Egypt
The Muslim Brothers Take to the Streets
On August 14, 2013, supporters of deposed President Muhammad Mursi were massacred at two protest camps in Cairo and Giza. In the subsequent four months, the Muslim Brothers have regrouped to launch a wave of popular protest the likes of which has not been seen in Egypt since the January 25 revolution. Under the banner of the National Alliance to Support Legitimacy, the Brothers have mounted over 1,800 actions in 26 of Egypt’s 27 governorates to call for Mursi’s restoration to office and justice for his dead supporters. These protests have continued in spite of an ongoing crackdown that has claimed the lives of hundreds more and seen thousands of Brothers and pro-Mursi supporters detained.
From the Editors (Winter 2013)
On January 25, 2011, thousands of Egyptians angered by police brutality, among other state abuses, took over Tahrir Square in downtown Cairo, setting off the exuberant upheaval that unseated a dictator of 30 years’ standing and inspired democrats the world over. Spellbound observers (including us) predicted that January 25 would never again be known in Egypt as Police Day.
“This Is Our Square”
In June 2013 popular anger, excitement and apprehension rippled through Cairo. Lines at gas stations snaked into major roadways, paralyzing traffic. Artists occupied the Ministry of Culture to oppose a new minister from the Muslim Brothers’ Freedom and Justice Party who had fired respected cultural leaders. Artists, including the Cairo Opera ballet troupe, performed in solidarity in front of the Ministry, in a pointed retort to a member of the salafi Nour Party who said that ballet “provoke[ed] people to immorality.” Determined to oust then-president Muhammad Mursi, citizens signed the Tamarrud (Rebellion) petition calling for early presidential elections and planned to attend anti-Mursi demonstrations on June 30.
Gender and Counterrevolution in Egypt
The 18 days of revolution beginning on January 25, 2011 united Egypt. A wide range of citizens, men and women, veiled and unveiled, young and old, middle-class and working-class, stood behind the goals of ending the 30-year rule of Husni Mubarak and stopping the planned succession of his son to the presidency, as well as winning bread, freedom, social justice and dignity. The military supported this national consensus and pushed its aims forward.
Gender and the Revolutions
How is gender related to revolutions? What is the connection between “gender” and women or, for that matter, between gender and women and men? If gender is generally understood to be the social construction of sexual difference, what explains the differences in gendered identities across cultures or over time? And in thinking about gender, how can observers avoid the naturalization of the familiar, or the demonization of gender relations that seem foreign?
Egyptian Workers After June 30
The independent labor movement that has flourished in Egypt since the ouster of former president Husni Mubarak enthusiastically supported the Tamarrud (Rebel) campaign for the huge June 30 demonstrations asserting a popular vote of no confidence in President Muhammad Mursi. The Center for Trade Union and Workers Services (CTUWS), Egypt’s most experienced (and during the 1990s only) labor-oriented NGO, claims to have gathered 200,000 signatures for the Tamarrud petition through its six regional offices.
On Egypt’s Day of Infamy
August 14, 2013 was a day whose events and meaning Egyptians will be debating fiercely for decades to come. Following that day’s bloodshed, Egypt is in the middle of its most severe crisis since the fall of ex-president Husni Mubarak in February 2011. The fate of the country — popular sovereignty or no — likely hangs in the balance. We asked several veteran observers, all of them Middle East Report editors or authors, to offer their views of how Egypt got to this point and what the future holds.
Catastrophe in Cairo
The weak US response to the August 14 massacre of protesters in Egypt signals a preference for the Egyptian military's vision of stability over the uncertainty of a genuinely democratic political process, says Middle East Report editor Chris Toensing in a segment on Democracy Now!.
True Democrats Don’t Bankroll Juntas
The military’s coup in Egypt has placed the American political establishment in a bind. Many observers insist that the Obama administration must either formally condone the military takeover or call it a “coup,” which would require a cutoff of American aid, as Sen. John McCain (R-AZ) has advocated.
The World According to Beblawi
It took a day of back-room negotiations, but the powers behind Egypt’s throne finally settled on Hazem Beblawi, an economist, as interim prime minister. Beblawi, 76, served as finance minister in 2011, when Egypt was under the direct rule of the Supreme Council of the Armed Forces (SCAF). He wrote against the Gamal Mubarak succession project when that stance was not fashionable in respectable Egyptian society. Those who have met him say he is bookish and capable.
Egypt in Year Three
Was the gathering of millions in Egypt on June 30 the continuation of a revolution or the occasion for a coup d’état? The answer is “both,” but the question is not the right one to ask.
With Friends Like These
In June 2010, amidst escalating controversy over the construction of a mosque and Islamic community center near the former site of the World Trade Center, two Egyptians found themselves on the receiving end of xenophobic abuse as a crowd accosted them with calls to “go home.” Unbeknownst to the angry mob, the two Arabic-speaking men, Joseph Nasralla Abdelmasih and Karam El Masry, had come all the way from California to join the protest against what was dubbed the “Ground Zero mosque.” In fact, Abdelmasih and El Masry, who were eventually escorted away for their own safety by police officers, were involved with “The Way,” a Christian satellite television program established in 2010 that broadcasts in English and Arabic.
Copts Under Mursi
Throughout his 2012 presidential campaign, Muhammad Mursi was keen to emphasize that he would be a president for all Egyptians, not just supporters of the Society of Muslim Brothers, and that he believed in equal citizenship for all, irrespective of religious affiliation. The majority of Egypt’s Coptic Christians were nonetheless suspicious of the Muslim Brother candidate, and in the first round many voted for one of the other main contenders, Ahmad Shafiq or Hamdin Sabbahi. Almost a year into Mursi’s presidency, it is clear that the Coptic minority — roughly 10 percent of Egypt’s population — did not overestimate either the threat to their rights or the strain on social cohesion that would attend a Mursi victory.
Workers, Trade Unions and Egypt’s Political Future
During the week of December 15-22, 2012, between the two rounds of the referendum on Egypt’s newly adopted constitution, workers struck at three large, strategic industrial enterprises. At two, the strikers quickly achieved their main demands.
Weighed Down
In Egypt these days, there seems to be a lot less of what Egyptians call “lightness of blood,” the easygoing bonhomie for which, in one of those stereotypes with a large grain of truth, the country is renowned. The quick-witted jocularity is diminished, the laughter muted. Instead, everywhere you turn, there is a palpable sense of ihbat, of being weighed down.
The Walls of Tahrir
In recent years, walls have proliferated in Egypt. Some, as Samuli Schielke and I write in the new issue of Middle East Report, are liberally decorated with political graffiti and other, more quotidian types of writing. Whether thus adorned or not, the barriers confront citizens with political and economic power rendered in concrete.
Bush and Ayeb, Marginality and Exclusion in Egypt
Ray Bush and Habib Ayeb, eds. Marginality and Exclusion in Egypt (London: Zed Books, 2012).
Marginality and Exclusion in Egypt is an insightful volume addressing the various forms of inequality that plague Egyptian society, with particular focus on the poor and working classes. With few exceptions, the chapters have a strong structuralist undertone; many use a political economy approach to describe class conflict. The volume’s title notwithstanding, most chapters treat the concepts of marginality and exclusion as afterthoughts, and only a few grapple with marginality as a theory.
Egypt’s Music of Protest
The culture of protest associated with the Egyptian uprising has attracted a huge amount of media coverage — much of it, unfortunately, partial and superficial. Partial, in that it privileges hip-hop to the virtual exclusion of every other kind of nationalist and protest music sung by musicians and crowds during the 18 days of the original Tahrir Square occupation, January 24-February 11, 2011. Superficial, in that it fundamentally misapprehends the role of music in the revolt.
Reconstituting the Coptic Community Amidst Revolution
Egypt’s Coptic community marked the passing in 2012 of two widely known and influential public figures. The first was the patriarch of the Coptic Orthodox Church, Pope Shenouda III, who died on March 17. Shenouda had celebrated the thirtieth anniversary of his enthronement as patriarch the previous November. The second was Milad Hanna, professor of civil engineering at ‘Ayn Shams University and veteran writer on public affairs in the state-owned al-Ahram newspaper, who passed away on November 27. While Shenouda was the leader of the Orthodox Church hierarchy and thus of the clerical establishment, Hanna was one of the most prominent and outspoken members of the Coptic laity.
Egypt’s Popular Committees
During the 18-day uprising of 2011, police disappeared from the streets of Cairo and other Egyptian cities at the same time that the state emptied the prisons of thousands of convicts. Neighborhood watch brigades, typically led by young men, sprang up to fill the security void as reports of criminal violence mounted. Face to face, or via Facebook, these “popular committees” quickly organized themselves and spread beyond urban centers, driven by the imperative of community defense. In the words of one committee founder: “Committees were everywhere in villages and cities.
