My father did not live to see 9/11. I don’t know what he would have thought of the so called war on terror, let alone the equally so called Arab Spring. Though not particularly old, he was frail and muddled by the time he died—flattened out by decades of depression, isolation and inactivity.
I think of him now because the trajectory of his views seems relevant to 25 Jan. From a Marxist intellectual in the fifties and sixties—a member of a group that could transcend its class function to effect change, he became a liberal democrat in the eighties and nineties—an individual who had a common-sense opinion on current affairs regardless of his beliefs. In retrospect I think the reason for this change of heart had to do with a certain kind of honesty or transparency: at some point he must have realized that to be proactive was to be caught in a lie (the lie of independent nation building, of the dictatorship of the fellahin, of Islamic renaissance…), a lie for which not even an unhappy life was worth risking.
In a sense, while the outbreak of protests on 25 Jan and the collective determination that they should have tangible results amounted to that rare thing—a moment of truth in modern Arab history—events since 11 Feb 2011 have borne evidence of just how much of a lie Arab politics had been since colonial times, and how peripheral the truth must remain to society even after the revolution “triumphed”.
Where history is concerned, truth evidently cannot stand up to the lie. The truth of a predominantly young population with no need for identity-related hangups, who want money, sex, and space in which to express themselves and be productive, for example: such truth will not be articulated politically in the foreseeable future; and likewise the lie of an oppositional Islam with a vision for development or concern for the people: its being exposed, even repeatedly, will not stop society from behaving as if it were true.
A year ago on Tuesday the result of the referendum on constitutional amendments proposed by SCAF and embraced by the Muslim Brotherhood—an unequivocal yes—effectively bracketed the “revolution” in time. It shifted the emphasis away from rights gained through protests (including the right to protest) to a reshuffling of the power structure via an indefinite “transition” whose purpose has been to restore and/or sustain a status quo that had—more often than not, by invoking an overriding sense of identity—systematically denied people those same rights.
The vote, however disastrous it is now judged to be, established the population’s willingness to cement the two bulwarks of corrupt—incompetent—conservatism: fascist-flavored religious authority and arbitrary military power; the very culturally articulated nepotism, rarefied inferiority complex, and xenophobia that had reduced the project of an independent nation guarding Arab-Muslim identity under Nasser to a client state riddled by poverty and Wahhabism under Mubarak. With the regime’s logistical powers deployed in Brotherhood-held voting blocs, “democracy” could quickly abort what opportunity for change had been generated, fueled by blood. And it became easy from then on to involve well-meaning political players in endless lost battles of the vote, even as their comrades were being killed at protests and defamed on “pro-25 Jan” TV.
In the wake of 25 Jan, a conscious or unconscious alliance between devout and patriotic sentiments, whether honest or hypocritical, thus became the truest expression of the lie. It not only exiled the truth, it also forced sincere champions of change to adopt more or less peremptory discourses divorced from the reality of “the people” while, consciously or unconsciously, elements of dissidence that had worked to dissipate and obstruct the effort to gain basic rights on the ground were reintroduced:
Once again “politics” is not about the right to live but about the Palestinian cause, the struggle against “American-Israeli empire”, the notion of collective as opposed to individual dignity. In this sense the “revolutionaries” have ended up echoing generations of “the opposition” whose isolation rendered them so ineffective they could be safely ignored and/or co-opted by the regime, themselves eventually becoming part of the lie.
I think of my father now because his change of heart regarding the role of the intellectual in Arab history reflects my own regarding the Arab Spring: from far-fetched faith in improving the world to a form of well-meaning resignation or despair, the stance of an interested but stationary observer.
Thanks in part to the pace of life in the electronic age, the story of four decades of Egyptian politics—from the fifties to the nineties—was reenacted almost in its entirety in the space of a single year, from March 2011 to March 2012: after mass protests generate hope for a freer society, “patriotism” is instantly co-opted by a military junta that proves more repressive than the “fallen regime”; quasi-socialist sloganeering eventually gives way to ruthless capitalism in the garb of “Islamic” quasi-democracy; and the need for development is subordinated to the perpetuation of (religion- and military-based) power…
I wonder if my father’s experience left him as cold as mine has left me; I wonder if, by the end of his life, he felt as existentially disconnected, politically denuded, and socially paralyzed. Somehow, he maintained his compassion: his stoic insistence on dressing like a worker and only using public transport, for example, coupled by a strange delight in engaging working-class people in a debate among peers.
In this and other ways his complete rejection of the role of the patriarch belied his middle-class provincial origins and his aspiring-politician career path as a law graduate of the fifties. Evidently he could be anything but a patriarch—which is particularly interesting because so much of the psychosocial underpinnings of 25 Jan and its aftermath have reflected that very concept.
Perhaps the lie depends on fathers maintaining the semblance of an order: whatever else has been said in his favor, the most effective defense of Mubarak—which, having stood in the way of a pretend trial, will help to absolve SCAF of the very likely crime that he will be acquitted—was the notion that Mubarak has been a father to Egyptians. What this means in practice is of course very different from what it should mean: a true father, the chief of a tribe or the don of a mafia—the endless, intricate web of mafias that is Egypt—will supposedly care for his children, making their enemies offers they cannot refuse…
But, like so much else in the lie—religious commitment, professional efficiency, national pride—the substance of a given discourse had been so thoroughly subverted that only its surface appearance now mattered: that there should be someone in the haloed place of the father, not that there should be a father as such.
And perhaps that is why I am mistaken about Egyptians, most of whom—unlike me—will have had patriarchal fathers variously implicated in the lie. Perhaps the predominantly young population does have a need for psychosocial hangups connected with their Muslim identity, after all. That hunger for money and sex, which Muslim religiosity in practice by no means forbids: perhaps it is not bound up with any desire for self expression or any obligation to contribute quantitatively or qualitatively to human civilization; those things, after all, require some degree of acknowledgement of the truth; why else is it that individuals who have a common-sense opinion on current affairs regardless of their beliefs—in contrast to venerable sheikhs holding ridiculous keys to paradise, or even Marxist intellectuals playing in the extra time—are so impossibly few?
Watching the news these days, I am often overwhelmed by the sense that my father is communicating with me, reminding me that I should have attempted to a deeper understanding of his change of heart. The lie, he tells me, is much bigger than Mubarak, perhaps even bigger than SCAF and the Muslim Brotherhood combined.
Seven years before: Satre, my father and me (2005)
When my father’s body gave in at the age of 67, there was no cause of death as such. His health was undoubtedly poorly, he was addicted to a range of pharmaceuticals — but none of the vital organs had stopped functioning. Strangely, my mother and I saw it coming: there were tears on the day, long before we could have known it was happening. And when it did happen, the relief of no longer having to care for a prostrate depressive seemed to justify it. In the next few months there was oblivion. I had felt alienated from his dead body, I saw it wrapped in white cloth, in public, and I thought I was over the fact.
Then, suddenly, a sharp, steely grief was boring into me. Within weeks it had disoriented me so profoundly I could no longer recognise myself. Principally it expressed itself through fear, a fear so primal it rendered the greatest fears of my life ridiculous; and the worst part of it was that it had no object. It didn’t belong in space or time. Only a solitary subject existed, to suffer it. And that subject wasn’t a self I could relate to. For the first time I felt I was getting Jean-Paul Sartre’s point about the self being separate from consciousness. I had read enough to be familiar with the concept, but I hadn’t managed to bring it onto any experiential plane. Then, out of nowhere, everything was making sense: the notion of freedom as an unbearable burden of responsibility, the conflict between imagination and situation in life, and the way in which this could be made to fit in a radical ideological framework.
Much like Baba’s death, it turned out, consciousness had no cause; it was just there, inescapable, a force of nature with its own rules. Where your self is something you might want to define, consciousness is nothing at all. Rather it’s a grief, a fear, capable of transforming you at will, negating you. But besides the self-consciousness dilemma, there was the look Baba gave me a few hours before he died: I was on my way out, I chose not to be with him though I could intuit he would die; and there was something humiliating about this. For the rest of my life I would have to accept being a person who preferred going out to sitting by his father’s deathbed. It was a brief, vacant look — you could argue it meant nothing — but it taught how hell really could be someone else’s eyes.
It would take me years to be able to remember my father without experiencing the abysmal horror of those days, but it seemed natural that I should seek out his own thoughts about Sartre eventually. And not only because it was his death that made existentialism real: however marginal and uncommitted, he remained a member of the generation of so-called intellectuals who engaged with both Marxism and French existentialism. People like Ibrahim Fathi and Yehya El-Taher Abdalla were once his friends, but he only expressed admiration for Saad Zaghloul and Mustafa El-Nahhas (both Pashas); he referred not to 1952 but 1919 as the glorious moment at which Egyptians made a free historical choice. It seemed that, through some warped ideological devolution, he had become a latter-day Wafdi — a “liberal wanker” of the homegrown variety, someone who saw the way out in a small, elitist coterie who believed in fairness, charity and empirical common sense. In 1989 he obsessed about the collapse of the Soviet Union, but never in a plaintive way; more than once he called Gorbachev courageous and commended the principles of perestroika.
I have not been able to locate Abdel-Rahman Badawi’s translation of Being and Nothingness, though I seem to recall him labouring over it. Maybe I’ve invented this memory: in my lifetime he seldom read anything involved, beyond the law books of his profession and some early 20th-century history. Occasionally he would pick up an old favourite like Nikos Kzanzakis’s Freedom and Death and spend months reading and rereading it.
In contrast to his revolutionary adolescence — he himself never recounted it to me — by the time I was old enough to discuss things, he could only adopt a reactionary stance. Very occasionally, he spoke about communist activity in the 1950s. Once, in extremely simple terms, he described how Nasser had managed to either crush or co-opt all those who could have championed “the cause”. It would be easy to link his disillusion to the failure of the July Revolution (for many members of the generation in question, the 1967 War was the moment it all came down), except that he never supported it in the first place. He was always vitriolic about Nasser, emphasising the failures of what he saw as a coup d’etat, and lamenting the way in which the regime turned Egypt into a police state, a mega-community of informers, a madhouse of personal ambition and political suicide. For him Nasser was personally accountable for eliminating all hope for democracy or progress, let alone social transformation. Which hope, in the 1920s, he firmly believed there had been grounds for husbanding. In his all but unique opinion, I think, the Sadat regime, which leftists decry as counterrevolutionary, was but a logical result of the reign of Nasser.
Of the Marxism some things did persist. And I don’t mean the lingo he sometimes sarcastically reiterated or the vast knowledge he must have had, judging by his library, most of which consists of cheap “popular edition” paperbacks. Marxism manifested most prominently in his daily life: as someone who never drove, he refused to acknowledge the advantages of the taxi over the public bus, even when he started coming home with bumps and bruises from attempts to get on and off insanely chaotic, overcrowded vehicles. He was always class-conscious — something that paradoxically emerged in his rejection of the social implications of class: he would treat working-class people as equals; he never managed to cut his subordinates’ salaries or otherwise exercise administrative authority at work; and, in spite of despising his own background — ” petty bourgeoisie”, he always stressed — he tended to share his money with hard-up relations and friends. I think he would have enjoyed being single and poor — a rare virtue indeed for an Arab Marxist. He owned very few things of his own and seldom bought clothes. Perhaps sympathy with the Wafd party was his way of reconciling his personality with the fact that, after much resistance, he had conceded the role of middle-class husband and father, he owned electric appliances and sent his son to expensive educational institutions; he let his wife accumulate savings.
But at the level of the intellect none of this counted. What remained of Marxism in the way of mental activity had, rather, to do with the existentialist principles I came to discover the hard way. I say principles, not practises. For in the end my father’s attachment to Sartre’s notions of freedom and consciousness remained, tragically, a matter of wavering conviction and occasional verbal commentary, not one of personal expression.
His admiration for free love as it manifested in Sartre’s relationship with Simone de Beauvoir, for example, would never go beyond just that, an admiration — something he could only express in conversation, as it were on the margins of life, and towards which, insofar as it belonged to him at all, he could only feel frustration. The same sense of ambivalence permeated his feelings about religion, and even, perhaps, Marx as prophet. To fend off the no doubt stifling awareness of being petty bourgeois, he would place himself in the category of muthaqqafeen (intelligentsia), a group apart who were agents of the transformation towards communist society. He would pronounce the word in a wavering tone, with a mixture of gravity and comic self-awareness; it was as if he realised that, though it meant a lot to him, in the grander scheme of things it meant nothing. And so, too, with his response to my mother’s religiosity, which at the surface level he neither rejected nor endorsed. He was capable of humouring her and others about religion and God — hypocritically, I felt — but at times it seemed he was just as capable of embracing these concepts. His belief in chance as the overriding rule of being in the world, his sense of reality as a place shaped wholly by the radical consciousness of those who chose to change it: all of this turns out, the more I think about it, to be the frail gesture of an isolated and powerless intellect.
Contrary to his political discourse, which centred, with the exception of polemics directed at Nasser, on the evolution of modern Egypt and the beauty of 1919, he made frequent references to Sartre’s contribution. He quoted him, recounted episodes of his novels and plays, remembered his famous visit to Egypt in 1967. With the dispassionate objectivity of an emotionally involved observer, he stated Sartre’s position on Israel. Memorably, he would sometimes mention the way in which a Sartre character fatally injured at war asks the nurse, minutes before he dies, to touch him. Only at the moment of death, Sartre wrote, could imagination (consciousness, being-for-itself) be free of the constraints of situation (self, being-in-itself). And, somewhat in the same vein, at the hospital where they failed to identify a terminal illness (when he was released, none of the doctors thought he would die), Baba developed a desire for the blonde nurse who attended to his needs.
I’ve had to remove my mother’s mattress to dig out the well-kept paperbacks he left behind; the flat was too small to accommodate all the books he owned, and in the wake of his death especially, my mother justifiably resorted to hiding them. Some half of the total number have the word “Sartre”, in Arabic letters, on the cover: The Virtuous Whore, Marxism and Revolution, No Exit, The Flies, What is Literature, The New Colonialism, Critique of Dialectical Mind… Lying in a large cardboard box at the other end of the house, in English, are my own Nausea and The Wall. As I walk from one room to the other, I can’t help noting a kind of inter-generational continuity. But at the same time — it suddenly occurs to me — my interest in French existentialism has nothing to do with his; it is a mere coincidence, a historical accident, that we happen to have this particular thing in common. At a deeper level, I’d like to think, what we do have in common is a tormented consciousness of being in the world, subject to dying suddenly, without a cause.
I might have chosen to stay by his deathbed that fateful evening in 2000. And yet, I reassure myself, he would still have died alone.