Author: Jayson

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Personal

To Name Our Son in Egypt

Come November 6, I will no longer be Abu Talaat Banat – the father of three girls. Though it is not so prevalent in Egypt, in good Arab fashion I will soon be Abu ….. – the father of the name of our first-born son.

So what name will we choose? The rule is that it must work in both Arabic and English, and we prefer as well there be a connection to Egypt. Of course, it has to sound nice and have a pleasant meaning as well. Here are the choices that have made the cut, in alphabetical order:

Alexander, Jeremiah, Matthew, Nathan/Nathaniel, Osama, and Thomas.

Allow us to share some of our rationale below. Please feel free to share your opinion or prediction at the end. Who knows, maybe it will sway us.

Alexander

Arabic: Iskander – we really like the sound of this, and can imagine calling him ‘Iskander’ even around the house.

Egypt: Egypt’s second largest city – Alexandria – was named after Alexander the Great.

Bible: There are a couple Alexanders of ill repute in the Bible, but Alexander was also the son of Simon of Cyrene, who carried Jesus’ cross. Cyrene, near modern Benghazi in Libya, was associated with Egypt in history. Church history connects this Alexander with St. Mark – the founder of the Coptic Church – as heralding from the same region.

Family/Friends: Alexander is my second brother’s middle name. As with all family connections to follow, we’re not sure if this would be a positive honoring or a negative stealing – in case he wanted to use his name for any future sons of his own. Alexandria is also my mother’s middle name.

Drawbacks: Though the name nobly means ‘defender of men’, the best known Alexander was hardly such. He was a man of war and creator of empire. Of course, much of Western civilization derives from his Hellenization of Europe and the Mediterranean, but bloodshed is not the best legacy to grant a son.

More trivially, though he was my favorite sitcom character growing up, Alex from ‘Family Ties’ is not the best role model either.

Jeremiah

Arabic: Armia – It is a bit awkward in Arabic but is known in Egypt through the Coptic population. I think we would most likely call him ‘Jeremiah’ even among Egyptian friends.

Egypt: There is a Coptic bishop named Armia who is a member of the Holy Synod and was a secretary to Pope Shenouda.

But a greater connection comes through the Biblical prophet, who at the end of his life was carried captive to Egypt, where he presumably died, perhaps at the hands of his own people.

Bible: The book of Jeremiah is my favorite Old Testament book. Jeremiah puts forward an example of faithfulness to a task even when failure is promised. His personal pathos is matched only by God’s faithfulness to him in return – through his presence, not through success.

Family/Friends: We have a few friends named Jeremy, but know of no one named Jeremiah. Perhaps this in itself is a plus.

Drawbacks: The Biblical Jeremiah is known as ‘the weeping prophet’. While the above description shows our appreciation for this aspect of his character, it also could be a difficult legacy to bequeath.

Matthew

Arabic: Matta – Unlike many Arabic equivalents this is simple and easy for non-native speakers to pronounce.

Egypt: Matta al-Miskeen – Matthew the Poor – is a well-known and controversial Coptic monk. Now deceased, he was a prolific writer, fully Orthodox, but appreciated by Protestants. He also dared to criticize Pope Shenouda in his early years over the politicization of the papacy. I’ve always had a soft spot for sincere troublemakers.

Bible: The Gospel of Matthew is perhaps my favorite New Testament book, containing the Sermon on the Mount. Jesus’ choice of Matthew as a disciple, when he was from the hated Roman-collaborating tax collectors, is an inspiring act.

Family/Friends – Matthew is my father’s middle name.

Drawbacks: Our daughter Hannah complained a boy in her kindergarten class named Matthew was naughty.

Nathan / Nathaniel

Arabic: Nasaan / Nasana’eel – These are not particularly well known as names in Arabic, even among Christians, despite their Biblical origin.

Egypt: His martyrdom anniversary is celebrated on the first day of the Coptic New Year.

Bible: Nathan was an Old Testament prophet in the court of David who had the courage to rebuke his king and the wisdom to do so in a manner yielding his repentance.

Nathaniel is the alternate name for Bartholomew (in John’s Gospel), one of the twelve disciples, of whom Jesus said there was no guile.

Family/Friends: A few Nathans were friends from university days.

Drawbacks: Both Biblical characters provide good examples, but the pronouncement of being guileless was preceded by Nathaniel’s prejudice against Jesus’ hometown. Transparency is a virtue, but can lead to lack of tact. Picking straws, here, of course.

Osama

Arabic: Osama is Arabic, with no English equivalent. It is related to being exalted, as in the heavens, and is one of the words for ‘lion’. It is used by both Muslims and Christians. Does not Osama bin Jayson have a nice ring to it?

Egypt: Many of Osama bin Laden’s closest advisors were Egyptian, as is his successor in al-Qaeda, Ayman al-Zawahiri.

Bible: No direct connection, but the choice of this name comes from the example of Isaiah, who named his son Maher-Shalal-Hash-Baz, which means ‘quick to the plunder, swift to the spoil,’ and was connected to his prophetic ministry. Poor kid.

Yet the idea is that those who love us will also love our son. Those who love our son will love him in his entirety, including his name. Perhaps those who love him – and his name – will also come to love his notorious namesake and his imitators. At the very least we hope our son in this legacy can redeem a name, and perhaps even dent the association with a war on terror which has done so much harm to this world.

Family/Friends: A wise counselor and Muslim friend in Egypt is named Osama.

Drawbacks: These are obvious, really. Poor kid.

Thomas

Arabic: Toma or Tomas – We get mixed up between the Arabic and the Coptic equivalent, but both are well known in Egypt and easy to pronounce.

Egypt: Bishop Thomas is a well-known bishop in the Coptic Church, beloved by both Orthodox and Protestants.

The Apostle Thomas is also beloved by Egyptians because he is the sole disciple believed to have witnessed the assumption of Mary into heaven.

Bible: Best known as ‘Doubting Thomas’ for failing to believe the report of Jesus’ resurrection, he is less known for his great courage. As opposition to Jesus was mounting, Thomas told the disciples, ‘Let us also go [to Jerusalem] that we might die with him.’

Family/Friends: Thomas is the middle name of my third brother. It is also the favorite choice of our daughters, who picked it themselves.

Drawbacks: The doubting heritage is not best, even though courage in the midst of doubt is admirable. Thomas also means ‘twin’, which is unfortunately (?) not the case with our son to be.

So, these are our choices. The middle name can make a difference, of course, which we have chosen but will not share at this time.

For review: Alexander, Jeremiah, Matthew, Nathan/Nathaniel, Osama, and Thomas.

The name may or may not follow the pattern of our daughters, but for reference they are:

  • Emma Hope
  • Hannah Mercy
  • Layla Peace

With Layla’s name we played a similar game on our blog. For a long while it was the most viewed post we have written, and remains the most commented.

Currently, the most viewed post is about the assault on the US Embassy in Cairo. What do you say we knock that one off its perch, and celebrate something more seemly? In any case, we hope you and your friends will have as much fun with this as we will.

We look forward to sharing the good news to come.

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Prayers

Friday Prayers for Egypt: Eid Sacrifices

God,

Millions of Egyptians celebrated the Muslim Feast of Sacrifice; many also witnessed the sacrifice of others over religion.

In some places Egyptians battled either institutions or each other over control of the main public squares – and with it, the right to lead the holiday sermon.

In other places the sermon itself displayed opposition to certain elements of the Egyptian population.

Likely, for most, it was a simple day of remembrance and revelry.

Abraham was willing to sacrifice his son in your name, God, but you stopped him. Likewise, many Egyptians appear willing to sacrifice each other in your name.

For Abraham, you provided a substitute. Will there be a similar scapegoat in Egypt? If so, who?

God, save Egypt and her people from this fate. May no son of the Nile be placed upon the altar; may no son of the Nile place another human being there.

What then will redeem Egyptian politics, God? How do sacrifices end?

Perhaps the answer lies in keeping the concept but changing the recipient. Is it possible for Egyptians to place themselves on the altar?

Can you raise up leaders, God, who will self-sacrifice – not for their cause – but for the other? Can you provide those who will risk and ruin their own reputations by defending all semblance of righteousness in the cause of the other?

Find these men, God, and promote them. Honor them and make them examples. May their courage expose the self-service of all who care only for their limited understanding.

Keep Egypt in faith, God, the faith that you will preserve the good however much discipline and repentance you must engender along the way.

And in the end, may even self-sacrifice fade away as Egypt self-embraces, and then embraces all others.

May only the remembrance and revelry of distant sacrifices remain.

Amen.

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Atlantic Council Middle East Published Articles

A Home with No Husbands: A Glimpse at Internal Egyptian Migration

Qufada Skyline

My article about life in an Upper Egyptian village published today on EgyptSource. Click here for the full article; excerpts are in the boxes that follow, interspersed by other material needed to be cut for focus or word count.

During a visit to the city of Maghagha to learn more about surrounding village life, the local priest brought me along to a family’s baptism party in Qufada, celebrating the forty day mark of their new baby boy. Earlier at mass the child received his rites of entrance into the Coptic Orthodox Church; it is conventional thereafter to invite the priest to their home for a meal.

The Coptic home of the now deceased patriarch, Shafik Khilla, in Qufada conveys few signs of luxury but has a dignity fitting proper village family life. The ground floor houses common areas such as the reception, kitchen, and bathroom facilities, as well as a place to store the family animals during the night. The upper level contains a single room for each of the five nuclear families who maintained residence. But is ‘nuclear’ a proper word when all the husbands are away?

Today, Shafik’s sons Masry and Ruweiss are elderly, peasant farmers like their father. They spend all day in the fields watching the animals, for if they were to join in the life of the house thieves might steal them away. The men return to bed with the beasts, privileged above them by life on the upper floor. Neither attended the church service for the baptism of their grandson.

Also absent were the three husbands of the home. Masry had three sons, Samir, Medhat, and Milad. Samir and Medhat married their cousins, the two daughters of Ruweiss. Milad had to step outside the family to marry, yet by appearance all six of their children avoided the genetic defects of intermarriage. All are in school or preschool.

In the article I describe how they found work outside the village. Speaking of one husband, the priest made his wife blush:

Milad, meanwhile, found a job as a clerk in Cairo, for which he earns roughly the same salary and comes home just as infrequently. The priest playfully asked his wife why she had missed early morning mass the week before. She looked at him sheepishly and replied, ‘Oh, you know, Father, my husband was home.’

The two younger wives also received education up to the high school level, which inspired Samir’s wife to also improve her situation. She took literacy classes from the church and recited in our presence a poem she crafted about Jesus and his love. Mother to three daughters, the priest wished for her a son. She demurred, denying cultural expectations, and expressed thanks to God for what she had. Still, the priest held up both his own example and described mine as well, where three girls were finally followed by a boy. He said he would pray.

Here is the root of the problem:

‘There is no opportunity to work in Qufada,’ states Fr. Yu’annis. ‘People finish their education, but because they have no land, money, or chance to open a project, they must search elsewhere. The only other option is to work the land as a peasant farmer. ‘Work can be found in the nearby city of Maghagha, says Fr. Yu’annis, but it pays poorly and transportation costs eat a quarter of the earnings.

And from the conclusion:

Amid the cries that Islamist government may whittle away the Christians of Egypt, a far more subtle phenomenon is underway. Christians, and their Muslim neighbors, are depopulating the villages of their ancestors, simply to find a better life elsewhere. Will Samir, Medhat, or Milad ever return to live in Qufada? How long can their families live there without them?

Demographic changes as these are not unique to Egypt. As the nation undergoes vast political upheaval, no less significant are these social realities. In fact, the question is fair: For the great majority of Egyptians, which is more significant – a president, or a husband?

Please click here for the full article. I’m glad for the chance to place more slice-of-life material in the blog, but the official version is crisp and better analysis – thanks to the professional editing which suggested to cut the above material in the first place.

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Excerpts

Nods toward Religious Authoritarianism in Egypt’s Draft Constitution

Egypt’s Constituent Assembly

Good reporting here from Ragab Saad on EgyptSource.

As is, not only does the current draft constitution challenge the concepts of human rights and freedom, it also allows the state to become a guarantor for society, defies the idea of a modern state and seeks to sow the seeds of a religious state in Egypt.

He then goes piecemeal through the draft to highlight contradictions and vague wordings. Here, on the empowerment of the state to protect ‘cultural authenticity’:

The first part of the draft constitution stipulates the state’s protection of the “cultural and civilizational unity” of Egyptian society, adding that it shall ensure “the authentic character of the Egyptian family, and the protection of its traditions and moral values.” It also indicates that the state has an obligation to “empower authentic Egyptian traditions.” The use of such vague terminology can only be seen in the framework of the state’s efforts to impose a patriarchal understanding of society, one which allows interference in its citizens’ private lives.

On religious rights and diversity:

Ironically, the chapter on rights and freedoms imposes several restrictions. In Article 30, the draft constitution states that all citizens are equal before the law, and will not be discriminated against on the basis of religion and belief, among other things. Yet in Article 37, the draft constitution restricts the right to build houses of worship to the three monotheistic religions – Judaism, Christianity and Islam. Article 37 distinguishes between citizens on the basis of religion, and is an example of how the draft constitution itself contains contradictions.

On women’s rights:

In regards to women’s rights, Article 68 (previously Article 36) ensures the equality of men and women without prejudice, as long as it is not in conflict with the “provisions   أحكام   of Islamic law.” This is another example of the draft constitution’s inconsistency, since Article 2 states that the “principles   مبادئ   of Islamic law” are the main source of legislation. This inconsistency reveals an inherent desire to move further away from the idea of gender equality, and chips away at gains made in Egypt in regards to women’s rights.

From his central conclusion:

If this constitution passes, it will be the first Egyptian Constitution that adopts a specific religious doctrine for the state. It also means that ancient texts on Islamic jurisprudence, and others that may not even exist anymore, will become sources of Egyptian legislation from which a parliamentary majority may select what it wants from its provisions, instituting authoritarianism in the name of religion.

A legal challenge to the assembly writing the constitution has now shifted from the Administrative Court to the Supreme Constitutional Court. If struck down, President Morsy has granted himself the authority to institute a new body, and the process will start over.

But the shift will take a minimum of 45 days, perhaps granting the assembly enough time to finalize the draft and present it to the public. Even the public referendum might be hurriedly tackled.

What happens, however, if the court strikes the constitution down at this stage? More political chaos could be on the horizon for Egypt.

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Personal

Bishop Thomas: Almost a Jonah

In typical Coptic Orthodox clerical fashion with his flowing black gown and long white beard, you would never know Bishop Thomas was almost a Jonah.

The Jonah of old is characterized for his rebellion against God. He was commanded to preach to the people of Nineveh, went instead on a boat to Tarshish in the opposite direction, and met up along the way with a famous whale.

A point often missed in the story applies equally well to the case of Bishop Thomas: Jonah was a man of God already, at the point of his calling. He was a prophet with a well established ministry in Israel.

Bishop Thomas, meanwhile, was a missionary monk serving in Kenya. He had already dedicated his life to God, when, at the age of thirty, God interrupted.

The interruption came through Pope Shenouda, head of the Coptic Orthodox Church, now deceased. He identified Thomas for the position of bishop of Qusia in Upper Egypt, giving him one day to prepare for his ordination.

Thomas actually said no to the pope – an almost unheard of boldness in clerical circles. Yet his spiritual father encouraged him to wait and pray before making any final decision.

At the cathedral in Cairo Thomas knelt alone before the altar of God and cried the tears of resistance. He begged God to take this burden from him. The word ‘bishop’ implied title, respect and responsibility of men. Thomas preferred his quiet, unknown service among the Africans.

It was then God revealed to Thomas exactly where he was kneeling.

In the Coptic language, ‘anafora’ means ‘offering’ – that placed in sacrifice upon the altar. Thomas pictured himself no longer weeping beside the altar, but surrendered upon it.

God showed him a bishop was not a hand to rule over people, but a hand to come beneath them to lift them up. With this his heart rested and he accepted the mission – to own the work of a bishop, and not the title.

Moving to Qusia his vision – in particular the word ‘anafora’ – remained with him. He purchased empty land along the Cairo-Alexandria desert highway over two hundred miles from his parish. Here he oversaw a reclamation project he named Anafora, an offering of spiritual retreat for all who were in need.

Anafora became a retreat center open to all Christian denominations, local and foreign. It also provided employment for the people of Qusia suffering from a difficult job market. These he formed into a team able to administer the center independently in democratic manner. He teaches them even to positively say ‘no’ to the bishop, as he once did in error to the pope.

Anafora is being developed additionally into an education and training center for personal capacity building. Its focus is on women’s development, but also on men, to allow their wives to develop. Furthermore, Bishop Thomas is creating a life-size Biblical panorama to aid in scriptural education, as well as a school of mission to train in service for fields abroad. Currently France is asking for trained Arabic speakers, in cooperation with the University of Lyon.

Jonah, though he repented, remained a bitter servant even after seeing the harvest of his preaching in Nineveh. In contrast, Bishop Thomas did not succumb to rebellion but embraced the call of God. He remains full of joy in the life God has given him, a servant to all he comes across.

A whale can chasten, but not transform. Only God can change a heart.

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Prayers

Friday Prayers for Egypt: An FJP Ezba?

God,

Protests this week were stronger, safer, but the symbolic divide was wider. It remains to be seen who has the momentum.

As thousands filled Tahrir Square to protest lack of social justice and an unrepresentative Islamist constitution, they introduced a uniquely Egyptian term to the English speaking world. ‘Egypt is not an ezba,’ they declared, saying the Muslim Brotherhood was treating the nation as its own private estate.

At the same time, the Brotherhood’s party – Freedom and Justice – was holding elections for party president. The winner took two-thirds of the vote over his competitor, but both celebrated the display of democratic credentials.

So which is it, God? Are protestors reactionaries who lost an electoral contest and now sing of sour grapes and malign their opponents? Or have they identified patterns of governance which exclude and deny the basic goals of the revolution?

Do Freedom and Justice Party elections signal a commitment to the rule of the people in open and transparent choice? Or was the competition theatrical disguising a choice made or manipulated by Brotherhood leadership, signaling the same for Egypt?

God, it is good these issues are before the people. Give discernment as Egypt’s political forces state their case. Refine them as they navigate the task of winning the people’s trust and favor. Reject them if their politics stray too far into propaganda.

Build Egypt in these days, God. It is now known a full quarter of the people live in poverty – and half of those in Upper Egypt. A constitution is being written which will guide the nation for years to come. And these challenges must be solved by a nascent – and some fear transitory – democracy with little political consciousness.

It is required the leaders be men of good conscience, at least until the people can catch up with them and create institutions of accountability.

Bless Egypt with these men, God. Surely they exist, and surely among them are charlatans. Bring Egypt to the right ones.

And as for the president who does exist, strengthen and encourage him. Give him wisdom to govern wisely. May all he has placed in authority serve well.

Amen.

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Asia Lapido Media Published Articles

An ‘Arab Spring’ Moment in India

P.V. Rajagopal

This blog does not venture outside the Arab world very often, but today I will share a story I helped edit for Lapido Media. Sunny Peter is the author and reports on an ‘Arab Spring / Occupy Wall Street’ moment from India.

Of course, India is the originator of much non-violent theory and practice, and has much to teach the above mentioned imitators.

The story that follows is especially informative. Some of the Arab Spring has turned violent. The Occupy movement seemed like a party. Both relied simply on filling up a space and waiting.

By contrast, this India achievement is much more proactive. It starts as a march, requiring substantial effort on the part of protestors. Then, as a march, it takes time. Not only does this maximize media attention, it leaves room for negotiation.

Please enjoy the story that follows, and click here for the original article on Lapido.

———————-

Recalling the spirit of Mahatma Gandhi, 50,000 mostly lower-caste Indians marched over 120 kilometers to secure a comprehensive government agreement on land reform. A ten point document in lieu of a promised National Land Reform Act was signed by India’s Minister of Rural Development Jairam Ramesh and movement leader P.V. Rajagopal in the presence of cheering protestors.

Rajagopal is the founder and president of Ekta Parishad, a non-violent social movement working for land and forest rights. Several hundred other Indian and international community-based groups, civil rights organizations, NGOs, and aid organizations also supported the march.

It was a struggle ‘for dignity, security, and identity’, according to Rajagopal in an Ekta Parishad press release.

The connection to Gandhi was deliberate. The march began on October 2, Gandhi’s birthday, which is also the International Day of Non-Violence.

Imitating Gandhi’s 1930 Salt March to the Sea, Rajagopal assembled landless, lower caste Dalits and tribal Indians from throughout the country in the city of Gawlior, 350 kilometers south of New Delhi. By October 28 over 100,000 protestors were expected to present their demands in the capital city.

Dalits are traditionally regarded as untouchables within a largely Hindu social structure in India. Although a majority of them are Hindus, in several provinces they have converted to Buddhism or other religions.

Recently, several smaller civil anti-corruption movements have disrupted New Delhi and other cities. Not wanting to see another mass descent on the capital, the Indian government began negotiations even before the march commenced.

The agreement was signed along route in Agra, over 200 kilometers away. As the crowd celebrated and dispersed, the government bought itself a six month window for implementation.

Jan Satygraha: Non-Violent Protestors

‘The deprived people are often silent spectators to their own misery,’ stated Rajagopal in a movement blog. ‘They often need someone to help them voice their concerns and fight for their rights.’

In rural India land is both a means of economic sustenance and a denominator for citizenship. A lack of property deeds is a cause of poverty, often preventing citizens from obtaining insurance for crops, loans from banks, and access to other government services.

Though few would dispute the need for a better system, even government statistics do not present uniform data for analysis. The 2009 Report by the Committee on State Agrarian Relations and the Unfinished Task in Land Reforms is a prime example.

The report quotes surveys from different government studies, including the 1997 Draft Plan Paper. It establishes 77 percent of Dalits and 90 percent of the indigenous tribes are either de jure or de facto landless.

Despite its internal contradictions, however, the report reveals the appalling social gap inherent in rural India’s entrenched feudal hierarchy.  Large landowners invariably belong to the upper castes, while cultivators belong to the middle castes. As for lower caste agricultural workers, they found representation in the march.

Without land title, Dalits and others are subject to exploitation. Once uprooted from their homestead, many move to the slum pockets of urban centers as unskilled laborers.

Some take to violence and join armed rebel movements. In 2006 Prime Minister Dr Manmohan Singh called such insurgencies the ‘single biggest internal security challenge ever faced’.

These challenges and statistics belie the fact that India’s socialist-leaning policies are enshrined in the constitution, which guarantees indigenous people the right to own the land they live on. Yet according to a 2001 report from the Indian Rural Development Ministry, only 1.3 percent of arable land has been redistributed.

Past pressures on the government have not succeeded in enacting reform. Rajagopal’s October 2 march follows up on earlier non-violent protests organized by Ekta Parishad.

Dalit March

A 2007 march consisting of 25,000 people also marched 350 kilometers to highlight the plight of landless Dalits. They disbanded following a government promise to study the issue. Two different committees submitted reports to the National Land Reform Council in 2009, but it never met to examine the recommendations.

This time, government signatory Ramesh assured his personal support for the demands, though he cautioned not everything could be implemented. Still, the promise of a national land reform policy within six months is a significant improvement. An Ekta Parishad press release states this could assure land title for up to 2.5 million people.

An extra 75,000 protestors makes a difference. It also reflects the philosophy of Rajagopal.

‘A country like India where problems are so many will demand larger mobilization to bring about basic change,’ he states on Ekta Parishad’s website.

‘We are trying to address change at the social and economic level. We are also interested in strengthening a process of participatory democracy and responsible governance.’

Responsible government is best assured through transparent institutions, but Rajagopal is prepared to continue the mobilization as necessary.

‘If nothing happens in six months we will assemble here in Agra and march to Delhi,’ he stated to the Indian press.

Considering the abysmal record of land reform over 65 years of independence, it remains to be seen how much the government can accomplish in six months.

If not, Agra is just a hiatus in a long struggle.

All photos courtesy of Ekta Parishad

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Aslan Media Middle East Published Articles

Tahrir Protestors Turn on Each Other: My Video

For the first time since the revolution, protestors from opposite camps attacked each other at Tahrir Square. The events have been well documented – and disputed. Here is my version.

Please read this EgyptSource article for a good summary of events and context. Please read here for my brief introduction in the form of a prayer. In brief, a protest against the constitution drafting committee was joined by a protest against the ‘not guilty’ verdict in the revolutionary ‘Battle of the Camel’.

The former protest was called for largely by liberal and leftist forces; the latter by Islamists and revolutionaries. Perhaps there was some overlap between them.

‘Perhaps’ is the key word in all that follows. Previous violent skirmishes all involved the people against the police force. When protestor turned on protestor it was very difficult to tell one from the other.

I arrived at around 3:30pm. As I ascended from the Metro I looked around to see sporadic rock throwing in several locations throughout the square. It took me a little while to gain my bearings. I anticipated a full crowd of dueling chants. Instead, I discovered Tahrir to be quite empty.

As I watched I was surprised to find my only reaction was to laugh. The scene was so surreal. I was standing calmly beside the Metro steps with a few dozen others, while about fifty yards away on the other side of the Omar Makram statue rocks were being hurled through the air.

Onlookers told me there was a single stage set up by the anti-constitution protest, but it was destroyed by supporters of President Morsy. Others told me it was the Muslim Brotherhood members who were attacked first by rocks, and then responded. See the EgyptSource link above for video about the stage destruction. Clearly they are Morsy supporters, but how can one tell if it was the Brotherhood or not?

While we were watching the nearby rock throwing, other bystanders told me the Brotherhood had now withdrawn from the square. Their organization has since issued contradictory statements, but the official spokesman stated their members were not present at that time at all. I could see some of those tossing rocks wore beards in Islamist fashion. But then again, anyone can wear a beard.

Eventually the scene settled down nearby, and fighting concentrated on Mohamed Mahmoud Street towards the Ministry of the Interior. Months ago the clashes there with security had been fierce. Now, the battle lines were on the edge of the square leading in, with little to suggest either side cared particularly to advance.

But who was ‘either side’? Onlookers were completely confused and had no idea who was fighting. Eventually one person who seemed like he knew said it was the two wings of the April 6 Movement fighting each other. Indeed, the black flags with clenched fist of April 6 were on both sides. Then again, anyone can hold a flag.

Please click here for my video of this scene (three minutes). The proximity is from the zoom lens, but there were a few moments I thought to judge how close the stones were coming to my vantage point. At this point I wasn’t laughing. If anything, my eyes were a touch moist watching Tahrir disintegrate.

Again, it was hard to tell who was who, but I did not see many bearded protestors; one was assaulted by fists and ran away from the scene to the relatively open Tahrir Square behind us. As for April 6, they have long been divided into two fronts with separate leadership and institutional decision making. One front has closely aligned with the Muslim Brotherhood as a revolutionary movement. Perhaps the other increasingly sees this as a betrayal. It was hard to know.

And then, the reconciliation happened, sort of. All the while the stones were being thrown other revolutionaries were gathered to the left in front of Hardees, chanting furiously, but peacefully. They made their way towards Mohamed Mahmoud Street, and upon arrival, united the two groups. Once together, they chanted the now-popular anti-Brotherhood slogan, ‘Sell the revolution, Badie,’ referring to Mohamed Badie, the Muslim Brotherhood General Guide. Perhaps they were not fighting over a supposed allegiance to the Islamists.

Please click here for my video of these scene (four minutes). It is after the reconciliation itself but shows that perhaps a quarter of Tahrir was now relatively packed, presumably by liberals and leftists.

Somehow they were still divided. A short while later the fighting broke out again.

But by now the main fighting had moved to the Talaat Harb Street entrance to Tahrir Square. This was too far away for me to determine who was who, but onlookers said the Revolutionary Socialists march had just arrived. Again, if flags are any indication, their banner was on one side, while April 6 was on the other.

At this point I decided to leave, figuring there was not much left to see. The only possible development would be if the riot police entered to stop the fighting. Indeed, that was my first thought near the Metro: Why did President Morsy not put an end to in-fighting?

One observer commented, likely correctly, this would then turn into a brawl against the police which would fall on Morsy’s account. At the same time, should it not be the role of the police to calm a civil disturbance? Was Morsy letting the protestors paint each other black? Does he not feel confident he has full control over security forces? Did he just hesitate? Or were there Muslim Brotherhood members present who were stoking tensions, even deliberately?

These are too many questions, which unfortunately fits with the lack of answers that characterizes Egyptian politics these days. Perhaps in days to come everything, everywhere, will be made known.

Perhaps.

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Prayers

Friday Prayers for Egypt: Camel Recall

God,

Egypt has once again produced a crisis. This one may only be mini, but perhaps official reactions will reveal its extent. Tahrir filled with rocks and Molotovs, as demonstrators faced off one to another.

The crisis was slow brewing, and then sudden. For weeks liberals have railed against the membership of the committee tasked to write the constitution, saying it was unrepresentative of society and dominated by Islamists. For days they have called for a protest against it.

Then only two days before a bombshell was announced. The accused in the revolutionary Battle of the Camel were found not guilty on all charges. The Battle of the Camel followed on the heels of Mubarak’s promise not to run for reelection, and had quieted some revolutionary fervor. Once camels and horses followed afterwards – with snipers reported as well – the protest dug in its heels. Soon Mubarak was gone altogether.

It was a strange event, making little sense even at the time. It galvanized the opposition, with blame laid at the feet of members of Mubarak’s regime. Now, they are free men.

The Muslim Brotherhood especially and revolutionary forces additionally were outraged, and pledged to fill Tahrir in protest. The Islamists had previously dismissed and criticized the already planned demonstration; now, they appeared ready to overwhelm it.

Groups in opposition with contrary demands do not make good bedfellows. With the stage set for conflict, it erupted. Throughout the afternoon and evening Egyptians threw projectiles at Egyptians. Much of the time, it was hard to tell who was who.

What to make of this, God? Amid all the confusion, perhaps prayers should be simple.

Give justice to those responsible for all protestor deaths and injuries during the revolution. Be it the accused or others, men were willfully killed. To date, almost no one has been held accountable. Establish the truth, God, so that Egypt might know. Only upon the truth can there be healing, justice, forgiveness, and reconciliation.

These are requested between demonstrators as well, God. Old wounds were opened, causing recent ones to pain all the more sharply. The issues run deep, but so does the original unity of Tahrir.

But together, God, it seems Egypt is moving backwards. Judicial observers say the court case was handled poorly. Rock throwing is juvenile. But there is no time to lament steps in reverse when a constitution is pending.

Draw Egypt back, God. Mend her spoiled relations and develop her fractured politics. Give her good leadership and active citizens. Protect protests when they are necessary, but help most issues to congeal through consensus.

And though it is a near constant refrain, God, expose the manipulators and give transparency to the process. May those who plot evil fail. Rebuke them that they may repent, but keep them from a share in shaping Egypt’s future. May this be left to those who love her and honor all her citizens.

God, establish the right and the good in Egypt. Help her to live in peace.

Amen.

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Personal

My First Deodorant Purchase in Years

It’s not as bad as it sounds, but for this first time in I don’t know how many years I asked my wife to buy me some deodorant.

This does not represent a confession of guilt for failing to fit in. My Egyptian friend tells me most men on the street do not use deodorant; after many rides on the crowded summer Metro I can attest there may be validity to his words. Deodorant seems to be available only in pharmacies, and imported brands predominate, at a cost of three or four American dollars. It is simply beyond the price range for many Egyptians, over 40% of whom live below the poverty line. Besides, if everyone smells, your personal odor is a non-issue. In many ways, it seems a better, less self-conscious way to live.

But my sense of belonging does not stretch so far as to offend a neighbor’s nose. Rather, it is a shared sense of frugality.

The last time we enjoyed an extended stay in America we made liberal use of the Sunday coupons, clipping every one on basic personal hygiene. If timed well with regular sales and double or triple value coupon weeks, it is a relatively simple matter to obtain deodorant, toothpaste, and other items at no cost or a few pennies.

The last of my accumulated stash ran out yesterday.

We hope to spend some time in America this upcoming summer. Coupon donations are gladly accepted. Feel free to keep your deodorant.

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Prayers

Friday Prayers for Egypt: Blasphemy

God,

Egypt’s legal and judicial history is historic and impressive. Yet like other societies with a strong legal tradition, litigation is common. One result is often the slow pace of justice as cases can be tied up in court for years.

Yet this fact betrays the speed in which blasphemy cases have been processed recently. A number of Copts are under investigation or have already been sentenced for insulting Islam. The most recent case involves two children under the age of eleven.

What is behind this, God? Blasphemy laws have existed from before the revolution, so it is not simply a product of an Islamist regime. But the number of cases following the anti-Islamic film feels unprecedented. They are brought by individuals, not the state.

Weigh on the hearts of these men, God, to convict them if their zeal outpaces their mercy, if they are driven by judgment, or worse, by vindictiveness. Give wisdom to the judges as well, God. May they handle these cases with discretion and wisdom, submitting both to law and conscience.

Speak also to the accused, God. Rebuke them if they have intended offense; comfort them if they are unjustly tried.

There is even a Muslim under investigation, depicted on video burning a Bible. Many have noted his trial proceeds slowly, and he is not being detained. He acted at the scene of the US Embassy, perhaps enraged at the film in question.

If he was rash, help him seek forgiveness. If he was making a statement, give him guidance. If he sowed the seeds of discord in society, rebuke him.

But with him, God, and with all the others, spare them the judgment of law. And for those who cannot pray this sincerely, may the law be designed to justly honor both holy sanctities and inviolable freedoms.

And apart from the law, may honorable men of religion rush to forgive the offenders and show mercy. May they intercede for the accused in both this life and the next.

Weighty issues are at stake, God, beyond the dignity of each of these individuals. A constitution is soon to be written, which may well include provisions against blasphemy. Odd thoughts lend to conspiracy; was the outrage over the film meant to rally support? Could these cases be fast-tracked to provoke outrage and rally against?

And within this context, conflicting reports surround the small Coptic community in Rafah. They received threats if they did not leave the area. It seems some did, while the bishop denies they were forced. This may simply reflect the foibles of human nature. But if not, the story fits perfectly into either a conspiracy against Copts by Islamists, or into a conspiracy involving Copts (as either pawns or abettors) against Islamists.

But God, end the avails to conspiracy! In all these scenarios human lives are at stake. Open Egypt to a culture of transparency, so that men may live in dignity and know the reality of the challenges they face. Cease manipulations and constrain all manipulators. Establish soon a political system based on just principles and the consensus of society. May the constitution be written wisely and celebrated by all.

God, the impossibility of this task is well known, but intervene. Change the hearts of troublemakers and sincere disputants alike. Knit them together in this crucial stage, so that they may differ properly in the days to come.

Honor Egypt, God, and give her peace. Give her peace of mind.

Amen.

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Personal

Building a Nation: America, Israel, and the Sins of History

Modern Israel suffers from the fact it started too late.

Israel, the Zionist project, was created as homeland for the Jewish people. Otherwise known as Israeli nationalism, it reflects the primary concept upon which modern international relations are built. Mostly homogenous populations in a given territory live within agreed upon borders.

There are messy points on the world map, but for the most part, the nation-state system has worked very well.

The messiest point, unfortunately, is Israel.

The problem with the nation-state system is that it was designed and enforced by the established powers of the world. These nations moved through a long evolution of subduing native populations, often by force. They forged borders through wars against the ‘other’, and instilled a master narrative of identity grounded in the togetherness of ‘us’.

Africa was outside this system, as its borders were drawn by colonial powers who exploited tribal identities. Once independent, these new nations rushed headlong into the effort to create a broader sense of nationalism. In some cases it worked, in others, it still does not even today.

More important with Israel, however, is the case of the Ottoman Empire.

The Ottomans were an Islamic empire ruled by Turkish blood. They presided over a vast swath of land; to preserve their dominance they allowed local communities a great degree of self-rule. These were not on the whole territorially-defined communities, however, they were ethnic groups living here and there, often inter-mixed with the local population of whatever area they dwelled in. It was, especially in the cities, a diverse and cosmopolitan system. It was an empire, and it attracted businessmen and craftsmen from around the world.

The defeat of the Ottoman Empire ushered in the already developing but not yet codified nation-state system. Following World War I the various ethnic communities lost their system of sponsorship, as newly freed lands adopted the ways of nationalism, stressing homogenous population.

The modern state of Turkey was attacked by Greece; having failed, Greeks in Turkey repatriated, and Turks in Greece did the same. This is also the era of the Armenian massacres; minority populations around the region suddenly found themselves without a home.

The unsettledness continued in the interwar period, and began afresh when regional states acquired greater degrees of independence following World War II. Nasser’s nationalism – well suited for displacing the last vestiges of British imperialism – also resulted in the exodus of Egypt’s Greeks and Jews. Egypt became for the Egyptians (Copts included) just as France was for the French and Germany for the Germans.

Egypt became like the nations of the world.

Israel, however, only began its national project at this time.

With the collapse of the Ottoman Empire emigration of Jews to Palestine increased steadily, as Zionism became a political concept. Aided by the horrors of the Holocaust, the world acceded to the concept of a Jewish homeland. Between the two world wars the tension of Jewish immigration was mitigated somewhat by colonial control. After WWII, however, the British wiped their hands of the problem and gave it to the United Nations.

The UN sought a partition plan, but amid Arab objections sanctioned Israel as a nation in 1948. It was only then that Israel could begin the process of entering the world system – crafting a mostly homogenous state in a given territory with agreed upon borders.

Only the territory was not homogenous – Arabs outnumbered Jews in the land as a whole. And today, post-1967, the territory has no agreed upon borders.

Though the nation-state system has been largely successful, this is why Israel is one of its messiest challenges.

The United States of America, meanwhile, is one of its top successes. Borders are well defined. There is little colonial baggage. Not only is the population mostly homogenous, but minorities within have adopted the overarching national narrative and identity. All are Americans, equal in rights and duties.

Except it is not true; the narrative blinds many to the historical reality of how America became a nation-state.

It is not true because Indians, Native Americans, can live within special jurisdictions scattered throughout the fifty states. This provision is part of assuaging the national guilt which systematically appropriated their lands for a rapidly growing native and immigrant population. Many Americans realize this, of course, but it is too late to change anything, and it is best not talked about much. Why bring up the sins of the past?

But with Israel, these are the sins of the present.

Americans might be able to ask themselves what they would have done differently if they lived in the days of Manifest Destiny and ‘Westward Ho!’ The moral compass presently lauded might have made a difference in securing justice for Native American peoples, if history could be revisited.

Israel is not America, of course. Americans have no right to lecture, let alone interfere, in Israeli-Palestinian issues.

Yet given the great groundswell of American support for Israel, especially among those who consider themselves moral, it is fair to ask if a review is in order.

Again, Israel suffers only from timing.

The United States and other great countries in the nation-state system were not hampered by thorny issues of human rights and UN resolutions. These countries formed their states far from the eye of a critical press and universal declarations. Today, reformed, they issue their moral pronouncements on the conduct of others.

Hypocrisy aside, Israel’s conduct is worthy of question. Israel proper, largely, can lay claim to having built its nation. Arabs will cry foul over the historical process of native displacement, but today Israel is a mostly homogenous population in a given territory. As such, it is a member in good standing of the international community.

Except for its borders.

In contravention to the rules of the international community, Israel maintains its firm control of the occupied territories of the West Bank, Gaza, and the Golan Heights. In contravention to the rules of the international community, Israel maintains its policy of transferring settlers into these territories and appropriating land.

Both Jews and Palestinians, as people, should have the right to a secure life and self-governance.

At issue is that the system of the nation-state has now outlawed the means of creating a nation. Israel is only imitating those who have gone before; perhaps Palestinians would do similarly if given the chance. Certainly some Arabs wish for the Jews to all go back to where they came from.

But for those watching of moral compass, these are the days of Manifest Destiny and ‘Westward Ho!’ If we can imagine what we would have done differently then, we must consider what we will do differently now.

Otherwise, history will repeat itself. Native Americans and Palestinians will weep together.

Note: This essay was written following the viewing of the documentary ‘With God on our Side’. Click here to watch a three minute clip from the film exposing the Separation Barrier. It was built ostensibly to prevent terrorism, and perhaps it did. Yet it was built not on the border, but on occupied territory, nudging the still-undefined boundaries of Israel further to the east. Produced mostly for Christians, the film is highly recommended.

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Arab West Report Middle East Published Articles

Interview with MB Guidance Bureau Member Abdel Rahman al-Barr

Abdel Rahman al-Barr

A few days ago I posted an article I wrote for Lapido Media exploring the religious motivation and justification for protesting an insult to Islam. Much of the perspective rested on the answers of Abdel Rahman al-Barr, a member of the Guidance Bureau of the Muslim Brotherhood and a specialist in the Islamic sharia.

Due to the events al-Barr was unavailable for a face-to-face interview, but graciously provided his time in answering my written questions. For deeper understanding of the subject treated in the article, here is the transcript in full:

  • A popular chant during the protest was: ‘With our souls and our blood we will redeem you, oh Islam!’ What does ‘blood’ imply, and how will it ‘redeem’ Islam?

This phrase means the speaker is ready to give his life for the sake of his religion, willing that his blood may flow in its defense. If it becomes necessary he will enter a military confrontation to defend Islam even if he must face being killed or martyred in the path of God.

  • The film was clearly offensive to Islam. But what does Islam teach about defending the religion against insult? Even if peaceful, why are such demonstrations religiously necessary?

Religion is one of the sanctities that man will protect and defend with all he has, even if this leads to giving his life. In the case of this offensive film it is necessary to announce refusal, condemnation, and anger with the most powerful expressions. We request the government with allowed this film to appear – that is, the United States of America – to prevent [its showing] and to hold those who made it accountable, as they have instigated hatred and incited animosity between peoples. Expressing this refusal is a religious obligation, because Islam requires the Muslim to reject error and seek to change it with his hand, if he is able. If he cannot he must reject it with his tongue, and demonstrations are one of the ways to do so.

  • During the demonstrations, some called the Copts of the Diaspora, especially those involved in the film, ‘dogs’ and ‘pigs’. What does Islam teach about the use of insults against those who insult it?

Those who use such phrases are likely from the common people – not scholars – who were pushed by their anger from the enormity of the crime. But Islamic teachings call for the use of good phrases which do not insult. God the exalted said in the Qur’an: ‘Speak well to people’, ‘Say to those who worship me, “Speak what is good”’, ‘Return the evil with that which is good’, and ‘Return what is good if there is animosity between you’.

  • The Qur’an states in al-Nahl, 125: ‘Invite to the way of thy Lord with wisdom and beautiful preaching and argue with them in the best manner.’ Even peaceful protests seem to diverge from this, and open the door for many to express anger poorly. How do demonstrations, though politically legal, help shape an Islamic morality? How should anger be expressed in Islam?

We must know that free demonstrations are a new experience for our people, as the repressive regimes dealt with them extremely harshly, to not allow them. Because of this, until now the culture of demonstration remains disfigured for many. Maybe this will improve in the future, but the careful observer will note that demonstrations organized by the Muslim Brotherhood are better disciplined even in the slogans and phrases used. This is because Islamic morality is moderate in both satisfaction and anger. Powerful expressions of anger must respect justice and avoid triviality. The Qur’an says: ‘God does not like the public mention of evil except by one who has been wronged’. So if a man is oppressed he may use forceful phrases to express this oppression, but without triviality or debasement.

  • Almost no Americans had ever heard of this film until Egypt began to demonstrate against it. To what degree to Muslim religious leaders bear fault for the excesses of these protests, as the Brotherhood called originally for escalation?

Religious scholars are not the ones who began the incitement, and they had no means to prevent it. Those who incited people were some activists who knew of it from the internet, and from here the common people began talking about it. It is natural the scholars could not stay silent in the face of this rejected crime. Personally, if it was in my power I would not have given this subject any importance because it is a vile work. Its producers do not posses human decency or creative value, and the film has no artistic merit. But the new media in its modern form diffuses the insignificant to work up the people – this is what happened with this vile film lacking creative value. Of course, the expansive publication via media had the largest influence on the common people, stirring them up and giving attention to this insulting film.

Thanks to Amr al-Masry for translating the questions into Arabic; any errors in translating the answers are my own, with graciousness asked specifically for the verses from the Qur’an.

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Prayers

Friday Prayers for Egypt: Protest Pause

God,

As protests over the recent film continue around the world, they wane in Egypt. Even a new offering of cartoons from a French publication do not spark another round – violent or peaceful.

What does it mean, God? Were the first protests allowed and manufactured, where left to themselves Egyptian Muslims will not take to the streets to defend their prophet from insult? Have leaders issued reflective statements sufficient to calm an offended population? Or have the people themselves looked in the mirror over what has been done in defense of their faith?

Surely, God, there is no one answer. Amidst it all, cause peace and respect to characterize relations between peoples. Give self-restraint in freedom; give self-restraint in offense. Give good laws among all to govern man’s foibles. Give mercy and forgiveness for those locally who have offended others.

Keep those in the West from pride, God. As they disdainfully look at the destruction wrought over an amateur film, may they look first to themselves, find their faults, and repent.

Keep those in Egypt from contempt, God. May they give grace to those outside their religion who cannot comprehend putting you first in all things, including place of pride and identity.

Help all toward introspection, God. May you enliven the conscience and reveal self-deception. Dwell in men’s hearts, and shape them after your pattern. Convict those intentionally provoke; convict those who destroy in their wake.

And for those who manipulate, God, silence them. No matter the angle, shackle those who seek to forward an agenda over the sanctities of men. Root these evils from the politics of all.

Thank you, God, for a pause in Egypt. Give rest to the rest of the world, and may they join in reflection.

Amen.

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Personal

The Episcopal Church of Egypt Requests an International Declaration against the Defamation of Religions

Bishop Mouneer Anis

15 September 2012

Dear Secretary Ban Ki-Moon,

In view of the current inflamed situation in several countries in response to the production of a film in the USA which evidently intends to offend our Muslim brothers and sisters by insulting the Prophet Mohammad, and in view of the fact in recent years similar offensive incidents have occurred in some European countries which evoked massive and violent responses worldwide, we hereby suggest that an international declaration be negotiated that outlaws the intentional and deliberate insulting or defamation of persons (such as prophets), symbols, texts and constructs of belief deemed holy by people of faith.

This suggested declaration should not, in any way, be seen as contradictory to the freedom of expression that is enshrined in Article 19 of the Universal Declaration of Human Rights. However, it should encourage all people (including controllers of media) to be responsible and restraining in expressing or promoting offensive or malicious opinions with regard to the religions of the world, especially in today’s climate whereby those opinions and expressions may be rapidly and widely spread through many media.

We are suggesting such a declaration in order to avoid the possibility of further violence in the future – violence that may easily lead to wars between nations and conflicts between people from different cultural or philosophical backgrounds or followers of different faiths. It may be suggested that some of the violent responses experienced in the last few years are out of proportion to the original, offensive and insulting acts. However, it is a fact that people in different parts of the world react differently, especially when it comes to matters of faith. Hence, there is a need to take this suggested declaration under serious consideration.

Finally, as people living here in the Middle East, we see that the way ahead for peaceful coexistence and religious harmony is through mutual respect and love. Such, Sir, is the motivation behind suggesting this declaration.

May God bless you!

Please click here to access the original pdf of the letter, distributed publicly with Egyptian Anglican Church newsletter.

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Lapido Media Middle East Published Articles

The Islamist Theology of Protesting

The demonstrations and violence surrounding the anti-Muhammad film Innocence of Muslims reveals two worlds which could not be further apart.

The West cherishes freedom of expression and allows religious ideas to be subject to debate, denial, and even ridicule.

Meanwhile, efforts to enshrine blasphemy provisions in Egypt’s new constitution are well underway, surely to receive a boost from this most recent outcry.

Those most offended took to the streets and unleashed the vilest invectives against those who insulted their prophet. Lapido filmed people at the US embassy in Cairo who were noisy, though not riotous.

Of the involvement of a supposed Israeli-American Sam Bacile (now known to be an alias for an American Copt Nakhoula Bacile Nakhoula) the crowd shouted, ‘Khyber, Khyber, oh you Jews! The army of Muhammad will return!’ Khyber refers to Muhammad’s victorious 629 AD siege of a Jewish oasis in the Arabian Peninsula, where he imposed the jizia tax for the first time.

Of the involvement of Coptic-American Maurice Sadek in the movie’s promotion, the crowd shouted, ‘Copts of the diaspora are pigs!’ A sign held aloft declared, ‘We are all bin Laden, you [Coptic] dogs of the diaspora.’

And besides the ubiquitous ‘Allahu Akbar!’ protestors chanted, ‘With our lives and our blood we will redeem you, oh Islam!’

Lapido Media spoke with two Islamists about the recent protests, in a bid to understand.

Mohamed Omar Abdel Rahman

Mohamed Omar Abdel Rahman of the Islamic Group received Lapido the evening of the first day’s protest, when the flag of the US embassy was removed and burned.

His family has maintained a sit-in protest on the opposite side of the embassy for over a year, demanding the release of their father, Omar Abdel Rahman. Better known as the Blind Sheikh, he is in prison in America over his role in the 1993 World Trade Centre bombings.

Abdel Rahman is not a religious scholar, but a veteran jihadist from the wars in Afghanistan.

‘For any offence against Islam,’ he said, ‘the Muslim has the right to defend himself against the one who says it, and shouting “our lives and our blood” displays his love of his religion.

‘It does not mean to kill an embassy employee, but if the filmmaker comes to Egypt, he will be torn limb from limb. This is permitted in Islam.’

Concerning the signs praising bin Laden and calling foreign Copts ‘dogs’ and ‘pigs’, Abdel Rahman stated this was not meant literally, but ‘to scare them’.

‘They want to destroy Egypt and are its enemies, so this frightening is permitted in Islam.’

Asked about condemning all foreign Copts without distinction, Abdel Rahman stated this was a misunderstanding of Arabic rhetoric, where the general was meant to convey the particular, and exaggerate the grievance.

The use of insults was also misunderstood by the West, conveying not literal figuring but contempt.

‘This also is allowed in Islam,’ he stated, when invited to compare such contempt with the Qur’anic verse extolling ‘good preaching’ against a non-Muslim challenger.

‘Everything has its time and place,’ said Abdel Rahman. ‘It makes no sense to issue simple good preaching during jihad. If someone is attacking you, you resist and fight back, you do not just say a good word.’

Abdel Rahman al-Barr

Lapido then asked Abdel Rahman al-Barr, a member of the Muslim Brotherhood’s Guidance Bureau specializing in the shariah, to comment in a written interview.

By this time the American ambassador to Libya had been murdered, the embassy and school attacked in Tunisia, with outbreaks of violence in many other parts of the Muslim world.

‘Religion is one of the sanctities that man will protect and defend with all he has, even if this leads to giving his life,’ he said.

‘In the case of this offensive film it is necessary to announce refusal, condemnation, and anger with the most powerful expressions.’

To explain what makes this a religious obligation, al-Barr drew from a well-known tradition of the prophet.

‘Islam requires the Muslim to reject error and seek to change it with his hand, if he is able. If he cannot he must reject it with his tongue, and demonstrations are one of the ways to do so.’

Al-Barr noted that many of the demonstrators were ‘common people’, and Egypt did not have a culture of demonstrating. He hinted that the slogans used might be questionable.

‘Islamic morality is moderate in both satisfaction and anger,’ he said. ‘Powerful expressions of anger must respect justice. The Qur’an says: “God does not like the public mention of evil except by one who has been wronged” (4:148).

‘So if a man is oppressed he may use forceful phrases to express this oppression, but without triviality or debasement.’

Al-Barr blamed the media for taking an obscure film and throwing it in the face of Muslims. He gave no credence to the idea that religious scholars had a share in the blame for the excesses which took place, but did suggest some regret.

‘It is natural the scholars could not stay silent in the face of this rejected crime. Personally, if it was in my power I would not have given this subject any importance because it is a vile work.’

Instead, ultimate blame lay elsewhere, indicating the vast difference in cultural perspectives.

He concluded: ‘We request the government which allowed this film to appear – that is, the United States of America – to prevent [its showing] and to hold those who made it accountable, as they have instigated hatred and incited animosity between peoples.’

This article was first published on Lapido Media on September 19, 2012

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Aslan Media Middle East Published Articles

Muslims Care for the Heart of a Monk

A spiritual man, Fr. Mercurious knows the only guarantee is from the hand of God. At the same time, his surgery to prevent a heart attack was in the hands of Muslims.

A few weeks ago the forty year old monk in the Monastery of St. Makarious in Wadi Natrun had open heart surgery. Suffering from high cholesterol, his doctor advised this course of action at the earliest date possible.

With genetic propensity from his father, and narrow arteries from his mother, the simple diet of a monk was not enough to guarantee health.

Fr. Mercurious did not intend it to be so originally, though this had nothing to do with religious preference. Like many Egyptians, he inquired first if he could travel to the US or UK for surgery. When embassy procedures did not go anywhere, his doctor recommended a specialist hospital in 6 October City, a new development outside of Cairo.

The surgery went well. Muslim Egyptian doctors grafted veins from his arms and legs to bypass his arteries, which were blocked at 95%. They even gave him special deference due to his clerical disposition.

It is not a remarkable thing, really. Well trained doctors demonstrate their skills on a human being. Unfortunately, it is often not the sort of story heard about Egypt.

Fr. Mercurious related his operation in the context of the changing religious climate of Egypt. While admitting his isolation from the world, he keeps up with events through visitors to the monastery and their tales of political and social developments.

Before entering the monastery after university studies, Fr. Mercurious stated he had only the best of relations with all Muslims he knew. Yet in the past several years he had the impression that the number of ‘extremists’ was increasing.

Is this a function of real change in the character of Muslims, or of real change in the perceptions of his Christian visitors? Surely the two must be somewhat related.

Dr. Mohamed el-Menissy is a Muslim doctor who volunteered at the field hospital in Kasr el-Dobara Evangelical Church near Tahrir Square during clashes in November. In asking him about his experience – not his faith – he insisted over and over again that Muslims and Christians love each other in Egypt. He was near desperate to get this message across to the West. He even gave me the phone number of his Christian doctor colleague so as to confirm their friendship.

Of course Dr. Menissy is telling the truth of his experience, but does such single-mindedness betray a deeper reality frantically denied? Is he hoping the world to be right, if only by insisting it is?

Perhaps it is as simple as rightful offense at media – both Western and Arab – which focuses on problems to such degree it obscures reality, perhaps even to the extent of transforming it. Speaking to media, perhaps Dr. Menissy wanted to transform it back.

What purpose does this story serve, then? In highlighting a non-news event of a Muslim doctor operating successfully on a Coptic monk, do I help stem the tide of negative reporting? Or do I play into the narrative of distinction between Muslim and Christian?

Fortunately, I carry no such burden. I tell the story of the monk because he is my friend and it is interesting. I tell the story of Dr. Menissy because it fits in this context and honors his desire. Both show a slice of life that is worthy to be known more widely.

As for what these stories say about Muslim-Christian relationships in Egypt: They say the truth. It is not the whole truth, but it is an essential truth.

The next time a church burns, it is important to acknowledge this as the truth also. One story balances another.

Such complexity marks our own lives – we chafe at being reduced, simplified, or misunderstood. Let us grant the same grace to Egypt.

After all, as these stories show, she shows much grace to her own.

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Prayers

Friday Prayers for Egypt: The Innocence of Muslims

God,

Give Egypt the grace to get out of the moment. Literally speaking, bring peace to troubled areas, give peace to troubled hearts. End this contagion to protect lives, property, and the reputation of Islam.

Figuratively speaking, help Egypt and the world to see the big picture. Encouraging transitions are underway across the region. Dictators have been deposed and the people have a voice. The transition is not without significant struggle, however, and has opened up the fault lines of society. Film or no film, sincere or exploited, these protests cannot obscure there is much good at work in Egypt and elsewhere.

The big picture is also that God can take care of himself. May those who are righteously aggrieved remember God the Merciful, and so imitate. Comfort all who call on you, keeping them from turning against each other, or the other. May your purposes for Egypt be fulfilled, among both the both the calm and the furious.

But the small picture requires your attention as well, God. This film appears produced for trouble and trouble alone. Whatever legal right they own, your law goes far deeper to judge intention and result. Hold them accountable, God, and rebuke. Spoil any influence they may seek in American politics.

If for trouble, the trouble was shared. Manipulation owns no nationality, and surely some Egyptians are guilty of fanning the flames. Both have exploited religion for evil ends; both show contempt for the faith of normal Muslims. One aims to offend, the other to enrage. Hold them accountable as well, and keep them from a vital share in the Egypt to come.

Continue your grace between Egyptian Muslims and Christians; thank you for the wisdom that has kept them together. May such grace multiply between Arabs and Westerners. Prevent the world from hardening into ill views of the other. May all differences be admitted and discussed, and may the right prevail. But may all be transcended in respect and relationship.

May these fires soon extinguish; may they spread no further.

May love instead consume the hearts of men, even toward those who hate, insult, and damage. Punish, God, but redeem and restore.

Amen.

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Atlantic Council Middle East Published Articles

Misunderstanding Plagues the US Embassy Protest over anti-Muhammad Film: A First-Hand Account

As clashes continue in the areas surrounding the US Embassy, I have had opportunity to publish my account and analysis from the original incident on EgyptSource. Please click here for the article in full, and excerpts follow below:

The sad spectacle on display at the US Embassy in Cairo on September 11 shows nearly everyone in a poor light. Sadder still is that most parties involved acted from a sense of virtue, but misunderstanding and prejudice corroded the good intentions.

I next proceed to describe some of the background events as well as the misunderstandings on the part of the US Embassy and US media. Next follows perhaps the most crucial observation I gained:

The stranger inference is that the embassy was not surrounded from the beginning. The protest was announced in advance, and yet Egyptian riot police were present throughout the demonstration. Yet it was the army, absent the entire time, which secured the premises.

The US Embassy complex is surrounded by a high wall lining almost entirely the adjacent street. The entrance is located in the center of the wall. Black clad police with helmets and shields lined the wall to the right of the entrance, but yielded the left side to protesters. Essam, an older Salafi protester, told me the police deferred to the ‘Islamists’ to keep the youth under control.

Next follows viewpoints expressed by some of the participants, including these:

Consistently the crowd shouted, ‘With our lives and blood we will redeem you, oh Islam.’ Muhammad, another son of the Blind Sheikh, explained, “For any offense against Islam, the Muslim has the right to defend himself against the one who says it, and this slogan displays his love of his religion.

“Everything has its time and place. It makes no sense to issue simple good preaching during jihad. If someone is attacking you, you resist and fight back, you do not just say a good word.”

Another participant in the protests, Mustafa, who had returned to Egypt after living fifteen years in Brooklyn, commented further. “Those Copts making this film should be killed.”

The sad fact is that so few involved in this episode, whether gathered at surrounding the embassy or abroad, exhibit a will to understand and appreciate the other. For his part, Muhammad Abdel Rahman acknowledged the legitimacy of debate. “A Copt in Egypt may stand publically and state he does not believe in Muhammad. But there is a difference between discussion and insult.”

Yet where is the line to be drawn? What Muhammad might allow Mustafa might murder. Both act from the virtue of principle, yet each is open to the condemnation of fellow Muslims. Such difference in interpretation is witnessed in all actors.

The transition to conclusion involves weighing each actor on the basis of their motivation from virtue, only to be spoiled by misunderstanding. Of course, the virtue of each may be completely false, which is also considered. I end looking ahead to tomorrow, a day seeming increasingly ominous:

The test will come on Friday, when Islamist groups, including the Muslim Brotherhood, have called for more demonstrations against the film. Meanwhile, their political arm the Freedom and Justice Party, described the film as “a failed attempt to stir strife between Muslims and Copts.”

These rallies will only cement the ill image many Arabs and Westerners have of one another. The former see the latter as irreligious libertines, while Muslims get labeled as oversensitive fanatics. It is a sad exchange, overcome only through awareness, acceptance, understanding, and respect. Will wiser heads prevail? Humankind is capable of great virtue, but it is easily marred.

Perhaps nothing of significance will take place, but the fear is that there is significant political capital to play with. Demonizing America has long been a feature of Egyptian domestic policy, even while official relations are maintained, even strengthened. President Morsy and the Muslim Brotherhood again face the choice to imitate Mubarak, or change the political culture of Egypt.

But if they change, in what direction? Better, or worse?

Please click here for the full text.

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Reflections on Egypt and Libya: The Body as Bloody Canvas

As noted yesterday, I was at the protest at the US Embassy in Cairo. Really, it struck me very much as a non-event. Similar to when the Israeli Embassy was stormed last year, it seems like the work of a small few, looking to make trouble, perhaps even allowed to do so. It fits in with the manipulations all around this country, and hard to tie to any one party.

I am not pleased it happened, of course, but I can accept it. The burning of the American flag is simply a political statement. I have long learned to live with diatribes against American foreign policy, and watching a flag burn is in several ways easier to digest than someone arguing with you over why America hates Muslims, or something of the like.

But when I learned this afternoon that the American ambassador to Libya was killed in a vicious attack on the consulate there, it was a different matter entirely. My stomach sank and my day was placed on hold, as the facts settled in. Burn the flag, curse my nation, do as you wish. Many times, there is a semblance of legitimacy, if not justification, behind their frustration.

But do not kill.

Yesterday I stated I was somewhat uncomfortable among the protestors. It was mostly in the beginning, when their chants were most vociferous and individuals melted into a collective whole. After a while, it was fine, as I realized they were more summoning the will to protest than driven by rage. I always feel somewhat ashamed when I take note of my reticence; these are people who must be engaged as people. In 99% of the cases, simple human decency wins the day and creates a relationship, however temporary. It is my job and joy to serve them, to help their perspectives become understandable.

But in that 1% humanity is lost and the person becomes a canvas to paint a political message in blood.

That is Libya, and it is a reminder of what is at stake, of the depths of human depravity. Yet the blood for that canvas flows from the heart, which must bleed differently if misunderstandings and antipathies are to be overcome. This is Egypt, at least for now.

But it is Libya also, and every corner of the globe. If the heart does not bleed differently life-as-existence will continue but life-as-abundance will stagnate and die.

Unless the seed falls to the ground and dies it will produce no fruit; but if it dies it will bring forth a harvest. The heart may in the 1% bleed on a canvas, but it must bleed differently in the 99%.

It is said this is true of the American ambassador. May he rest in peace.

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