the tunnel politically, Egypt is in the early throes of a profound social and cultural revolution which is rising from the grassroots up. This can be seen in the clear antiauthoritarianism of many Egyptians, the growing independence of young people, the increasing social and political assertiveness of women, not to mention previously unnoticed minorities, such as non-believers.

In 2011, I argued that Egypt’s uprising would only succeed if it set off a true social (r)evolution – and, unexpectedly, this seems to be one of its few true successes to date. And with time, as society changes from the bottom, up, so will its political landscape.

“I still have confidence that one day we will see a new Egypt,” Ahmed Maher said. “My generation might not see these changes. We might be paving the way for the new generation to see these changes.”

And sadly, though I wish that the millions of Egyptians who have sacrificed, and will continue to sacrifice, in pursuit of the revolution’s ideals would be rewarded for their pains, they are likely to be the lost generation. The true gains from their efforts will only be reaped by the next generation… or even the one after that.

Follow Khaled Diab on Twitter.

This article first appeared in Daily News Egypt on 16 January 2014.

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Egypt’s false state of security

 
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By Wael Eskandar

Handing Egypt’s security services a licence to repress the Muslim Brotherhood will return us to the police state the revolution worked to overthrow.

Friday 16 August 2013

There is a real problem with the forcible dispersal of Muslim Brotherhood sit-ins, both the heavily armed encapment of Nahda and the lightly armed one at Raba’a al-Adawiya. One can argue that it is immoral to kill over 500 people, or that armed protests using unarmed protesters as human shields is despicable or that the unprovoked attacks on security personnel is reprehensible. But putting aside moral issues, real problems persist.

The trouble is using force without much thought to the problem at hand. That is what stood out in the Mubarak era and what we are witnessing a return to. Security solutions rarely work to solve a problem without a political course of action to back it up. The Muslim Brotherhood leaders are stubborn. They did not listen to anyone when in power, never listened to reason when out of power, alienated their allies and rarely if ever kept their word. They made negotiations near impossible. But that’s all the more reason why dealing with them needed to be smarter.

This path will only mean further empowerment of the police. When extremist groups are pushed into hiding, the police will use that as an excuse to collect data, interrogate, torture, abuse. The people, blessing the crackdown, will gladly accept. The crackdown has already radicalised many of the supporters of the deposed president. The appointment of retired generals as governors means the state has opted for a security solution instead of a political one.

State Security now has an excuse to meddle in our affairs, again in the interest of national security. Egyptians will be asked to support their government in whatever decisions they take because there is a real threat from Islamists. Anyone who criticises the government can be accused of supporting Islamists. Will anyone care?

The path is a dangerous one. There is reason to believe that the brutal Mubarak police force will return to its practices, namely that the police force itself has not changed in anyway, never reformed, and never held to account.

There will always be the rhetoric of “What choice did they have?’ , “Was there another way?”, “You can never have negotiated with them”.

Police could have put a plan in place to protect the churches that were attacked as a backlash to the dispersal. Police could have only targeted armed personnel. But the police have not been reformed or trained and, in effect, the army brought in a butcher to do a heart surgeon’s job.

The Muslim Brotherhood is handing back the police their licence to act with brutality, but so are all the other Egyptians sponsoring the impunity of security forces. They have criticised ElBaradie for turning his back on this path. In reality, there is no role for a politician in a state that chooses a security solution to every problem.

The question of whether we will return to a police state full of political incompetence and brute force is an important one. Is there any revolutionary fervour left in the people not to accept this route? Or have they been drained through all the blood and the failed attempts at starting something that looks closer to a democracy?

The blessing of a security solution by the people is worrying. The persistence of the problem of Brotherhood supporters will only sustain the need for a continuing security solution. It is uncertain how long such a state can be suspended, or what it would take not to travel down that path of a police state. Maybe it will take another act of brutal injustice by the police for people to change course. Who knows how many Khaled Saids, Jikas or Guindys it will take for us to get back on the right course of a revolution that was primarily triggered by police brutality.

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Minority voices in Upper Egypt

 
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By Josephine Littlejohn

A publisher in Luxor who happens to be Christian shows how Egypt’s majority and minorities, despite growing tension, share similar dreams and fears.

Wednesday 19 September 2012

Mena Melad floating on the Nile.

In Luxor, I caught up with Mena Melad, the editor-in-chief and owner of Luxor Times, a glossy magazine and newspaper for Luxor’s English-speaking community. The publication is targeted at expats and tourists, and covers local issues, archaeology, the arts and current events. Melad is also from the Catholic community, a minority among Egyptian Christians, with the majority being Copts. I had not realised there was an Egyptian Catholic community, and so my curiosity was piqued.

I arranged to meet Melad and another member of the Catholic community, a local bus driver, to get their thoughts on post-revolution Egypt. Melad is young, sharp, educated and very much reflects the new generation in Egypt: hungry for change and desperate to modernise his country.

His frustration at the system, and the slow pace of change since the revolution began. “Laws area not being implemented. Rubbish is piling up everywhere and no one does anything about it. The crime rates are going up but the police don’t want to upset anyone and cause another riot. People expect things to be done for them,” complains Melad. “A group of us went out into the villages and helped with trash collection, showing the villagers how to recycle, what to separate out, and how to bag up their trash for collection. We did that for a couple for weeks to get it going but when we went back a few weeks later, it was back to being strewn everywhere and just tossed out of windows.”

His despair and frustration were obvious. The mountain that stands before him and before Egypt is not just a matter of voting in a new government, it is the massive process of slowly turning around how a population thinks. People are used to paternalistic rule. Individual and communal responsibility had been ruthlessly engineered out of society’s grassroots in the past in order to dis-empower the population, so it will take a long time for the people to recover.

Melad talked at length about local resources, unregulated construction and the fragility of the Nile itself. To illustrate, he took us out onto the west bank so that I could see for myself. Business people and some expats had taken advantage of the political turmoil and the subsequent lull in law enforcement to throw up apartment buildings to sell at inflated prices (by Egyptian standards) to foreigners looking for a cheap holiday home. I was appalled at what he showed me.

Gaps of land in between the regular buildings had been filled with new apartment blocks, pushed cheek to jowl against existing homes, cutting off any views or privacy the existing residents may have had. The roving editor also showed me how precious agricultural land, necessary for growing food crops, had been built on indiscriminately.

“There are available building plots further inland, and that is where any expansion should be. This land, close to the Nile, is needed for growing food; this land is precious and is already under strain. We could have sustainable housing 5km away from the Nile, we should not build near the Nile,” he pointed out.

We then moved on to Luxor, and the political and communal uncertainties brought about by the revolution.  The bus driver expressed his worries: “As a Catholic, I am already a minority within a minority, and it worries me. Will my community suffer discrimination? Will we get fair [treatment from] the authorities if they are run by an Islamic group? Will we get fair justice? Will we get fair arbitration with local conflicts? Or will we become second class citizens?”

I could see his fears really troubled him. He was a quiet, gentle man struggling to provide for his family. He told me how his income had dropped considerably as work dried up. No one had money to spend, and now because of the relative lawlessness, he was afraid to work late at night in case his bus was stolen from him or his earnings robbed. He was very concerned for the future of his young children and his ability to provide for them.

“We need order restored, we need the police to [serve] us, not just the tourists, and we need local government to start doing its job,” the bus driver urged.

I asked Melad about the future of the governorship of Luxor under the new government as there was an impending reshuffle. What did he think would be a good way forward in the future? What qualities did he think a future governor would need?  Melad thought it important that a future governor would be “an outsider to Luxor. ” I asked him why? I would have thought someone local who knew the community well, who knew its needs and its problems intimately, would be more helpful.

“Yes, that is a good point,” he said. “But we are worried about the issue of tribal allegiance. If we get a local, there will be the risk of getting someone who gives more attention to his extended family and community rather than the whole of Luxor.”

That was a good point and one I had not thought of.

Melad went on to tell me about a local organisation that had grown in Luxor, The Love of Egypt. This group of young people of all different faiths and backgrounds come together to discuss the community’s problems and try to find joint solutions. It sounded like the younger generation in Luxor were really on the ball and taking an active role in birthing a new Egypt.

I asked him what he thought the most pressing problems were that faced the communities in Luxor. He was very clear: “Clean water, proper sewage processing, decent education and proper medical facilities. We need people to do their jobs in these areas too. Often these days, people do not want to put in a hard days work, they all want to work in offices, come into work at 11am and leave at 2pm.”*

I then asked him about what he’d like to see develop in Egypt as a whole: “Decent quality education. We have quantity but not quality. In the state schools, the supplies that children have to buy are expensive for them, and the method of teaching used is not that good. Then they can leave school at 11 or 12, which is not enough. But they want to leave at that age, they want to be grown up. We need to encourage them to stay on to high school.”

Melad also wished to see greater transparency and freedom. “I want freedom of information, like you have in the UK, freedom of speech and no corruption in authority. The internet has enabled us to see what other countries have and we want those things too,” the young journalist added.

This highlighted something that I had previously been unaware of. There is an image in the minds of young Egyptians who had not travelled much or at all of places like the UK being bastions of real free speech, of no corruption, and of fair wealth distribution. Although the UK is not suffering the problems of Egypt, it certainly has its own skeletons rattling away in the cupboard.

I came away from the meetings with Mena Melad with a sense of real hope: there was a bright energy in young Egyptians like him, a drive for a better world, and an intelligent awareness of their own community. It struck me that the opinions, aspirations and fears that Melad, as a Catholic, had shared with me were the same as those that members of the Muslim community had also shared. Let’s hope they work together towards them, with respect and the mutual admiration that each part of Luxor’s rich communal tapestry deserves.

 

This is part of a series of articles on Egypt’s political transformation as seen from the rural and provincial grassroots. Below is the full list of articles in the series:

1. Egypt without the hype… and away from Cairo

2. Egypt needs are human, social and educational, not religious, says Islamist MP

3. Minority voices in Upper Egypt

 

* This paragraph was amended on 24 September 2012 to remove a factual error.

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Hungary for a better future?

 
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By Swaan van Iterson

Faced with soaring unemployment and the lack of prospects, many educated young Hungarians are being drawn to the radical right. But will it give them the better future they seek?

Friday 5 August 2011

The Turul bird is the national symbol of Hungary. Jobbik voters often wear it on T-shirts, necklaces, bracelets and other accessories. Photo: Swaan van Iterson

Until last year, the international media paid little attention to Hungary. This changed when the nationalist and conservative Fidesz party, under the leadership of Viktor Orbán, won a two-thirds majority in the elections of April 2010, thereby gaining the power to push through radical changes. 

Orbán moved quickly to nationalise private pension funds. In addition, he pushed through a controversial media law, which stipulates that a government-appointed media authority should monitor whether journalists provide “moral” and “objective” reporting.

More recently, in July of this year, his government passed a new church law, which officially recognises only 14 religions, and hence strips the others of the right to receive state subsidies. The Institute on Religion and Public Policy (IRPP) called the legislation the “worst religion law in Europe”.

And Orbán and his party are not finished yet. His latest idea is to allow secondary school children to study “basic military science” starting from the coming academic year.

But it is not just the Fidesz party that is making news in Hungary. Further to the right on the political spectrum the radical Jobbik party, which won 16.7% of the vote in the 2010 elections to become the third largest party in Hungary, is drawing attention.  The Movement for a Better Hungary’s (A Jobbik Magyarországért Mozgalom) manifesto is mainly based on, among other things, nationalism and the combating of so-called “gypsy criminality” (cigánybűnözés). Many believe that the party was closely linked to the Magyar Gárda (the Hungarian Guard that is now dissolved, but still active under different names), which was established to protect the population against this “gypsy crime”.

Jobbik’s main support base is not only found in the ranks of the poor and poorly educated workers in the northeast of the country, but increasingly amongst the urban young. In early 2010, some 15% of under-25s said they would vote for Jobbik – the party was particularly popular among university students specialising in the humanities or history.

This raises the question of why Jobbik is attractive to more highly educated students in Budapest. Most narratives paint a picture of a faceless crowd of “societal losers” who vote for the radical right. Can the same terminology be used to describe these students? I travelled to Budapest to find out. During a month of extensively interviewing students and hearing their story, while trying not to judge and to remain objective, I learned that radical right voters can be far from being the indistinguishable mass of victims they are often taken to be.

 Of multinationals and gypsies

A Jobbik student attends class with pen and bracelet in the colours of the Hungarian flag. Photo: Swaan van Iterson.

Farkas Gergely (25), a recent graduate in economics and sociology, is a Jobbik member and one of the youngest members of parliament. According to Gergely, the lack of prospects many students face leads them to vote for his party: “Many students in Hungary cannot find work once they graduate… For 20 years, no party stood up for young people and so they looked for something new. We have filled that gap.”

A lot of the students I have spoken to indicate that having a university degree in Hungary is no guarantee for a secure future. According to Marcell, a 25-year-old public administration student, the bad socio-economic situation is a result of, amongst other things, foreign interference: “Multinationals, transnational companies and foreign banks have come to the country in droves since 1989. They were able to operate here without paying any taxes while local firms had to pick up the tab – they got no special perks,” he says. “The result is that the multinationals have devoured our economy. They became the rulers of our homeland. Every Hungarian government over the past 20 years has been their unquestioning servant.”

Szuszanna (21), a medical student in Budapest, believes that it is mainly Jewish enterprises that have received this beneficial treatment: “We’re not happy with the Israeli companies which buy up everything here – they ruin everything. They take a lot of money out of the country and invest very little,” she argues.

In Szuszanna’s view, the trouble is that if you want to do something about the situation, you’re immediately labelled as an anti-Semite. According to her, the same problem arises around the “gypsy question”. The Jobbik introduced the term “gypsy criminality” into Hungary’s political discourse, which finally made it, in Szuszanna’s view, possible to talk about the situation - something that is very urgent, she believes: “During communist times, everybody was obliged to work, but that changed with the advent of capitalism,” Szuszanna tells. “Now that you can get benefits, a lot of gypsies don’t work anymore. They spend their benefits on alcohol and cigarettes and when this runs out, they often steal.”

Radical change

Student supporters of Jobbik greet one another by saying “Szebb Jövőt”, meaning “A better future”. They would like to see change not only in the socio-economic conditions but also in the political situation. János (26), who studies IT, believes that students vote for Jobbik because they want radical change. According to him, Hungary never underwent a change of the regime (rendszerváltás). He thinks that many communists continue to be in power under the guise of socialism and that communism actually never went away in Hungary. Moreover, like János, a lot of students view the socialists as being corrupt.

For a lot of the students, 2006 was the time they decided to join the Jobbik party. That year, an audio recording surfaced from a closed-door meeting, featuring the then socialist president Ferenc Gyurcsány. On the recording, Gyurcsány admitted that “we have been lying for the last one and a half to two years” about the economic situation in Hungary. The leak led to public outrage and mass demonstrations, including the occupation of the state television building by football hooligans and radical-right students.

Many of the Jobbik supporters believe that socialist “indoctrination” does not only occur in the political sphere, but also in the education system. Jószef, a PhD student in political science who is researching euroscepticism, would like to build an academic career but, in his view, it is very difficult to earn money as an independent political scientist in Hungary: “You need to have a political colour, otherwise you’ll get nowhere in this field,” he says. “Personally I have had no problems but I have heard others say that it is difficult to get a good position if you’re not a socialist.”

And it’s not just academia. In Katalin’s opinion the media is also dominated by “liberal leftists” (referring to the socialists). The “simplistic and oversexualised” American programming on television annoys her: “The Hungarian media is extremely prejudiced and, above all, extremely liberal,” she complains. “People watch MTV, use drugs, find it normal to be gay and encourage others to become so too. That’s just ridiculous.”

The “bias” of the Hungarian media does not stop Jobbik from reaching the public, János stresses. He says that the party bypasses the mainstream media by being very active on social networking sites like Facebook and Twitter. Moreover, this helps the party to connect better with young people.

Eszter, a master’s student in public administration, thinks that Jobbik is a party for the young generation in a country where there is an intergenerational divide in politics: “Older people lived through communism and miss the security and stability of those times. In those days, there was still work for everyone. This means that older people vote more frequently for the socialists. Young people don’t have the same experiences and sympathies.”

Hungary’s Young Turks?

Badges worn by a Jobbik supporter. Photo: Swaan van Iterson.

Péter is a university lecturer at both ELTE and Corvinus University. He says that students who vote for Jobbik regularly voice their political views in their essays and assignments. According to him, history students in particular are drawn to the party – a phenomenon that does not surprise him in the least: “Hungarians have a history of lost wars and lost independence. This gives you a reason to become nationalistic. Young people are convinced that, given all they’ve lost, Hungarians can only count on themselves.”

Many of the students I spoke to integrate their political views not only into their studies but also their plans for the future. Ákos (21) describes knowledge as his “weapon” with which he can build his future and change the world. Towards that end, he is studying history and Turkish. He believes that Hungarians must have more control over their country, and the only way to achieve this is to become more independent from the West.

Surprisingly for all those right-wing Europeans who oppose Turkish membership of the EU because of the supposed civilisational differences, Ákos wishes to strengthen ties between Hungary and Turkey, as he believes the two countries share a common history: “Most people believe that the Hungarians are descendants of the Finno-Ugric tribes, but this is untrue. The Turks and Hungarians are brothers and there is a lot of research which shows that Hungarians are related to tribes in Kazakhstan.”

For other students, Jobbik is more a part of their daily reality than their future dreams. Barnabás (20), also a history student, wears black jeans and a leather jacket bearing Hungarian nationalist iconography, as well as an armband in the colours of the Hungarian flag. His interest in the Hungarista subculture began when he turned 16 and started listening to nationalist rock bands like Kárpátia and Romantikus Erőszak, whose songs include 100% Magyar (100% Hungarian) and Lesz még Erdély (Transylvania will be ours).

“It is very, very important for me to be part of the Jobbik movement. It is an integral part of my Hungarian identity,” Barnabás admits. “You really get the feeling that you belong to a group. Jobbik helps people who feel out of place but have a strong bond with Hungary to find a community. Before I joined Jobbik, I often felt alone, like I didn’t belong anywhere.”

According to Ákos, this sense of loneliness is common among young Hungarians who have few extracurricular activities to engage in or groups to join. For him, Jobbik is almost more like a family than a party: “At Jobbik, you feel that you’re at home. You are surrounded by people who think just like you and who want to reach the same goals.” He ended our conversation with the following words: “We’re there for each other. We fight for each other. Also for you, a better future!”

The students I talked to are trying to change their future through the Jobbik party. The way they actively engage their political ideas in their daily activities, studies and career plans, and use modern utilities like social media, makes it impossible to label them as ‘losers of the modern world’ or the modernisation process. But despite the solidarity and belonging that Jobbik inspires in its young members, the question is whether the radical right path they are treading is the way to achieve their dreams of independence, pride and well-being.

This article is part of a special Chronikler series on far-right extremism. It is published here with the author’s consent. ©Swaan van Iterson.

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No revolution for Egyptian women

 
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By Marwa Rakha

Despite the political earthquake that has rid Egypt of its patriarch-in-chief, attitudes to gender remain largely the same. Now women must stand up for their rights.

Wednesday 13 July 2011

As a woman, I would like to be realistic about my expectations after the revolution. Nothing changes overnight or over a few months. People’s perceptions, attitudes, and behaviour are very difficult to change.

Yes, we had an iconic revolution where a corrupt regime was toppled, but did that affect how men view women? No, it did not. Despite the fact that women stood next to men on Tahrir square chanting against corruption, men still do not see women as their partners – I do not like to use the word ‘equal’ to describe the ideal relationship between men and women.

Before the revolution, women were objectified and treated as things that should be covered up or eye-candy that should be exposed to please men.

Before the revolution, women were the victims of sexual harassment on the streets and on public transport. It is ironic how they were also blamed for it.

Before the revolution, your average Egyptian would not trust a political opinion voiced by a woman. “Women know nothing about politics and should stay out of the political arena,” they advocated.

Before the revolution, female political and public involvement was kept down to the bare minimum – in the parliament and in the judiciary system, for example.

Before the revolution, young girls were still subjected to female genital mutilation (FGM) – even though there is a clear law against the practice.

Before the revolution, a mother’s most important concern was marrying off her daughter “before it is too late”.

Before the revolution, married women were subjected to emotional and physical abuse in the name of “obeying God”.

Economic factors cannot be ignored when talking about Egyptian women – many of them are dependent on ‘a man’. Social factors also play a role – no one wants to be the single spinster or the divorcee.

The secularists and the conservatives are two faces of the same coin when it comes to women. Most of the politicians in both currents objectify women – one side want to cover us and lock us up, while the other wants to strip us naked and show us off. Show me a party that does not focus on gender and I will listen to them with more interest.

During the revolution itself – those three weeks that made history – such points were eliminated. They just disappeared. Men and women stood together, hand in hand – as Egyptians regardless of their gender – and won the battle against corruption.

Now the revolution is over and everything is back to normal. Attitudes towards women have not been affected by the historic victory. After the revolution, how many girls decided to move out of their family homes and become fully independent? How many abused women ‘revolted’ against their abusive/negligent husbands? How many more women decided to pursue further education? How many additional women decided to join the workforce? How many men were able to link their personal revolution against a dictator in power and a potential revolution at home from their wives?

On 8 March 2011, many women’s rights activists marched through Tahrir Square – the same place where men and women stood together for three weeks – and demanded equality. They were attacked. Men chanted slogans against them like: “Men want to topple feminists” and “Since when did women have a voice?” They were asked to go home and obey God.

They were let down by the average Egyptian man and woman alike. Their demands simply did not ring any bells with the ‘submissive’ women who got used to being used and abused. Personally, I was against this march. I am against fighting for women who would not lift a finger to fight harassment or abuse.

As for sexual liberation, political and economic uprisings are in one box and social and cultural revolutions are in another box. The two boxes are so far apart that you can barely see one when you are standing on the other.

Patriarchal values, religion, and traditions are not as easy to topple. It was easier to break free from Mubarak’s regime than to break away from decades of preaching. Virtue, honour, and integrity lie between a woman’s legs – this is the subliminal message that propagates through sermons, movies, songs, novels, or shows. The woman who has premarital sex is doomed and we get to see her suffering in whatever medium that message is disseminated.

Men, on the other hand, are reprimanded gently for their promiscuity and when they repent, they are rewarded by getting married to the pure, untouched, innocent virgin. Such hypocrisy and duality is a fact of our society and it will take more than a revolution to bring about sexual liberation, autonomy, and freedom of choice.

For real change to come about, it must come from within … from a woman’s own self-respect and self-esteem. Change will only happen when women have more faith in themselves, get a better education, have goals and interests other than men, and become more involved in the community.

This article is based on an interview with Marwa Rakha. Published here with her consent. ©Marwa Rakha.

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Egypt’s counter-revolutionary bogeyman

 
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By Osama Diab

Fear of retaliation from the old regime shouldn’t be used to limit Egyptians’ hard-won freedoms and attack peaceful protesters.

Monday 2 May 2011

Egyptian hopes for a more democratic future were crushed on Friday when security forces from the police and military raided Tahrir Square in Cairo, leaving two people dead and arresting 41. The army blamed counter-revolutionary elements for provoking the clashes and denied responsibility for the bloodshed.

The attacks on protesters came two weeks after the recently appointed cabinet passed a law restricting protests. The minister of justice, Mohamed Abdelaziz el-Guindy, told Egyptian television that this was a measure to protect the revolution.

The violence in Tahrir wasn’t the only act justified with this scapegoat. The demolition of Sufi shrines, the burning of a Christian church in Atfih and the subsequent violence, and even labour strikes and sit-ins have all been described as counter-revolutionary acts.

The law, which was approved by the ruling supreme council of the armed forces in the absence of a parliament, makes participating in protests and strikes that hinder the work of public institutions or authorities during a state of emergency illegal. This kind of vagueness and open-endedness could make any strike or protest subject to this law, which provides for punishment of up to three years in prison.

Deposed president Hosni Mubarak ruled Egypt for 30 years with an emergency law that was instituted after the assassination of former president Anwar el-Sadat by Islamists in 1981. Since then, Mubarak used Islamists as an excuse to crack down on any attempt at political change. Just a few hours before leaving office, he told Christiane Amanpour of ABC television that if he left now, the Muslim Brotherhood would take power in Egypt.

With a new military regime in place, signs of similar Mubarak tactics are starting to emerge. This time, Islamists, last season’s scare tactic, are replaced with the remnants of the previous regime – Egypt’s new bogeyman.

This fear of a counter-revolution could potentially be extended to include all sorts of freedoms. Restrictions could be put on the media and civil society, for example, claiming that some of its elements are part of a counter-revolutionary plan.

The law against demonstrations, nevertheless, was welcomed by many to end the “politics of the street” in which whoever has control over the streets of Egypt has influence over public policy.

Despite the harm that might occur from taking every simple demand to the streets during this critical time, this should have been dealt with through swift reforms rather than criminalising protests.

Political stability is always something to aspire to, but the best means of achieving it is still up for debate. What Egypt needs now is genuine stability driven by social equality, political freedom and a fair enforcement of law, rather than a fake stability imposed by oppressive laws and the heavy hand of brutal security. The policies of Mubarak and his cohort of Arab dictators have all led to instability, despite an endless number of oppressive laws and brutal security forces.

There are plenty of existing laws that could be used against remnants of Mubarak’s regime who try to instigate chaos. Corruption, hooliganism and vandalism are already punishable in the courts.

“Any move to curb freedom of assembly and the right to strike in Egypt would be an alarming step backwards and an insult to those who risked – and lost – their lives calling for change over the last two months,” an Amnesty International spokesperson said.

Egypt has had enough of the politics of fear and division, and if the revolution is to achieve its goals, loose accusations of “counter-revolution” should not be used by any group to win support or justify actions that otherwise cannot be justified.

Until now, no one has had a clear understanding of what this counter-revolutionary threat is, what its goals are, what is it trying to achieve, or its methods of achieving it. But it has been used by some groups to accuse their opponents and abused by those in power to restrict freedoms.

This column appeared in The Guardian Unlimited’s Comment is Free section on 11 April 2011. Read the related discussion. Reprinted here with the author’s permission. © Osama Diab. All rights reserved.

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From political revolution to social evolution

 
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By Khaled Diab

To truly succeed, Egypt’s revolution needs to trigger a profound evolution in every strata of society.

Thursday 17 February 2011

Revolutions are things that happen elsewhere. But despite all the talk of Egyptians being too apathetic, docile, cynical or sceptical, or all these combined, here, too, there be a revolution.

And what a revolution it is proving to be. It is almost as though history has woken up, realised it had forsaken Egypt for too long and decided to move it from slow motion to fast-forward by packing a century’s worth of events into a few short days.

Though I had expected a standoff between the various opposition groups and the Mubarak regime this year because of the presidential elections, I never in my wildest dreams anticipated anything on this epic and almost universal scale.

For millions of Egyptians, including myself, 25 January marked a watershed moment in our collective identity, and the ride since that fateful day has been an emotional rollercoaster, with elation and pride at the courage and dedication of the protesters; admiration of their solidarity, creativity and goodwill; disgust and despair at the tactics of the regime; and hope and nervousness about the future.

The drama tells a tale of two Egypts. On the one side, there are the protesters, overflowing with vibrancy, irresistible energy, inventiveness and, above all, egalitarianism. On the other side, the dinosaurs of Egypt’s Jurassic age stumble around and lash out wildly following the crash of the meteorite that is destroying their world. And the dinosaur-in-chief himself has left the building in what was perhaps the most beautiful moment that any Egyptian alive today could remember. 

While debate in Egypt has focused on post-Mubarak politics and, in the outside world, on fears of an Islamist takeover and what the uprising will mean for western interests and relations with Israel, the question of post-revolutionary social change has been forgotten in the stampede.

In the early days of the revolution, I wrote that, though Egyptians look likely to throw off Hosni Mubarak’s repressive rule and, hopefully, replace it with a democracy, this would not mark the end of authoritarianism in Egypt, unless they dealt with the million mini-Mubaraks – in politics, in the home, in academia, in business – holding the country back.

So, what are the chances that the Egyptian revolution will spark a positive social evolution? Well, there are some promising signs in Egyptians’ obstinate refusal to compromise on their demands, their willingness to speak their minds and their refusal to cower in front of authority. “People in Egypt have changed quite a bit: they now know that they are willing and able to take matters into their own hands,” says and Egyptian friend, Nicholas Accad.

This is epitomised in what some protesters have jokingly been calling the “Free Republic of Tahrir”. Karim Medhat Ennarah, a young protester who was on the square since the very first days, describes it as a “little utopia”.

“The social problems that have plagued Egypt for years seem to have dissolved,” he said of the mood among protesters. “Class distinctions have faded, religious and social tensions have disappeared. There is virtually no sexual harassment. No one feels superior to anyone else, and no one feels disenfranchised.”

But the relative mayhem and anarchy unleashed by Mubarak’s supporters and thugs, though it elicited a renewed sense of civic duty and solidarity among many, also shed a stark light on the harsh class divisions within Egyptian society. “Egypt does not just have one dictator, but many little dictators whom you can see every day on the streets, such as the vigilantes who were thoroughly enjoying the new task assigned to them by the absence of police: terrorising Egyptian citizens who dare to waltz into their neighbourhoods, especially the more affluent ones,” Karim observed.

Other Egyptians I have spoken to are divided in their opinion as to how far-reaching the Egyptian revolution will prove socio-economically. During a long phone conversation with one friend, we were both doubtful that a democratic Egypt, though it may improve the lot of the poor, would manage to narrow, in any significant sense, the wide chasm between the haves and the have-nots, as demonstrated by how the army and many better-off protesters have been calling on strikers to go back to work.

This will especially be the case since it looks like there’ll be tough economic times ahead – especially if Egypt is punished economically for its democratic choice by the dictatorship of the global markets – and there’s been little talk of heavier taxation, fair minimum wages and other re-distributive measures.

It also remains to be seen whether Egyptians will be able to create a better meritocracy, weed out the corruption that has set in like rot, and overcome the culture of ‘wasta’.“Egyptians will be the same. Changing governments won’t change mentalities,” says Ahmed Dessouki, sounding a note of caution and pessimism. “We should change from head to toe. The revolution was a good start, but we shouldn’t forget ourselves.”

But for many, the most significant change in Egypt has been a revolution of the mind, a discovery of the possible. “The revolution has already changed many Egyptians,” believes Noura Elhawary. “I don’t think the Egyptians who participated in the protests will accept to be humiliated by anyone after that, or not ask for their rights after that.”

Events in Egypt have also triggered a major change in outlook among Arabs in general. “Something changed in all of us, I believe. It has shown us that we are not mere extras in a script,” says Khaled Dabbagh, a Palestinian. “May the revolution not only survive but continue.”

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Egypt’s other Mubaraks

 
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By Khaled Diab

The imminent fall of Egypt’s dictator should embolden Egyptians, especially young ones, to deal with the mini-Mubaraks that hold Egyptian society back.

1 February 2011

As someone who has striven to get his head around Egypt’s apparent political apathy, the ongoing Egyptian revolution has been like a breath of fresh air. At first, it seemed like it wasn’t going to happen, that this would be yet another of the false dawns of recent years. Even as late as the morning of Tuesday 25 January, the police – during their national holiday – were out in such great force that Cairo was almost in lockdown, instead of the usual gridlock, and the streets were deserted of protesters.

Many Egyptians, nervously and excitedly following the situation, feared that the promised “day of wrath” would deflate into a day of mild frustration; that the police would, as they normally do, outnumber protesters, as if it were the regime that was the aggrieved party demonstrating against an “ungrateful” population.

But Tunisia has provided Egyptians with the necessary spark of hope that the oppositions’ rallying cry of  “Kefaya” (“Enough”) could truly be enough. And Egyptians from across the country and all walks of life have displayed courage, determination, camaraderie, solidarity and even humour in the face of adversity.

For a sceptic like me whose political rebellion has more often been in written words than in collective deeds, the drama and poignancy of the situation have been truly gripping, and I have caught myself fighting back tears: a weary-looking lone man holding up a sign which reads “kefaya” with a line of riot police behind him; protesters braving tear gas and beatings; ordinary, hard-pressed folk refusing to compromise with a figure they once feared, not to mention the solidarity and new sense of civic duty demonstrated in the volunteers securing law and order after the police abandoned their duties and melted into the night.

What I wouldn’t give to be a fly on the wall in Hosni Mubarak’s office right now, to learn how a man can live with himself when 80 million people hate him, and to try to fathom why he still clings on to power while the game is clearly up.

“Yesterday we were all Tunisian. Today we are all Egyptian. Tomorrow we’ll all be free,” said Amira Mohsen, a young Egyptian journalist, summing up the heady public mood. But democracy, if it comes, will not be the end but just the beginning of a very long and difficult process of change.

To their credit, the protesters have proven to be politically deft and in no mood for compromise, thereby avoiding the risk of lobbing off the head of the regime only for the body to sprout a new one before returning to business as usual.  Mubarak’s appointment of a vice-president Omar Suleiman (whose intended role may be to hold the fort until Mubarak’s son, http://chronikler.com/tag/gamal-mubarak/ Gamal, can mount a comeback) has backfired spectacularly as the million-strong march gathers pace as I type.

Nevertheless, even if full democracy is born on the banks of the Nile, this will not necessarily mean an end to authoritarianism in the country, because a legion of “mini-Mubaraks” are waiting in the wings.

Many of the opposition parties are possibly no better than the ruling National Democratic Party in terms of their attitudes to dissent. For example,  Mohammed Badie, the new leader of the Muslim Brotherhood is the embodiment of the conservative old guard that is completely detached from the party’s younger, more open and reform-minded members. This has resulted in the Brotherhood’s senior leadership becoming increasingly out of touch with the popular mood, as was reflected in their refusal to sanction or officially take part in the current protests, a position they were forced by events to revise.

In addition to dictatorships in political circles, Egypt is also burdened with a fair measure of social, professional and intellectual authoritarianism, with mini-Mubaraks running families, businesses and universities through the kind of deferential patronage made unpopular by the big man himself (I should, of course, point out that there are plenty of Egyptians who do not practise nor approve of authoritarianism).

But there are signs of hope that Egyptians will succeed in gradually breaking loose of this more ingrained authoritarianism. Sick and tired of how they’ve been messed around by their elders and supposedbetters, the disenfranchised young generation is increasingly making its presence felt. In fact, the current wave of protests was instigated by young people, who have managed to deploy social networking technologies and low-tech resourcefulness to powerful effect. And now that they’ve found their voice, perhaps they will no longer be silenced or sidelined, although, in a worrying sign, the emerging “national salvation” government is mainly made up of greying men.

I hope Egyptians will discover a new sense of self-confidence and self-esteem and never allow themselves to be cowed by authority again and that those in power will realise that tolerance of difference and dissent actually makes a society stronger.

Nevertheless, the sad fact remains that, in a world where little democracy exists between nations, even if Egyptians cast off the yoke of domestic tyranny in all its forms, the battle will not be entirely over if their choices and wishes are not respected by the dictatorship of mighty nations and corporations.

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Egyptian government fears a Facebook revolution

 
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By Osama Diab

Talk of banning Facebook is only the surface of a greater crackdown on independent media by an insecure government.

2 November 2010

Many Egyptians, in what is still a police state, regard Facebook as a safe haven where they can campaign and express their opinions freely. But that could soon change following a crackdown by the authorities against various types of media.

In Egypt, many opposition movements have either started or grown significantly on Facebook, most notably the 6th April Youth Movement and the national campaign to support Nobel peace prize winner Mohamed ElBaradei as a presidential candidate.

Understanding the impact Facebook now has on Egypt’s political life, the Egyptian TV’s most popular talk show, Masr el-Nahrda (Egypt Today), suggested banning Facebook or passing a law to regulate Facebook activities in Egypt.

The show’s host, Mona el-Sharkawy, and her two guests heavily criticised Facebook and warned viewers against its evil and how it can be used by intelligence apparatuses all over the world to gather secret information about target countries.

Gamal Mokhtar, a technology expert and a guest on the show, said that Facebook has definitely revealed itself as a political tool used by foreign powers to obtain secret information about certain countries.

“We need to prevent problems, strikes and vandalism in the country by regulating it,” said the technology expert. el-Sharkawy also cited the 6 April Youth Movement as an example of how Facebook can be used destructively. She claimed (on no factual basis) that members of the group, which started on Facebook, had destroyed Tahrir Square in Cairo during one of their protests.

This comes at a time when a crackdown on independent media is under way in Egypt ahead of both parliamentary and presidential elections. Ibrahim Eissa, the former editor of the al-Dustour independent newspaper, predicted a crackdown on the internet following the attack on many other media outlets.

“Perhaps soon we’ll see urgent legislation to snuff out Egyptians’ freedom of expression on the internet. And several understandings will be arrived at with representatives of the western media in Egypt,” Eissa wrote two days before he was dismissed from his post as al-Dostour‘s editor-in-chief.

Many other notable figures critical of the regime’s violations were also recently stopped from doing their jobs. Prominent political analyst Hamdi Qandeel and the internationally renowned novelist Alaa ElAswany have both had their columns in al-Shorouk newspaper removed.

Other pre-election measures have included stopping the broadcasting of four independent satellite channels and putting restrictions on the mass sending of mobile text messages (a practice widely used for campaigning by opposition movements in Egypt).

The recent media crackdown – and the talk of “regulating” Facebook in Egypt – is an indicator that the regime does not have the slightest intention of playing the political game fairly and freely. The crackdown is fed by the regime’s insecurity as it loses public support. With such lack of popularity, the regime has to choose between losing and cheating – and losing doesn’t sound like a viable option.

It won’t be surprising if the government tries to link some criminal incidents with the use of Facebook in order to gain support for regulation – for example, by making it a crime to start a political group on Facebook.

Worried by the fact that the state TV is only a tool for delivering the government’s message and that criticism of Facebook was probably not an arbitrarily chosen topic, a Facebook group entitled “together to stop the ban of Facebook in Egypt” has started campaigning and attracted more than 10,000 members in just a few days.

The suggestion of a ban on Facebook shows the regime is worried of any medium that shows real trends and statistics in Egypt, which they have no control over. It’s also because the regime is definitely losing the Facebook numbers game; it’s hard to imagine that Mokhtar would have still suggested control over the social network if it was President Hosni Mubarak who got a quarter of a million fans on his page rather than ElBaradei.

This column appeared in The Guardian Unlimited’s Comment is Free section on 21 October 2010. Read the related discussion. Reprinted here with the author’s permission. © Osama Diab. All rights reserved.

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Egypt’s heartless economic growth

 
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 By Osama Diab

Economic growth in Egypt has mainly benefited the well-off, with many of the poor falling off the tightrope of the poverty line.

18 October 2010

Two and a half years ago, a usually hectic Cairo became quiet and empty. It was the afternoon on a working day, when streets are normally congested with endless queues of cars. Government officials blamed the lull in activity on a sandstorm. But it wasn’t sand that kept people at home – it was a storm of anger, sparked by textile workers in the Nile Delta city of Mahalla.

On 6 April 2008, Mahalla carved out its name as a centre of labour resistance. A hundred kilometres away, much of Cairo went on a general strike in solidarity with Mahalla’s textile workers. Many across the nation also went on strike at home or protested in solidarity with them. And many have continued to commemorate the date of 6 April in the years following by staging demonstrations. There is also a prominent opposition youth movement named after the 6 April events.

While the city of Mahalla was literally set on fire due to clashes between the police and the public, government officials in Cairo were busy concentrating on their goals of achieving high economic growth rates and attracting foreign investment. The Egyptian cabinet prides itself on recent signs of economic wealth. Egypt’s economy (nominal GDP) has tripled in less than 10 years, from LE373.6 billion in 2001 to LE1,008 billion in 2009. All economic performance indicators have been positive, especially since the appointment of Prime Minister Ahmed Nazif’s cabinet (aka the ‘businessmen cabinet’) in 2004. 

Investment has also been flooding into the country in large amounts, making Egypt a major destination for foreign direct investment (FDI) in the Middle East and Africa. In 2001, Egypt received US$500 million in FDI, which increased 24-fold to US$12 billion in 2007, according to the World Investment Report.

It wasn’t long before the new money became visible. North Coast resorts, Italian designer shops, international high-end cuisine from all over the world, and mansions and luxury compounds springing up in New Cairo and 6 October City are all signs of this newfound wealth. Ahmed Ezz, businessman and National Democratic Party secretary-general for organisational affairs, famously argued that the increasing sales of luxury cars are living proof that Egypt is much more prosperous now than before. But, more accurately, these increased sales are living proof that the 1% of Egyptians who can now afford luxury cars are more prosperous.

No one can deny the rapid expansion of Egypt’s economy in the past decade. Egypt saw high growth rates of 7% for three consecutive years prior to the global economic downturn. The government is proud, but is the average Egyptian also proud?

Not really, because it was only when Egypt was witnessing this impressive yet questionable growth that labour strikes spread like wildfire. Social tension, if not social unrest, is on the rise, and political stability is at stake. 

Despite significant growth and the flow of large amounts of cash, many Egyptians still struggle to put food on the table. Labour strikes have been increasing in number as a new way of demanding change. It is obvious to any observer that something has gone wrong: the new money was not enough to stabilise the country socially and politically. On the contrary, an increase in negative social and political vibes have coincided with positive growth, an irony many experts and analysts are trying to grasp.

“We want to reach the poverty line”

Hundreds of strikes have been calling for the settlement of overdue payments or an increase in extremely low wages. A climax was reached on labour day this May when Egypt’s workers collectively demanded a minimum wage of LE1,200. Their slogan was “We want to reach the poverty line.”

With all the ostentatious signs of wealth and prosperity surrounding Egypt’s poverty-stricken, and with high inflation triggered by rapid economic growth, LE1,200 seems to be only just adequate for workers to survive. But the government does not agree.

It seems that Egypt’s government suffers from its businessman mindset. It is happy that the country is making profit, but fails to recognise there are other aspects to a country that need to be addressed: a nation is not just an enterprise.

The missing link in Egypt’s development formula is the social and political dimension neglected by the Nazif cabinet . The cabinet runs the country in the same way its members run the companies they own, where the only goal is to make profits on the balance sheet at the end of the year.

They also see a booming economy in the circles of the other businessman they are surrounded by, and it can be observed, from their statements – such as Ahmed Ezz’s pronouncement on luxury car purchases – how isolated they are from reality.

Trickle-down should not be left to nature

The government has been promising Egyptians that trickle-down will eventually happen and that citizens must wait and be patient before they can reap the harvest of economic growth, when the wealth trickles down to all layers of society.

We have been patient, but everything seems to be going in the opposite direction. According to the Human Development Report of 2010, Egypt ranks 123 out of 182 when it comes to income equality, with the richest 10% controlling 27.6% of Egypt’s wealth. Egypt ranked 111 out of 177 in the 2006 report.

According to Ahmed el-Sayed el-Naggar, economist and editor-in-chief of the al-Ahram Centre for Political and Strategic Studies’ annual economic report, there are two things that are vital if the whole of society is going to benefit from economic growth and if income is to be distributed more equally: taxes and wages.

One of the main objectives of taxation is redistributing wealth. In most tax systems, the more you make , the greater the percentage the government charges you in order to carry out its infrastructure projects and offer social services, such as pensions, healthcare, and so on.

In Egypt, there are only three tax brackets, with the highest starting at LE40,000 a year (LE3,333 a month). In other words, citizens making LE40,000 a year are positioned in the same bracket as those who make hundreds of millions. According to el-Naggar, the fewer tax brackets there are, the less efficient and the more unequal the system is. Imposing higher rates on upper-bracket income is a conventional and well-known way to redistribute wealth, he says.

Let’s compare the tax system in Egypt with that of other countries. In the United States, the bastion of capitalism, the highest income tax band is 35%, while it reaches 52% in some European countries, such as the Netherlands. In Egypt, Law 91/2005 reduced the highest income tax band from 42% to just 20%, as part of the government?s tax reform plan.

el-Naggar believes the current wage system in Egypt is one of the worst in the world. “It forces people to take bribes and steal, because it’s impossible to live off that income,” he says.

According to el-Naggar, the minimum wage in the government for a university graduate is LE108, which is only enough to buy 2.5kg of meat. In contrast, in 1979, the minimum wage for graduates was LE28, which was worth 35kg of meat. “So even if we have growth, the upper class is in total control of the newly obtained wealth,” says el-Naggar.

“The growth was more in the financial economy than the real productive economy,” explains el-Naggar. “The other thing is that growth is not real unless accompanied by social policies that improve the distribution of wealth through having a fair wage system, a fair taxation system, and a fair subsidy system.”

 This article was first published in the al-Borsa newspaper on 26 September 2010. Republished here with the author’s permission. ©Osama Diab.

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