America and Europe’s real “homegrown terrorism” threat

 
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By Khaled Diab

The Boston marathon bombings have refocused attention on the threat of “homegrown terrorism”. But there is a much more dangerous domestic threat.

Tuesday 30 April 2013

The tragic and bloody conclusion of this year’s Boston marathon, and the subsequent dramatic manhunt to capture the suspected perpetrators, has  had America and much of the world transfixed.

In the immediate aftermath of the attack, which left three dead and over 180 injured, I was relieved that the American media, with the exception of serial offenders like The New York Post, were reluctant to point fingers and took a largely wait-and-see approach.

They had apparently drawn some valuable lessons from the shameful Anders Breivik debacle, when early media reporting and idle “expert” speculation identified, without a shred of evidence, the worst massacre in Norwegian history as the work of Islamic extremists.

Once it was revealed that the Tsarnaev brothers, two ethnic Chechen-Dagestanis who have lived in the United States for the past decade, were the alleged suspects behind the attack, the keeps holding back the tidal wave of speculation broke.

The coverage has so far focused on connecting Dzhokhar and Tamerlan Tsarnev to radical Islamists, particularly Chechen groups, but no solid connections have yet been uncovered and plenty of contradictory evidence has been unearthed.

The semantics of the media lexicon has been interesting to observe. Even the sombre and authoritative voice of The New Yorker, whose coverage of the Boston tragedy has largely been nuanced and sophisticated, described the bombing as “the most serious terror attack in America since September 11th [2001]”.

If that were the case, then the Boston attack should be a cause for relief rather than panic, since, though every death is a tragedy, the death toll is a thousandth of that of the 9/11 atrocities.

But the United States has actually been the target of numerous “terrorist” attacks since 11 September 2001 that would make the carnage at the Boston marathon pale in comparison. One of the worst recent examples was the shooting at the Sandy Hook Elementary School in Newton which left 28 people dead, of which 20 were children.

When I tweeted this to The New Yorker, dozens re-tweeted my observation in agreement. However, there were also plenty of dissenters. “Terror is an act of violence to achieve a political end,” one typical tweet countered.

We will never know what motivated Adam Lanza, the young gunman behind the Sandy Hook massacre, as he killed himself before police could interrogate him. But even, as seems likely, he had no explicit political agenda, his acts, at least according to US law, would count as “terrorism”.

In the mid-1970s, the Law Enforcement Assistant Administration’s National Advisory Committee on Criminal Justice Standards and Goals classified six types of terrorism, including “non-political terrorism”. Both US federal regulation and the FBI define terrorism as “the unlawful use of force or violence… in furtherance of political or social objectives”.

This raises a couple of intriguing questions. Why did US officialdom and the media fail to describe Sandy Hook as terrorism and why have American commentators and reporters rushed to assume a political motive for the Boston attacks, even though older brother and presumed mastermind, Tamerlan, seems to have had plenty of personal issues and private grievances?

It would seem that even if terrorism does not have to be political, the use of this loaded term is often politically motivated. Mass shootings probably don’t make it on US society’s radar as “terrorism” partly due to the polarised firearms debate. Can you imagine what kind of a stink the gun lobby and people who believe that bearing arms is their constitutional right would whip up if the media or authorities started classing Newton as a terrorist atrocity?

In addition, there is simple human nature. It is much easier to vilify and blame those regarded as outsiders than those you view as your own. This can be seen, for example, in how conservative Arabs view Muslims in the West as “oppressed” but refuse to use the same label for the Middle East’s Christian minorities.

Likewise, while Americans and Europeans, especially conservatives, do not hesitate to call a spade a spade when it comes to Islamic terrorism, even when it isn’t, the situation can be very different when it comes to their own.

Take Breivik. When the identity of the perpetrator became known, “terrorism” and its derivatives suddenly vanished to be replaced by the more neutral “attacker” or “gunman”, and the media drew comfort from describing Breivik as a “lone wolf” or “madman”.

Why all the fuss, some might grumble, it is just semantics?

Well, the selective use of such emotive words as terrorism can have very serious real-world consequences. Ask Salah Barhoun, falsely identified as a suspect on social networking sites, who, fearing for his life, turned himself in to the police to clear his name.

In addition, this selectivity can magnify certain threats while downplaying others. Almost a year to the day before Anders Breivik went on the rampage, I wrote a column for The Guardian in which I argued that neo-Nazism and other far-right ideologies constitute a greater menace to Europe than Islamic extremism.

Numerous commenters dismissed my hypothesis as “scaremongering” and “agenda-pushing”. In fact, a common refrain among conservatives and Islamophobes is that “Not all Muslims are terrorists but the majority of terrorists are Muslims.”

While this is true in Arab and Muslim-majority countries, where the threat posed by radical Islam must not be underestimated, it is certainly not the case in the West.

Yet even our gatekeepers underestimated this menace. In its 2011 report on terrorism in Europe the previous year, Europol judged that the “threat from right-wing extremism appears to be on the wane”.

Post-Breivik, the agency’s tone has changed. “Not one religiously-inspired terrorist attack on EU territory was reported by member states,” Europol noted of the previous year in its 2012 report, when “the majority of attacks were committed by separatist groups.”

“The threat of violent right-wing extremism has reached new levels in Europe and should not be underestimated,” the report stressed.

You would never have guessed this was the situation from public discourse and mainstream media coverage. On both sides of the Atlantic, “homegrown terrorism”, in most people’s minds, refers to the exotic, invasive Islamic variety, not the local common-or-garden breed.

Echoing these worries, albeit moderately, US President Barack Obama asked after the conclusion of the Boston marathon manhunt: “Why did young men who grew up and studied here as part of our communities and our country resort to such violence?”

The same question could have been asked about Lanza.

Across the Atlantic, a number of European countries have also been seized with a similar apprehension, as reports of young Muslims going off to fight in Syria surface. For example, here in Belgium, police recently raided dozens of homes of suspected recruiters and politicians are talking about taking drastic measures, such as confiscating the identity papers of young men at risk of taking flight or even passing specific legislation.

Although I understand why the state would be concerned about the security risk posed by traumatised and possibly radicalised fighters when they return, the fact that fewer than a hundred Belgian Muslims are thought to be fighting in Syria suggests that the public panic far outweighs the actual riskss.

It is high time for Europe and the United States to do some soul-searching and be honest with themselves about where the threats to their domestic security truly lie. This will not only aid them in underwriting the safety of their citizens, it will also help remove the distrust surrounding a stigmatised minority.

Follow Khaled Diab on Twitter.

This article first appeared in The National on 27 April 2013.

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Obama, enough listening, it’s time to act

 
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By Khaled Diab

Barack Obama’s plan to “listen” when he visits Israel and Palestine is not enough, the US president must act to launch a people’s peace process.

Wednesday 13 March 2013

Official White House photo by Pete Souza. www.whitehouse.gov

Official White House photo by Pete Souza. www.whitehouse.gov

Sages through the ages have told us that listening is a virtue – and US President Barack Obama is apparently heeding their advice. According to the new US Secretary of State John Kerry, Obama “wants to listen” during his upcoming visit to Israel and the Palestinian territories this spring.

But is this wise?

“We’re not going to go and sort of plunk a plan down and tell everybody what they have to do,” Kerry explained. And more recently, a senior US official noted: “The Israelis and Palestinians must decide what they want to do, and we’ll be happy to help.”

On the face of it, this sounds like a sensible course of action. One of the things the United States is most regularly criticised for is its dictatorial foreign policy tendency to impose its will on smaller countries.

In addition, the sympathetic and optimistic might read into Obama’s reticence a judicious and prudent silence. After all, if Washington plans to (re-)launch a serious new bid to resolve the Israeli-Palestinian conflict, Obama may be keeping his cards close to his chest, given the enormous obstacles that stand in the way of peace and the potentially dire consequences of further failure.

But judging by Obama’s first term and the state of the union speech inaugurating his second – in which the only mention of the Holy Mess was the president’s reiteration of his oft-repeated pledge to “stand steadfast with Israel in pursuit of security and a lasting peace” – “listening”, the sceptic in me is tempted to conclude, sounds a lot like code for inaction and maintaining the status quo.

And maintaining the status quo has been the hallmark of Obama’s presidency, as I predicted even before he became president and after his famous Cairo speech.

“The visit will be a good opportunity to reaffirm the strong and enduring bonds of friendship between Israel and the US,” Washington’s ambassador to Israel Dan Shapiro said. And in case anyone was in any doubt that this would be more than a photo-op, Obama will be feted wherever he goes and offered the Presidential Medal of Distinction during his visit – perhaps in an effort by Shimon Peres to exercise damage control following Binyamin Netanyahu’s disastrous attempt to influence the U.S. electoral process.

And if media reports are to be believed, security, or at least the illusion of it, will trump peace. The American president, Israel’s Channel 10 has claimed, intends to tell Netanyahu that a “window of opportunity” for a military strike on Iran will open in June 2013.

So, rather than chart a course towards peace between Israelis and Palestinians, Obama’s visit could trigger a plunge towards regional conflict. Meanwhile, the true “window of opportunity” and key to Israel’s future security, the Palestinians, will be ignored, relegated to non-issue status, even if they deserve their freedom and dignity, rather like they were during the Israeli elections.

However, Palestinian impatience and frustration is simmering near boiling point – with renewed talk of a third intifada, though a full-scale uprising has yet to erupt – as reflected in the collective prisoner hunger strike and demonstrations to end detention without trial following the death in Israeli custody of Arafat Jaradat.

But inaction on the Palestinian-Israeli front is not an option – at least not for anyone desiring a better and fairer future, and avoiding future escalations of the conflict. In addition, if Obama wishes to secure a lasting legacy for his presidency and to earn the Nobel peace prize he was prematurely awarded, he must do more than listen. He must take robust action.

But what can and should the American president do?

Well, freed of the spectre of re-election, Obama has the space, if he so wishes, to work towards radically redefining the US approach to the Israeli-Palestinian conflict. The first step, in my view, is for him to announce publicly that the failed, discredited and ineffective Oslo process will be abandoned.

One reason why the peace process broke down is that Washington has never succeeded in playing the role of an honest and impartial broker. To address this shortcoming, Obama should announce his intention to turn peace mediation into a truly multilateral process not only by giving the toothless Quartet real teeth but also by bringing in the Arab League and other influential and important members of the international community.

In order to focus the Israeli and Palestinian leaderships’ minds, Obama should harness and mobilise all the diplomatic and economic carrots and sticks at his disposal – and encourage international partners to do the same.

For example, he should significantly downsize US military aid to Israel – though this seems highly improbably, given new Defence Secretary Chuck Hagel’s assurances that American military assistance would continue, even as the United States hangs precariously off a fiscal cliff – and security assistance to the PA. Obama should also make continued aid to both sides contingent on progress towards peace. In Gaza, where far too many sticks have been deployed, inhumanely and ineffectually, Obama should offer to end its destructive international isolation and he should start a dialogue with the Hamas leadership – perhaps even visiting the Strip, which would be a huge symbolic act of peace and conciliation.

Of course, as decades of foreign meddling going back to the 1947 partition plan and before have clearly demonstrated, there can be no lasting resolution without broad domestic buy-in, among both Israelis and Palestinians.

This involves forcing the leaders on both sides – who are blighted with serious visionary myopia, lack courage, represent too many vested interests, and suffer from ideological paralysis and ineptitude – to take action by giving representatives of every strata of Palestinian and Israeli society seats at the negotiating table.

This may seem like a recipe for chaos, disaster and deadlock, but I am convinced that direct public dialogue and participation is essential if this impasse is ever to be overcome. One factor that has held back a peace deal, even at the most pragmatic and optimistic of times, is the fear that the negotiators would not be able to sell the agreement to their respective constituencies, particularly the radical elements among them.

By involving the public from the start, the entire process is given democratic legitimacy and ensures that there will be a groundswell of popular opinion for any accord when it comes time to sign on the dotted line.

Moreover, such a process would allow an honest public debate to emerge, within both societies and between them, which would most likely strengthen the hand of moderates and pragmatists, allowing the emergence of robust pro-peace alliances, and would shed light on who the true villains of the peace are.

Most importantly perhaps, public involvement would challenge the current levels of endemic popular apathy, cynicism, distrust and despair by empowering people to take direct responsibility for their future, and that of their children. And with apathy and despair, the best allies of extremists, out of the way, pragmatism and moderation might finally win the day.

Some might wonder how on earth you’re going to get two such fractured and divided societies, not to mention determined foes, to agree on the colour of the stationery, let alone the outlines of a comprehensive peace deal.

Well, poll after poll after poll keep suggesting to us that the public in Israel and Palestine are more sensible than their leaders, so it’s time to put that hypothesis to the test. Moreover, “comprehensive” is unlikely to happen, because as bitter experience shows, no wand exists to magic away decades of animosity and wrong turns.

Instead, we should take an immediate and incremental approach. Anything agreed on by the majority of people on both sides, no matter how small or apparently insignificant, should be put to an immediate referendum and implemented straight away. This would gradually improve the situation, create positive momentum, and build a house of peace, shalom, salom, or even salom, one brick at a time.

“All of us have a responsibility to work for the day when the mothers of Israelis and Palestinians can see their children grow up without fear,” Obama said in Cairo, at the beginning of his first term. I hope he lives up to this responsibility by supporting and facilitating a peace of the people, by the people and for the people.

___

Follow Khaled Diab on Twitter.

This article first appeared in Haaretz on 10 March 2013.

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Gay pride (and prejudice) through the ages

 
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By Khaled Diab

Historical examples of homosexuality being tolerated by Judaism, Christianity and Islam can help overcome homophobia and reinvent these faiths.

Thursday 28 February 2013

Were the Christian martyrs Saint Sergius and Saint Bacchus involved in a medieval "same-sex union"?

Were the Christian martyrs Saint Sergius and Saint Bacchus involved in a medieval “same-sex union”?

It is almost spring, and love, of the gay variety, seems truly to be in the air. The last few weeks have brought a constant stream of good news for LGBT communities in Europe, not to mention encouraging developments in the United States and even within the Catholic Church.

British and French MPs spread the love in the run up to Valentine’s Day by giving non-heterosexual marriage a resounding vote of confidence, while Germany’s Constitutional Court ruled in favour of so-called “successive adoption” by same-sex couples.

Across the Atlantic, where same-sex marriage has faced stiff opposition from religious and social conservatives, a pro-gay marriage ad campaign featuring prominent Democrats and Republicans, including Dick Cheney and Colin Powell, has just been released, while there is talk that Barack Obama is planning to utilise the Supreme Court to push for same-sex matrimony.

Homosexuals, not to mention feminists, have toasted the resignation of Pope Benedict XVI, who “made homophobia one of his battle cries”, according to one activist. This has left many in the LGBT community hopeful that the next and future popes will be more relaxed towards questions of sexuality, while activists have been urging the Vatican to wake up to reality.

“There are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God’s plan for marriage and family,”  wrote Cardinal Ratzinger, the Holy Father’s previous incarnation, in an opinion he wrote for his predecessor Pope John Paul II in 2003 on the issue of same-sex marriage.

Why? Apparently, because “marriage is holy, while homosexual acts go against the natural moral law”.

Although the argument that homosexuality is unnatural is contrary to the available scientific evidence and undoubtedly angers gay communities and their supporters, this idea is common not only in the Catholic Church, but in other branches of Christianity, Judaism and Islam.

However, despite Ratzinger’s protestations, deep, deep inside Christianity’s historic closet, there was greater tolerance of homosexuality than appears at first sight. Although the medieval and pre-modern church, especially during the various inquisitions, was well-known for persecuting and killing homosexuals, it may, at least at times, have been rather gay-friendly.

For example, though the modern clergy, with the exception of some reformist churches, tends to reject the idea of gay marriage, it appears that two men – but not women – could sometimes be joined in holy union in the Middle Ages.

In a practice known as Adelphopoiesis, two men would be joined in what American history professor John Boswell has controversially described as “same-sex unions”, although his contention has been challenged by the clergy and other scholars who insist that, though the practice walked and talked rather like a church wedding, the union in question was actually a spiritual and celibate one and closer to the concept of “blood brotherhood”.

Although the practice of Adelphopoiesis may strike the modern reader as surprising, once it is placed in the context of Greco-Roman culture, which had a profound impact on early Christian and Muslim ideals, it is not. In the male-centric classical view, men’s affection for each other was the most sublime form of love, while women didn’t really count for much, as attested to by the absence or belittling of lesbianism in classical, Judaic, Christian and Islamic traditions.

This idea of the superiority of male love, and the tolerance thereof, can be seen in the odes to homoerotic passion of the camp and irreverent Abu Nuwas, the Abbasid court laureate who was believed to be the greatest poet in Islam, and whose work was not censored, strangely enough, until the early 20th century.

Moreover, medieval Islamic scholars tended to hold that male homosexual acts did not merit worldly punishment, rather like how ancient Jewish legal practices upheld such strict rules of evidence in cases of “sodomy” that it was near impossible to prove and secure a death sentence. This is a far cry from the contemporary puritanical attitude towards homosexuality in much of the Muslim world, where gay people often potentially face the death penalty

The sublimation of mutual male affection has been (re-)interpreted by modern scholars, commentators and even clergy as a sign of homosexuality in the most unexpected quarters. Not only have many interpreted Jalal al-Din Rumi’s love poetry, or ghazal, dedicated to his older spiritual master Shams-e-Tabrizi, as a sign that the legendary Sufi poet had homosexual tendencies, there have even been suggestions that none other than Jesus Christ was gay.

That a man in his 30s apparently had no wife or girlfriend, even though Jewish law would have allowed him to marry, but was friends with a prostitute, hung out with a dozen other blokes, including one “Beloved Disciple”, in the words of the Gospel of John, could be interpreted as repressed homosexuality by the modern secular ear. Needless to say, the very suggestion is rejected as outrageous and insulting by the church and the majority of Christians.

Although early Christianity and medieval Islam seemed to have adopted some elements of the classical tolerance of certain aspects of homosexuality, at least the male variety of it, all the Abrahamic faiths have inherited the Old Testament tradition which condemns as sinful homosexual acts (the idea of homosexuality or sexual orientation did not really exist until modern times, or was at the very least more fluid).

For instance, both Christianity and Judaism draw on the Book of Leviticus (18:22) which commands the believer: “Thou shalt not lie with mankind, as with womankind: it is abomination.”

One reason why homosexuality elicits such a disproportionate reaction in all three religions is because of its powerful potential to subvert the traditional patriarchal order. Traditional models of marriage, after all, are more about procreation than recreation, and about prescribing and cementing a strict gender hierarchy, in which man sits on the throne and woman washes his royal feet. “Same-sex marriage fundamentally challenges the basic sexual premises of marriage as a contract,” writes Kecia Ali, a professor of religion, in her taboo-shaking book Sexual Ethics and Islam.

The most common justification for the prohibition on homosexual behaviour in the Judeo-Christian-Islamic tradition is, of course, the allegorical tale of Sodom and Gomorrah, two Biblical cities which were destroyed by fire and brimstone for their sinfulness. Although none of the scriptures spell out homosexuality as the nature of the sins committed by the Sodomites, who wanted to rape God’s angels, sodomy, or liwat (i.e. pertaining to Lot’s people) to Muslims, has for centuries been assumed to relate to anal sex, or more broadly, homosexual male intercourse.

This is not a valid connection to make, many contemporary activists claim. “Reading the story of Sodom as being about homosexuality is like reading the story of an axe murderer as being about an axe,” writes Jay Michaelson, the American-Jewish academic and activist.

But is such revisionism honest? I believe that, in the balance of things, the Abrahamic tradition is homophobic, as was the Greco-Roman tradition, though to a lesser degree. Nevertheless, though such revisionism may not be honest, it is useful and perhaps even necessary, to bring religion into the 21st century.

While I personally reject religion because of its intrinsic contradictions and inherent unfairness, I accept that faith can give a structure to the world for believers, and a perceived higher purpose to their lives.

That is why religion has been invented and reinvented endlessly over the centuries. What we call Judaism, Christianity and Islam today, for instance, bears little resemblance to their original counterparts. And just as no modern believer seriously accepts their religions’ ancient attitudes towards, for example, slavery and warfare, people will one day hopefully look back on the current debate over homosexuality and faith as archaic.

___

Follow Khaled Diab on Twitter.

This article first appeared in Haaretz on 26 February 2013.

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Egypt’s women of mass destruction

 
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By Khaled Diab

Does a gaff about rural women’s breasts belie the belief among Egypt’s new Islamist leadership that women are the source of all society’s ills?

Wednesday 13 February 2013

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When it comes to confessionals, Egypt’s unpopular prime minister Hisham Qandil has redefined the term “making a clean breast of things”. With the country in the grips of a new wave of protests and street clashes and the economy in tatters, the premier decided to get a vital matter off his chest during an open meeting with the media: rural women’s breast.

“There are villages in Egypt in the 21st century where children get diarrhoea [because] the mother nurses them and out of ignorance does not undertake personal hygiene of her breasts,” he said, to the visible discomfort of his audience, especially the women in it.

Qandil’s remarks have been met with widespread derision and mockery in Egypt’s famously sarcastic social and independent media, with many requesting advice from the PM on other health and domestic issues. “A question to his eminence the prime minister,” one twitter user wrote, “can I wash my boy’s clothes with his father’s white galabiya or will the colours bleed?”

“Mum says she wants the recipe for Balah el-Sham in your next press conference,” another requested.

“Soon, they’ll be broadcasting Qandil’s press conferences on Fatafeat (a cookery channel),” one wit predicted.

There are other unexpected causes of the runs, one commenter revealed: “I’m the one who got diarrhoea when I realised you were Egypt’s prime minister.” And this observer is not alone: millions of Egyptians view this former irrigation minister as Egypt’s new secretary of state for irritation.

Although stage fright – or performance anxiety – caused by speaking before the tame cameras of Egypt’s state television may have caused Qandil to confuse women’s nipples with the teats of baby bottles, there is the possibility, however faint, that the prime minister is privy to some groundbreaking research which the rest of us humble mortals are unaware of.

After all, unlike the “ignorant peasants” he lambasts, Qandil has a master’s degree and a PhD in agricultural engineering from two different US universities, though one is located in Utah, where his views of science may have been coloured by the local culture. If “creationist” pseudoscience can posit that the universe was created less than 10,000 years ago and advocate what I call the “Fred Flintstone” theory of the Jurassic age, why can’t Qandil find a causal link between dirty boobs and the runs?

However, a cursory perusal of the scientific literature on breastfeeding uncovers no connection between the cleanliness of a mother’s breasts and diarrhoea in her infant. In fact, mother’s milk is described by doctors as “liquid gold” and is a good preventer of and antidote against diarrhoea.

Qandil’s remarks confirm previous theories that denial truly is a river running through the minds of Egyptian officials.

But wouldn’t life be so much easier for the new PM if his theory were correct? Then, instead of being forced to grapple with the problems his government has inherited from the former regime – poverty, pollution, unhygienic water supplies, poor nutrition, high illiteracy – he could solve the daunting challenge of high infant mortality in the countryside by simply going online and ordering millions of packets of antibacterial wipes or, more ambitiously yet, install a power shower in each rural mud-brick home.

The cynic in me suspects that this could be what is behind Qandil’s gaff: the desire to divert attention from his government’s failure to do anything constructive about, and find simplistic, quick fixes for the country’s nagging socio-economic problems.

This interpretation would actually be a relief in comparison with the prospect that Qandil, a supposedly highly educated man, actually believes what he said. But I fear that the prime minister may well have been deadly serious.

His outburst is reflective of the new Islamist leadership’s – and the conservative constituency they represent – obsession with women and the female body, and their apparent conviction that all society’s ills can be traced back to a woman’s breasts and vagina, and a family’s and society’s honour hangs on that flimsy thread known as the hymen.

This reality about Egypt’s body politic was on full display during the recent controversy surrounding the nude Egyptian protester, Aliaa ElMahdy, whose naked body was transformed by conservatives into some kind of biological WMD – a dirty bomb – amid suggestions that she could singlehandedly obliterate Egypt’s social fabric.

Interestingly, from a psychological perspective, is how religious conservatives appear to be obsessed by what they find most reprehensible, and fantasise, like the “Desert Fathers” did of Satan tempting them away from their solitude with sexual dreams, about the female body.

An extreme, and extremely warped, example of this was the infamous and widely condemned fatwa by a cleric of al-Azhar who creatively resolved the conservative conundrum over mixed workplaces by suggesting women breastfeed their male colleagues, thereby becoming their “mothers”.

Rather than the “penis envy” Freud developed, it would appear that Egypt, and patriarchal society in general, is obsessed with breast and vagina envy. Echoing the “War on Women” across the Atlantic, Islamists, particularly ultra-conservative Salafists, have launched a far more vicious offensive against Egyptian women, which has played itself out on the streets, in the form of violence, including the rape, of female protesters and then blaming the victim for the crime she endured.

But Egyptian women and their allies have not taken this passively, and have been out in force demanding their rights – and granting them full equality will be good both for women and society as a whole, despite the anxieties of the patriarchy.

Follow Khaled Diab on Twitter.

This article first appeared in The Huffington Post on 7 February 2013.

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Zwarte Piet, a bitter treat

 
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By Laura Boerhout, Mariska Jung and Paul Marcinkowski

Sinterklaas (Santa Claus) brings joy  to millions in the Low Countries. But his dark-faced helpers, Zwarte Pieten, are racist and a colonial throwback.

5 December 2012

Zwarte Piet and Sinterklaas on parade. Photo: ©Hans Splinter

The fifth and sixth of December are the most joyous days of the calendar for most Dutch citizens. Family and friends gather to celebrate the country’s largest holiday, Sinterklaas (Sint Nicolaas), when presents, candy and pepernoten are exchanged.

Already in mid-November Sinterklaas, who is the forefather of the American “Santa Claus”, arrives on a steamboat together with his black-faced servants called Zwarte Pieten (Black Petes). Riding his white horse and dressed in a red bishop’s cape, Sinterklaas towers above his dark helpers.

Across the world, people have been appalled by the Zwarte Pieten and their painted-on black skin, bright red lips, curly black-haired wigs and 17th-century page costumes, but this outrage has generally failed to make inroads in the Netherlands. Nevertheless, a growing number of Dutch citizens are struggling to convince mainstream public opinion that the figure is a hurtful and racist caricature and as such should be abandoned or transformed.

Last year, two Dutch social activists tried to challenge public perceptions of the Zwarte Pieten. Quinsy Gario and Kno’Ledge Cesare joined the crowd awaiting the arrival of Sinterklaas’s steamboat holding up T-shirts which read “Zwarte Piet is racism”. The two protesters were quickly tackled to the ground by the police and arrested while the media painted them as the bad guys.

In fact, the public mood is so supportive of Zwarte Piet that any utterance against the practice is almost always immediately silenced and ridiculed, preventing a real discussion from ever getting started. But what is behind the strong opposition of grownups in the Netherlands to transforming a children’s holiday into something less offensive by removing these black-faced servants? This requires a consideration of Zwarte Piet’s history and colonial symbolism.

 The dark history of Santa’s little helpers

Zwarte Piet has been a reflection of fluid and shifting racial biases and political developments since the colonial period. Prior to the 19th century, Sinterklaas’s helpers tended to be demons and spirits. Then, amid the campaign to abolish slavery, it was in the mid-19th century that Zwarte Piet was introduced in the classroom as an educational tool to scare children into behaving well. While dark-skinned slaves were being freed from their enslavement, Zwarte Piet continued to be imprisoned in the colonial ideology of the superiority of whiteness.

In the 1960s, when it became socially unacceptable to physically punish children for misbehaving, Zwarte Piet shifted from one stereotypical caricature to another – from an angry and scary servant to the childish, simple buffoon who spoke with a fake Surinamese accent and poor Dutch grammar.

As cultural sensitivities grew in the 1980s and 1990s, resulting from protests articulated predominantly by people from the former colonies, Zwarte Piet lost his big, bright red lips and golden earrings in an attempt to make the figure less offensive. It is this transformation that makes proponents of Zwarte Piet argue that he and Sinterklaas are now friends in an equal relationship with each other. Nevertheless, Zwarte Piet is still depicted as inferior to his white master – after all, he still wears a costume that was worn by enslaved servants.

The concept of Zwarte Piet evolved simultaneously with the way race is perceived at any given point in time. Defenders who claim that the figure is not inherently connected to racism obviously miss this point.

In contrast to the US, where the practice of blackface became a taboo following the civil rights movement, the Dutch continue to deny the racist elements in the Zwarte Piet figure. Jan van Wijk, president of Sint Nicolaas Genootschap Nederland, an organisation fighting to get Sinterklaas on to the UNESCO World Heritage list, argued in an interview that Zwarte Piet has been transformed from a racist caricature to “a family-friendly holiday icon on par with Sinterklaas”.

Arguments like this seem to imply that the Dutch have moved past race. But as long as Zwarte Piet is forced to be a black person, the argument that the Sinterklaas celebration has moved on past race is simply a farce. Moreover, ignoring the history and blackness of Zwarte Piet does not change the racial context in which the figure originated and has developed ever since. After all, if it isn’t about race, why did Sinterklaas’s original helpers, who were demons, evolve into Zwarte Pieten?

Colonial amnesia

The transatlantic slave trade lasted from 1519 until 1867. During this period, a total of 11 to 12.5 million Africans were shipped to the “New World”, many of whom would not survive the voyage. The Dutch involvement in slavery and the slave trade would last for more than 200 years and was only formally abolished in 1863. In contrast to the United States, where slavery was an explicit system embedded in every aspect of life, people enslaved by the Dutch never reached the soil of the motherland from the colonies.

“The history of slavery and the slave trade became situated outside of Europe, as an element of African, Caribbean or American history. It kept the visible realities of the slave trade away from the Netherlands. This crucial separation was helpful in further ignoring the role of Dutch trading companies in the transatlantic trade of slaves,” historian Dienke Hondius explained in an interview.

The absence of slavery on Dutch soil is reflected in the way Dutch merchants discussed their business. They referred to themselves as ‘shareholders’, trading in coffee or sugar. By naming only the final products, the slave labour itself was made implicit, and invisible. This geographical schizophrenia and the distancing terminology are not without consequences. On the contrary, they lead to a “reframing of history”, as Hondius stresses.

In the United States, slavery took place on US soil itself and as such was explicit and publicly present. So, though the Netherlands and America both perceived enslaved people as chattel, the Americans proudly held on to their dehumanised possessions, whereas Dutch merchants passed the blame on to others, portraying themselves solely as disconnected investors. After the United States finally abolished slavery, it experienced a long and painful struggle for equal citizenship rights for former slaves and their descendants. In contrast, the Netherlands only began to be truly confronted with its colonial alter ego in 1975, when the former Dutch colony of Suriname gained its independence and a relatively large influx of immigrants from the former colonies moved to what was once called their ‘motherland’.

This longstanding pattern of keeping colonialism and slavery both out of sight and out of mind has resulted in the distortion of Dutch collective memory. Traditionally, a one-sided narrative has been presented in the media, history textbooks, and the public debate, contributing to general indifference and a lack of consciousness. As a result, it is possible simultaneously to glorify Dutch mercantilism during the nation’s “Golden Age” and neglect the suffering of the enslaved and Dutch responsibility for this. This lack of a comprehensive understanding of Dutch colonial history has led to the absence of vocabulary to discuss the ideology of racism that underpinned these undertakings and to trace its present-day legacy. This is why it is possible for an unreconstructed colonial mentality to seep through into contemporary discussions of discrimination, racism and the practice of Zwarte Piet.

Inciting racial consciousness

Although it has become more controversial in recent times, the Sinterklaas celebration in its current form continues to be a tradition enjoyed by many in the Netherlands. Many fans of the Zwarte Pieten wonder what all the fuss is about, and why activists attack these cultural icons and, by association, attack the thousands of people who enjoy celebrating the Sint and his little helpers.

Activists are simply trying to start a conversation. After all, what better way to get people thinking critically about Sinterklaas than to open up a national dialogue on the topic? When Gario and Cesare were protesting, they were not whining about having their feelings hurt, nor were they complaining about the hurt feelings of a woman that was reportedly called Zwarte Piet as a “joke” by a colleague, or the dark-skinned children who are upset because they are not allowed to dress up as Sinterklaas.

Rather these activists are criticising a practice that is quite literally the personification of centuries of racism and oppression. As the national conversation on Sinterklaas and Zwarte Piet grows, and as voices that were silenced in the past continue to get louder, the connection between past wrongs and present traditions will grow clearer. It is about time, especially given the upcoming 150th anniversary of the abolition of slavery in the Netherlands, that the Dutch public starts to associate Zwarte Piet’s bright red lips, wooly wig, and black-painted face with their country’s bloody colonial past and contemporary race relations and injustices.

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News of revolution (part III): Televising the life and death of an Egyptian president

 
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By Osama Diab

Anwar Sadat was the first Egyptian leader to exploit television’s propaganda power – and even his assassination was unwittingly televised.

Saturday 3 November 2012

In 1970, President Gamal Abdel-Nasser died and with him the  dream of uniting the Arab world from the “ocean to the gulf” under his leadership. However, despite the humiliating defeat of 1967, Nasser died as a popular, yet wounded, leader and his extremely emotional funeral – which was attended by at least five million in Cairo alone, not to mention all the mourners who poured on to the streets of cities across the Arab world – was one of the largest in history.

Initially regarded as a weak leader and an interim figurehead until Nasser’s “true successor” emerged, Anwar Sadat was quick to try to establish himself as the undoubted leader of Egypt by carrying out a self-described “corrective revolution” which involved pursuing and purging what he called “marakiz al-qowa”  (“centres of power”) who were believed to be pro-Soviet and loyal to Nasserist ideology.

On 15 May 1971, Sadat announced that more than a 100 “centres of power” had been charged with plotting a coup to overthrow him. Continuing this trend of overturning Soviet influence, Sadat took a landmark decision in 1972  to expel the Soviet military advisors from Egypt. After fighting the October War against Israel in 1973, Sadat continued his aggressive reforms by opening up Egypt’s state-run command economy to private enterprise and engaging in peace negotiations with Israel which started in earnest with his historic visit to Jerusalem in 1977 and culminated with the signing of the 1979 Egyptian-Israeli peace treaty.

Throughout the 1970s, Egypt gradually shifted its orientation from the East to the West — the former rivals of Egypt during the Nasser era — and broke off relations with Nasser’s Soviet allies. This new policy direction was accompanied by a relative openness in the political climate and the incorporation of the principles of liberal democracy in Egypt’s official discourse.  The aggressive liberalisation of the economy and remarkable change in foreign policy required a new type of national narrative, especially when the Arab world decided to isolate Egypt after Sadat extended the hand of peace to Israel, the Arab world’s then-official enemy.

Mahmoud Shalabieh, the Jordanian media scholar, argues that, although radio was utilised by Sadat in the same way it was by Nasser, to publicise his policies and persuade the nation their merits, Sadat possessed a powerful new media weapon: television. Shalabieh argues that television influenced the way Sadat and then-Israeli Prime Minister Menachem Begin behaved during the peace talks. “By knowing that the whole world was watching, they seem to have been self-conscious about the long-lasting effect they were creating by engaging in these peace talks,” Shalabieh argues.

However, television, even more so than the press, was under Sadat’s total control. The 1970s could be described as the decade of television and the press, while Nasser’s favourite medium, radio, experienced a relative decline. As it became more affordable and its reach spread to every corner of the country, television replaced radio as the main tool for propaganda. In a way, TV also suited Sadat’s extroverted personality and his love of basking in the spotlight.

Sadat focused more on Egyptian affairs as opposed to Arab issues, and asserted that Egypt was his first responsibility. According to Shalabieh, he adopted “Egyptian patriotism” as the major value of Egypt’s foreign policy, a far cry from Nasser’s assertion that Egypt’s main responsibility and focus was to the Arab world. This brand of nationalism, often referred to as “Pharaonism”, was not new at the time, but had reached its peak during Egypt’s liberal era, after its official independence in 1921 and up until 1952.

Sadat was very aware of the power of television as a medium to express his fury against Egypt’s suspension from the Arab league. In a televised speech before the parliament in the last days before his assassination, Sadat sent a clear Egypto-centric message to Egypt’s one-time Arab “brothers”: “We are the origin of the Arabs. Hagar, the wife of Abraham, is the mother of Ismael, the ancestor of the Arabs. Hagar is Egyptian. So if there is someone out there who wants to belong, they should belong to Egypt, not Egypt to them. There is no point in these debates about whether we belong to the Pharaohs or not. Our blood is Arab and we are the origin of the Arabs and they belong to us.”

Adeed Dawisha, an Iraqi scholar who wrote extensively on Arab nationalism, explained: “Given the inherent strength of this feeling of ‘Egyptianism’, it was hardly surprising that Abdel-Nasser’s successor, Anwar Sadat, would use it in order to escape the overbearing legacy of his towering predecessor.” He explains that Sadat began by changing Nasser’s name for Egypt, the United Arab Republic, to the Arab Republic of Egypt, “where ‘Arab’ is only the adjective and ‘Egypt’ is the noun.”

“Simultaneously, Sadat embarked on a policy of cultural reorientation toward Egypt. This was evident in subtle changes in school curricula, highlighting Egypt’s long history, cultural prominence, and unique personality. The government-controlled media similarly spotlighted Egypt’s prestige and status in international affairs. By the end of the 1970s, Egyptian nationalism had won the day in Egypt,” observes Dawisha.

The press also played an important part in shaping this era and in telling us its story. As Sadat wished to give his liberal reforms a democratic and pluralistic sheen, a partisan press was allowed to form, and was partly tolerated, as an outcome of the Political Parties Law of 1977. Sadat initially allowed three parties to form representing the left, the centre and the right. The first partisan newspaper to be launched was al-Ahrar, which belonged to what Sadat decided to be Egypt’s rightwing party.

In addition, the tolerated-but-banned Muslim Brotherhood was allowed in 1976 to publish a monthly magazine al-Da’wa (The Call to Islam). The Brotherhood’s publication was very critical of Arab nationalism, communism and secularism, and this, some believe, served the goal of a Sadatist state that was more troubled by Nasserism and left-wing ideologies than with pan-Islamism.

The magazine’s cover, which is often indicative of what a publication stands for, had headlines such as “The Qur’an is above the constitution”, “Islam between the slumber of its followers and the attacks of its enemies”, “Where will the encroachment of communism lead?”. These topics were more or less the main themes of the magazine until it was shut down in 1981.

The Sadat-Brotherhood alliance began to sour after the peace treaty and when his regime began to obstruct the student movement which was openly backed by the Brotherhood. The Brotherhood did not escape the massive crackdown on dissent and arrests Sadat ordered before his assassination as his popularity in a desperate bid to salvage his plummeting popularity and his increasingly shaky grip on rule.

Although Sadat utilised different forms of media to propagate the country’s new, supposedly open political line, the insecurity he felt towards the end of his rule led him to abandon his promise of pluralism and greater freedoms. Many writers, politicians and journalists who opposed him were imprisoned and more restrictive measures were imposed on the media.

Despite this, the relative openness of the political climate compared with the Nasser era, meant that the Sadatist discourse received some competition from other non-official nationalist narratives, such as the struggling pan-Arabism and the emerging pan-Islamism. However, Sadat believed that these attempts were only operating in a margin of freedom he himself and so posed no threat to his rule.

In this, as hindsight reveals, Sadat was clearly wrong, as demonstrated by his assassination during the 8th celebration of the October War, in 1981, at the hands of Islamic militant groups who succeeded in infiltrating the military. Interestingly, Sadat was not only the first Egyptian leader to exploit the power of TV, but he became the only Egyptian leader whose death was televised.

But Sadat’s assassination failed to kill off his policies. Although some areas, especially in Upper Egypt, fell under the temporary control of militant Islamic groups after his death, the attempt to overthrow Sadat did not succeed in establishing a new Islamist order. Sadat’s successor Hosni Mubarak can now be seen in retrospect, especially in his early years, as having maintained and extended Sadat’s policies and official nationalist discourse, despite his success in bringing Egypt back into the Arab fold and his decision to release most of his predecessor’s political prisoners.

Egypt’s alliance with the West, peace with Israel, the façade of democratisation masking his dictatorial regime and the emphasis on Egyptian nationalism remained intact throughout most of Mubarak’s 30-year-long rule, which eventually brought about an unprecedented level of corruption, nepotism and inequality, at least in Egypt’s republican era.

This is the third part in a series of articles exploring the role of the media in shaping Egypt’s modern national consciousness and Egyptian nationalism, as well as fomenting revolution. Part I focused on the role of the nascent print media in shaping Egyptian nationalism and national identity in the 19th century. Part II dealt with Nasser’s use of radio to propagate his pan-Arabist ideology.

Part IV will deal with satellite television, the internet and the explosion of independent media, as well as how Egypt’s new rulers, the Muslim Brotherhood, despite decades of opposition, are largely continuing the Sadat-Mubarak line.

Follow Osama Diab on Twitter

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The stick of boycott v the carrot of recognition

 
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By Khaled Diab

The targeted boycott of Israel should be complemented with Arab recognition of the Jewish state and grassroots engagement with ordinary Israelis.

Monday 1 October 2012

In a YouTube video, Chili Peppers express their excitement about their imminent Tel Aviv gig.

It is a mark of the phenomenal success of a certain band from Los Angeles that the words Red Hot Chili Peppers are primarily associated in the minds of millions with a unique flavour of funky sounds that has all the spice and kick of the piquant fruit they are named after. The Chili Peppers were an important and integral part of the soundtrack to my youth.

Appealing to the band’s sense of justice, many Palestinians and supporters of the cultural boycott against Israel called on the Chili Peppers to cancel their recent concert in Tel Aviv but to no avail.

“Art alone cannot break down a wall that appropriates Palestinian land and resources,” Palestinian-American poet, writer and activist Remi Kanazi, who is a member of the US Campaign for the Academic and Cultural Boycott of Israel, wrote in an article for al-Jazeera calling on the band to cancel their Israel gig. “But artists and their art can inspire millions to take conscientious action against occupation and discrimination.”

In ignoring this outcry, were Kiedis and his crew guilty of putting profit over principle and of hypocrisy?

In the past, I might have responded with an unqualified, “Yes, they were”, and advocates of the boycott against Israel see the Chili Peppers as having sold out the Palestinians by coming here and behaving as if there were no occupation. And to their discredit and shame, the band which has dedicated so many memorable lyrics to the racism and segregation suffered by African-Americans and the plight of Native Americans, despite expressing strong love for Israel, did not seem able even to spare a single word for the Palestinians of the West Bank and Gaza who live in enforced segregation.

That said, the situation is not entirely black and white. The Chili Peppers have a special emotional link with Israel, because the group’s original guitarist Hillel Slovak was Israeli, and Kiedis and crew may have decided that Israelis cannot be held collectively responsible for the crimes and injustices committed by their state.

For myself and the majority of Arabs, the idea of boycotting Israel is almost second nature, given that it has been an integral part of Arab political culture for decades. Even in Egypt, which has had a peace treaty with Israel for most my life, those who deal with Israel or Israelis are often depicted as unscrupulous opportunists who are out to profit from the misery of their Palestinian brethren.

Prior to moving here, I did not buy any Israeli products and, given my commitment to ethical spending, I still believe that a targeted economic boycott is justified to ensure that people do not bankroll the occupation and the subjugation of the Palestinians. In fact, in addition to the popular boycott, Western governments should not effectively be rewarding Israel for its intransigence and there is a case to be made for the United States to suspend military aid and the EU to downgrade relations with Israel – which the EU’s former foreign policy chief Javier Solana once described as an EU member in all but name – until a peace deal is reached.

However, I do have serious misgivings about the cultural and academic boycott. Although institutions which perpetuate the occupation, such as military research centres or universities on occupied land, should rightly not be dealt with, the Palestinian Campaign for the Academic and Cultural Boycott of Israel (PACBI) effectively calls for a blanket boycott, arguing that, “unless proven otherwise”, all Israeli academic and cultural bodies “are complicit in maintaining the Israeli occupation and denial of basic Palestinian rights”. But presuming guilt until innocence is proven is unjust, and this is a form of collective punishment, albeit not on the scale of the Gaza blockade.

On a more pragmatic level, it is also counterproductive. Take the case of the German documentary about Jerusalem which was set to feature both Palestinian and Israeli residents to show the reality of life in the divided city. Pressure from campaigners caused many Palestinians to pull out of the project, the upshot of which will be that the film is more likely to show only Israeli perspectives.

The veteran Palestinian journalist Daoud Kuttab – who co-founded the now-defunct Bitter Lemons journal where Palestinian and Israeli intellectuals engaged in oft-heated dialogue – described the furor as a form of “intellectual terrorism”. Other activists who advocate joint action and dialogue I have spoken to have complained of a growing rejection of their approach.

“Some regard any encounter with an Israel as ‘normalization’. I am against normalization… but dialogue is not normalization,” a prominent activist who has spent years promoting Israeli-Palestinian dialogue told me. “Peace is too precious to be left only to politicians,” she emphasised.

Part of the reason for this hardening of positions appears to be disillusionment and scepticism at the entire apparatus – which put some emphasis on dialogue and collaboration between the two sides – put in place as part of the failed and discredited “peace process”.

“The aim of most of these so-called dialogues is to give the impression that there is an exchange going on,” one young activist involved in the BDS movement told me. “But this happens without the recognition of our rights, without the acknowledgement that there is a people being oppressed.”

But by punishing sympathetic Israelis along with hostile ones, this kind of unenlightened boycott alienates the doves more than it isolates the hawks. Although the cultural boycott claims to target institutions and not individuals, individuals who work for these bodies more often than not fall prey to the boycott, regardless of their politics.

“They will not invite me to Ramallah because I teach at Tel Aviv University,” complained Shlomo Sand, the maverick Israeli historian and one-time friend of the Palestinian national poet Mahmoud Darwish, warning that the Palestinians were boycotting “the most liberal segment of the Israeli political culture”.

“It’s a very, very closed-minded tactic,” he told me.

Moreover, the Arabs have little to show for their decades of boycott, beyond perhaps the emotional satisfaction of not dealing with the enemy. Some suggest that it has even strengthened Israel. “I think that the reason for Israel’s prosperity is, ultimately, an unexpected result of the boycott,” believes Iraqi-Israeli poet Sasson Somekh, who was a close friend of Egyptian Nobel laureate Naguib Mahfouz.

“I am against boycotts, even of your worst enemies,” he told me. “If you want to influence them and change the status quo, you need to have dialogue with them, not boycott them.”

Counterintuitive as it may sound to many Arab ears, the best way forward is for ordinary Arabs, not just Palestinians, to engage more with ordinary Israelis – both in dialogue and joint action – because there can be no resolution to this conflict without an Israeli partner, and gaining that partner requires the empowering of Israel’s increasingly marginalized and embattled peace movement.

Moreover, the blanket Arab boycott belies a profound and damaging misunderstanding of the Israeli psyche and the existential angst Jews have suffered following the deadly pogroms of the previous century and the Holocaust. The majority of Israelis do not see the boycott as a principled stand in solidarity with the Palestinians, but as a manifestation of Arab rejection of Israel’s right to exist.

To allay such fears and deprive Israeli hawks of their intellectual and emotional prey, I think that the majority of Arab countries who have not yet done so, perhaps through the Arab League, should immediately recognize Israel within its pre-1967 borders. This simple, highly symbolic act – which actually costs the Arabs nothing and does no harm to the Palestinian cause – can help the Arab world, rather like Anwar Sadat once did, to go over the intransigent Israeli leadership’s heads and appeal directly to the Israeli public.

Sadat believed that a psychological barrier existed between Arabs and Israelis – a “barrier of suspicion, a barrier of rejection; a barrier of fear, or deception” – which constituted “70% of the whole problem”. While the percentage is open to question, in this, Sadat, for all his failings, was largely right.

Follow Khaled Diab on Twitter.

This article first appeared in Haaretz on 19 September 2012.

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Revolution@1: The Egyptian revolution as a historical event

 
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By Osama Diab

In the social media age, revolutions will no longer be followed by the constructing of a national identity based on just one “universal” truth.

Wednesday 25 January 2012

Recognising the importance of producing a grassroots, street-level media by the people and for the people, a group called Kazeboon (Liars) was founded following the outbreak of the Egyptian revolution to record the human rights violations committed by the security forces. They use simple citizen journalism tools, such as camera phones, and equipped with a projector, they roam the streets of the nation to screen the films they make in order to, in their own words, “keep the balance of truth”.

As a counter move, a group called Sadiqoon (Honest) was founded to project a positive image of the military police and try to prove by film that violence was carried out by protesters.

These two rival projects reflect divisive sentiments and narratives that are common in Egypt and are splitting the population. But which of these narratives, and many more, will actually make it into the history books remains the interesting question.

Michel Foucault, the French philosopher and sociologist, argues that the winners in any social or political struggle use their newly acquired political power to suppress the defeated’s alternative account of events. But do governments still have the luxury to suppress opposing narratives in the age of social media?

The historiographical approach to documenting major social and political transformations and the introduction of a new order differ quite considerably from one time to another, and from place to place. Pierre Nora, the French historian, explains that one approach is constructing a unified standard version of “what happened” in order to promote a unified national identity and social cohesion where the nation usually end up having a standard language, national holidays, etc. This approach was mainly predominant in the UK and France. However, in the United States, a large country with various traditions, the approach to writing history allows for more diversity and a wide range of narratives to emerge.

The construction of a unified national identity which Nora refers to requires the existence of a centralised media apparatus, usually government-owned, which sends a standard message to all the citizens of a nation. However, this is a fading phenomenon all over the world due to globalisation and the emergence of decentralised media. This means that it is getting increasingly hard for any government to have total control over the means of producing media and culture.

In the United States, some of the history and even the visual culture that emerged from the Civil War, was written by the defeated (the Southerners). Popular Hollywood box office hits, such as Cold Mountain and Gone with the Wind all tell the story of the civil war from a Southern perspective. In addition, even though the USA didn’t ‘win’ the Vietnam war, most films about Vietnam are American.

The openness and freedom of the American media, along with its diverse tradition, is probably what allows it more than other nations to present different and sometimes conflicting narratives and accounts without awakening the fear that this might affect national identity or social cohesion.

The Egyptian revolution is one of the first major political and historical transformations to be driven by online activism, but most importantly, this online activism still cast its shadow on how people want their revolution to be remembered, and there seems to be no consensus on the matter.

The so-called Arab Spring in general and the Egyptian revolution in particular are perfect examples of when diverse interpretations become inevitable in the age of digital media and open access to information. Arab countries are a good example because they have always been under authoritarian rule, with the media, culture and history traditionally under tight government control. Even though the new media and the information era have been covered quite intensively as the driving force behind the Arab revolutions, little has been said about the way it might affect how these revolutions, important historical events in their own right, might be remembered by future generations.

Even governmental attempts to document and archive the revolution are very wary of the sensitivity surrounding official accounts of what happened. The National Archive of Egypt appointed the head of the history department at the American Univeristy in Cairo, Khaled Fahmy, to take charge of its project to document and archive the revolution.

Fahmy is well aware of the challenge he faces. He pointed out in an interview with The Guardian newspaper that Egyptians are highly sensitive about official attempts to write history and create state-sponsored narratives about historical events. “When Hosni Mubarak was vice-president in the 1970s he was himself on a government committee tasked with writing – or rather rewriting – the history of the 1952 revolution to suit the political purposes of the elite at that time,” said Fahmy.

Fahmy, therefore, is attempting to only collect as much primary data as possible without trying to impose a certain narrative and leave it to the people, especially future generations, to construct their own narratives about the revolution and its period. Fahmy also makes it clear that, since the revolution was leaderless and decentralised, this should also be our approach to writing its history and accessing it. There are also a few other organised non-governmental attempts to document and archive the revolution by the Bibliotheca Alexandria, American University in Cairo students and alumni, and others.

The fact that the revolution was leaderless makes it a politically sensitive topic. Many factions seem to be fighting to claim ownership of the revolution and attempt to emphasise and stretch their role in it.

A power struggle has emerged in post-revolutionary Egypt to try and fill this power vacuum. Claiming ownership of the revolution and fighting the old regime is central to this power struggle. This dispute is expected to cast its shadow over the writing of the revolution’s history and help further diversify the narratives and interpretations of the events which are taking place.

The media play an important role in constructing national identity to the extent that some argue that nationalism as we know it did not exist before the invention of the printing press, which enabled the emergence of the first mass media. Benedict Anderson in his book Imagined Communities argues that the emergence of print led to the emergence of nationalism because it helped members of a nation ‘imagine’ and identify with a wider community with which they shared no direct contact.

Referred to sometimes as history’s first Facebook revolution, tthe role of social media continues even after the revolution and is causing fragmentation in society, as well as difficulties for the new political leadership to construct a new and unified national identity. More importantly, it is causing a diversity of historical narratives to emerge, not just about the recent revolution but also abut older historical events in which certain narratives were suppressed and swept under the carpet.

However, over time, it might be proven that nationalism and social cohesion are not necessarily linked to having only one version of the ‘truth’ while suppressing all the other versions. Future generations are likely to grow up surrounded by a whole range of historical and political narratives thanks to the decentralisation of media production. On the bright side, this phenomenon might promote tolerance and enhance people’s ability to coexist and accept difference.

This article is part of a special Chronikler series to mark the first anniversary of the Egyptian revolution.

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Religious rites and wrongs

 
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By Osama Diab

The banning of a Jewish festival this year in Egypt is wrong, both from a secular and religious perspective.

Tuesday 17 January 2012

One of the conservative views in the United States during the debate on the construction of a mosque near ‘Ground Zero’ in New York was that Saudi Arabia does not t allow the construction of churches, so why then should we, Americans, be so broad-minded about this mosque?

The simple and easy answer to this is that you cannot react to Saudi Arabia’s low standards of freedom of belief and religion by adopting similar norms yourself. The standard of religious freedom in Saudi Arabia should be for no one to aspire to. Freedom of religion and belief are non-scalable rights and violations in one country should not be used to justify imposing restrictions elsewhere.

But it is not just the American Christian right which is playing this game. In Egypt, a Jewish religious ceremony, known as a “moulid” in Arabic, to commemorate the death of the Moroccan Rabbi Yaakov Abu Hasira, which takes place every year in January and attracts hundreds of Jews to the city of Damanhour, near Alexandria, usually takes place around this time of year. Security concerns have been commonplace during the festivities due to local residents’ anger over the festival. The deployment of thousands of security forces, extremely tight security measures and little media coverage was the only way to prevent any clashes from taking place during the celebration.

However, in the aftermath of the revolution, the government of Egypt has decided to cancel the celebration altogether because the time is just not right due to the current political turmoil and lack of security.

This barring of Israeli pilgrims comes as no great surprise. Despite the presence of a three-decade-old peace treaty and the successful avoidance of any wide-scale military confrontation for almost years after fighting at least four wars in a quarter century, Egyptian-Israeli relations remain strained and the flow of citizens between the neighbouring countries is still rather limited.

Over the years, several court cases calling for the cancellation of the Abu Hasira moulid have been filed but the verdicts were ignored by the government. In 2004, the Supreme Administrative Court, whose rulings were regularly dismissed by the former President Hosni Mubarak’s regime, supported a lower court’s decision in 2001 to outlaw the annual festival.

The celebrations, which include a number of Jewish rituals, have mobilised various political groups from all across the political spectrum to sign a joint statement rejecting the Abu Hasira festival. Bloggers Against Abu Hasira, the Nasserist Trend, the Muslim Brotherhood, the Freedom and Justice Party, the April 6 Youth Movement and the Mohamed ElBaradei campaign have all signed the statement in what seems like a national consensus on the matter. The 2001 court decision linked the status of the site and the festival to the Israeli-Palestinian conflict. This was also the main motivation behind the rejection of Abu Hasira by political groups mentioned above.

But this is an unacceptable example of mixing politics and religion. It is important that we, and more importantly the judiciary and politicians, distinguish between tensions between states and religious celebrations. This moulid should have nothing to do with normalisation with Israel and the Palestinian conflict. As a religious festival, it immediately becomes a matter of religious freedom, protected by the constitution, which clearly says that “the state guarantees the freedom of creed, and the freedom to practice religious rites”. This means that the ban on the festival is, therefore, unconstitutional.

Even though the pilgrims are mainly from Israel, due to its geographical proximity and because this is many of Abu Hasira’s co-religionists live today, Jews from other countries also attend the festival. If the point is to object to the actions of the Israeli state, it becomes crucial to distinguish between Judaism as a faith and Israel, which you have all right to criticise and even boycott.

Remember how moderate Muslims felt when they got lumped together with extremists in the aftermath of 9/11? Also, Egyptians and other Arabs cry “freedom of religion” and criticise Israel when it, for example, imposes restrictions on which Palestinians may pray at the Aqsa Mosque, so why the double standard in this case?

Moreover, there are so many other ways to protest the actions of the Israeli state while giving a good example of protecting religious freedoms. Egypt should not condemn suppression elsewhere by adopting similar measures at home. Two wrongs don’t make a right.

Over and above these secular arguments, even Islam recognises Judaism as a “heavenly” religion and Jews as “people of the book”, along with Christians and Sabians. The essence of Islam is to treasure the members of the other Abarahmic faiths. The Qur’an quite clearly defines those who will be salvaged on judgement day: “Those who believe (in the Qur’an) those who follow the Jewish (Scriptures) and the Sabians and the Christians―any who believe in Allāh and the Last Day, and did righteousness―on them shall be no fear, nor shall they grieve.” Verse 5:69.

Islam also allows Muslim men to marry Jewish women (some older traditions even allow Muslim women to do the same). Paradoxically, this means that, both religiously and legally, a Jewish woman can raise the child of a Muslim man who lives across the road from Abu Hasira but not be allowed to visit the shrine.

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Egypt’s general discontent

 
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By Khaled Diab

As millions of Egyptians cast their first democratic vote in decades, recent upheavals confirm that Egypt’s military is the biggest threat to freedom.

Wednesday 30 November 2011

Ahmed Harara is a walking metaphor for the Egyptian revolution. During the struggle to topple the former dictator Hosni Mubarak, he was blinded in one eye by a shotgun pellet fired by riot police. In the latest uprising against Egypt’s “transitional” rulers, the Supreme Council of the Armed Forces (SCAF), Harara lost his second eye, again to shotgun pellets. Now blinded in both eyes, the brave activist has returned to Tahrir square and a hero’s welcome.

Like Harara, the Egyptian people metaphorically lost one eye in their fight against Mubarak and the other in their struggle against the generals who replaced him. Nevertheless, they are still drawn by the alluring light of freedom at the end of the tunnel.

Just as the Egyptian revolution seemed to be running out of steam, the recent crackdown, which has left dozens dead and hundreds injured, has re-galvanised protesters, triggering what some have referred to as “Revolution II”. Egyptians are outraged and defiant. They are outraged that the self-appointed guardians of their revolution have bitten the hand of peace and trust the people of Egypt had extended to them. One furious Egyptian journalist even likened the army’s betrayal of the revolution to a therapist re-raping a rape victim.

The renewed vigour of the protests culminated last weekend with the “Last Chance Friday” rally on Tahrir square, where hundreds of thousands defiantly refused to be placated by the army’s apology for the recent violence. They called for Monday’s parliamentary elections to be postponed and demanded that SCAF and its freshly minted transitional prime minister, long-time Mubarak loyalist Kamal el-Ganzouri, step down in favour of a “national salvation government” headed by Egyptian Nobel peace laureate Mohamed Elbardei.

Needless to say, this all fell on deaf ears and the generals decided to go ahead with the elections despite the widespread sense of anger and protest. “We will not allow troublemakers to meddle in these elections,” Egypt’s de facto leader, Field Marshall Mohamed Hussein Tantawi, warned ominously.

This general air of hostility towards the generals is a far cry from the chants of “the army and the people are a single hand” which resonated across Egypt back in February when SCAF persuaded an intransigent Mubarak to fall on his sword.

“SCAF’s first contact with the Egyptian people was a military salute to the revolution’s martyrs. This, together with the fact that the army did not visibly shoot at the protesters, portrayed SCAF as heroes,” recalls Aida Seif el-Dawla, the prominent human rights activist and founder of the Nadim Centre for the Psychological Rehabilitation of Victims of Violence.

Despite this mood of optimism, sceptics, including myself, warned from the start that SCAF is the villain, rather than the hero, of the piece who, in a bid to save the body of the regime, unceremoniously decapitated it. And following a brief honeymoon period, millions of Egyptians soon saw SCAF’s true face behind the mask of conciliation. Despite some improvements, the generals’ performance since February has confirmed that the army, after six decades on Egypt’s throne, has no intention of ceding power.

Activists, journalists and ordinary citizens I have spoken to catalogue a long list of abuses and errors which SCAF has committed in the nine months or so since Mubarak’s downfall. These include trying to load the dice of reform in their own favour, endemic human rights abuses, such as the summary military trials of thousands of activists and critics, alleged backroom deals with the Muslim Brotherhood, not to mention the apparent attempt to use ‘divide and rule’ tactics by stoking divisions within the opposition, or by fuelling religious tension and class hatred.

“The biggest mistake the generals made was to choose to spearhead the counterrevolution and abort all meaningful change,” observes Wael Eskandar, a young Egyptian journalist and blogger. “Another mistake was not delivering on most of the promises they’ve made. That lost them credibility.”

But speaking of “mistakes” and “errors” would suggest good intentions but bad execution, which is far from the reality of the situation. “SCAF didn’t make any ‘mistakes’,” reflects Seif el-Dawla sceptically. “They simply lost patience and removed the mask of ‘protecting the revolution’, exposing their ugly, violent face.”

Karim Medhat Ennarah, a young activist who has been involved with the 6 April Youth Movement, which is widely credited as being one of the main driving forces behind the revolution, agrees: “I think they intended to make a mess of the transitional period to create a sense of panic among the population that would give them the excuse they needed to put the brakes on any kind of institutional reform.”

However, the generals, like Mubarak before them, did miscalculate the Egyptian people’s resolve and determination to see change. “They thought they could neutralise the population’s raw anger. They failed to realise that they are not totally in control of all the different factors,” notes Ennarah.

While surprising and bewildering, SCAF’s unimaginative, if somewhat more skilful, use of its former boss’s tactics is hardly surprising given that the generals are led by one of Mubarak’s most loyal sidekicks, in close coordination with members of the former ruling party and big business, as well as the army’s “sponsors” in Washington.

“SCAF is just part of the old regime… It is following the same blueprint,” says Gihan Abou Zeid, an Egyptian activist and feminist who is working on a book about the women who took part in the revolution. Abou Zeid points to SCAF’s extensive control of the transitional government and its tight control of information as evidence of this.

It is far too early to speculate on the eventual results of the parliamentary elections, which started on Monday to massive turnouts and are scheduled to take a marathon four months. However, one outcome seems certain, unless the direct democracy of the Egyptian streets changes matters: like Egypt’s experiment with liberal democracy in the years prior to the 1952 revolution, this parliament will be a toothless talking shop behind which Egypt’s uncrowned khaki kings can take political cover.

“SCAF will never allow any real democracy,” is Eskandar’s gloomy forecast. “What they want is false layers of legitimacy for Egyptians to direct their anger at.”

The generals also have designs on running the future Egypt like invisible puppeteers. “Those who want elections hope that SCAF will leave after the elections. To my knowledge, no military regime left through elections,” says Seif el-Dawla. She notes that “SCAF has already announced that no civilian president will appoint the minister of defence or the Supreme Council of the Armed Forces.” This would protect the army’s ample cookie jar for the generals and their subordinates and keep it out of the reach of the greedy, ungrateful hands of the public.

With Egyptian democracy caught by the army in a pincer movement, where to from here?

“The best way forward for Egypt is to get honest people into power and end SCAF’s reign,” concludes Eskandar. “To achieve this, we must either have a civilian presidential council with names that Egyptians can trust, or we can have a transitional government with real powers.”

But calls for the army’s immediate return to the barracks worry some. “SCAF leaving now will create a void,” believes Abou Zeid. “We no longer trust the ministry of the interior to be the backbone of our internal security and stability. The people don’t have any source of protection except for the armed forces.”

However, the army’s recent use of excessive violence against protesters has left Egyptians seething, with many comparing the military unfavourably to the police and state security thugs who attacked protesters at the start of the revolution.

This has led many to harden their position towards SCAF. “I urge the international community to boycott SCAF,” says Sabah Hamamou, a journalist with the state-owned al-Ahram newspaper, who also calls for international supervision of Egypt’s parliamentary and presidential elections. One way to do this without hurting ordinary Egyptians is for the United States to turn off its substantial military aid pipe to Egypt, suggests an “ordinary” Egyptian, Ahmed Mansour, who works as a consultant.

So, what can be done to foil SCAF’s plans to retain Egypt as its political fiefdom?

Since SCAF refuses to give Egyptians a proper representative democracy with true authority, Egyptians must continue to exercise their street version of direct democracy until their demands are met. Although the revolution has cost Egyptians a great deal of blood, sweat, tears and hardship, returning to ‘business as usual’ would make all these losses, at least in part, futile.

But can the revolution sustain the monumental pace it has so far maintained? Well, every day, Egyptians defy expectations with their appetite for freedom, from regularly taking to the streets to queuing for hours outside polling stations. Many activists and observers expect Egyptians to continue doing so.

“I don’t think this is the final phase of the revolution,” predicts Seif el-Dawla. “The workers have not joined yet, and their participation was crucial in February.”

This article was first published by the Institute for War and Peace Reporting on 29 November 2011.

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