THE PARABLE OF THE OTHERS
Once upon a time there was an ancient house and it was haunted by two families of ghosts, let us call them the Fundies and the Drunks; by the time this happens, all the inhabitants of the house are long dead; the house is in perpetual darkness. Each ghost family thinks it is alive and being haunted by the other family; each dreams of moving out to a warmer house. Scared of the dead, they are the dead; and they are kept apart by the lie that they are alive. The Drunks died much earlier; it is their attachment to physical and perishable things that makes them think they are alive, but they show fewer signs of vitality. The Fundies, a seamless block of the more recently deceased, draw their delusional breath from things supposedly eternal. They are aggressive and noisy, the Fundies; sometimes they even seem convincingly human, for ghosts. For the longest time the house stands immovable. Everyone is dead, but there remains in both families something perhaps truly eternal even as it remains physical and perishable and, for the longest time, completely hidden from view. That thing is shared by every member of every family; no one knows yet, but it can turn each back into a living human being. Perhaps no one has been quite so dead after all; perhaps death itself is reversible. One day the house begins to rock, softly, barely perceptibly at first. A shaft of sunlight penetrates to the centre and for the first time in their memory the Drunks, suddenly energetic in the light, feel the warmth on their skin. They cherish the blood pumping in their newly taut veins and, while their pupils dilate, realise that they have been dead. At this moment it dawns on them that, if they were dead, it cannot be that they were haunted by the Fundies, that the Fundies too may be alive by now, and that everyone has an equal claim to the house. While the house leaves the ground, the Fundies join the Drunks and, resuscitated likewise, they are unexpectedly peaceful and calm. Eventually the two families grow so friendly and secure in company that, by the time the house flies, no one is sacred of anyone.
ZAR: BINDING BY OATH
The original meaning of exorcism is “binding by oath”; in this sense the former Egyptian regime was worse than a demon. No oath could bind it, and people were too aware of this to be affected by the intimidation and manipulation to which they were subjected. During the last few days before Mubarak’s stepping down, the Tahrir protesters were creative enough to stage a zar, the most popular form of exorcism in grassroots culture, to drive the stubborn, by then clearly blood-stained president from the country. In reality a zar is an African-rooted, indoor and female-only rite, in which a particular drum beat and collective circular movement, gaining in velocity as time passes, force a demon out of the body of a possessed woman, who will normally pass out at the end; but in the popular imagination the procedure is synonymous with irrational desperation, and for the protesters it was a theatrical expression of just that: Mubarak had proved so impervious to the demands of the unequivocal majority, so blind to reality, so steeped in fabricated consent, it took him longer than anyone to give in to the inevitable. By the time the zar took place, the mafia of the so called authorities had already tried everything (I think the events of 25 Jan-11 Feb establish beyond any doubt that the authorities were just that: a mafia; and it is well to remember that elements of that mafia continue to operate freely – to what end, no one knows for sure). Police, thugs, snipers on the one hand and, on the other, rumours, fear- and xenophobia-mongering as well as systematic misinformation: nothing could put an end to the revolution. Yet, like a mulish djinn of apostate ancestry (the worst kind), Mubarak continued to use the term “I will” to Thursday 10 Feb. But whether or not the zar had any part in it, that will of his was duly exorcised.
JIHAD SANS JIAHDIS
The Revolution goes beyond what just may be a sustainable rapprochement between secular and Islamist components of the unarmed constituency. It goes beyond the tendency to draw on spiritual references like the zar for moral sustenance under attack – and the indefinite and gruelling wait for Mubarak to see the light which sparked it. By Friday 28 Jan the government already had blood on its hands; and the security forces, after committing atrocious crimes against protesters and then abandoning their posts – who emptied the prisons? who attacked the police stations? who if not the police is ultimately responsible? – were no longer visible. One strong response to government cronies objecting to Mubarak stepping down on the grounds that it was not in “our culture” to humiliate elders and leaders was to point out that, in that same culture of ours, the spilling of blood does not go unpunished. (To this day neither Mubarak nor those under and around him have been forgiven; they are unlikely to ever be until they are brought to justice.) References to the martyrs – another grassroots religious concept – quickly became central to the protests – and the lineage of the Revolution as a whole; its patience stretched, the mafia in charge of Egypt – is it still in charge of Egypt? – had been exposed. By the second Friday of the Revolution, following the horrendous Battle of the Camel featuring NDP militias and the coldblooded murder of protesters by as yet unidentified (but very probably State Security) operatives on Wednesday 2 Feb, non-Islamist Muslims among the protesters were reclaiming a legacy that had for the longest time been appropriated by political Islam but that should in all fairness be shared by all Muslims, including secular Muslims as well as fundamentalists: the legacy of jihad, which means not blowing yourself up to bring down America but simply fighting the good fight where and when you are able to. We all undertook jihad during the Revolution, many Muslim Brothers and some Salafis were with us not in their capacity as Islamists but as Egyptians fighting the good fight. We all practised jihad in Tahrir, but none of us were jihadis.
THE SECOND TERM
Already underway is the debate about the second term of the constitution, which states that legislation should be derived from the Shari’a, that Islam is the official religion of Egypt and Arabic its official language. (Apart from personal-affairs laws which restrict private lives and have arguably contributed to sexual violence and frustration, legislation is not actually derived from Shari’a and, barring the emergence of a theocracy, is not likely to be. In the light of this and the fact that Arabic is the first language of nearly every Egyptian, I am not sure what the second term actually means.) The seculars – writers, artists, intellectuals, activists and a few enlightened men of religion – are calling for its removal in the course of ongoing or later amendments; they see the Revolution as an opportunity to build a truly non-sectarian state, cutting off political from spiritual affairs once and for all and respecting the rights of a citizen like myself to profess no religion at all while remaining fully Egyptian. Many (including, paradoxically, the Coptic clergy) feel that Islam and the language of the Quran are an essential facet of national identity and that their inclusion in the country’s document of self-definition is a necessary shield against loss of direction, cultural (and other) invasion, and moral erosion of every kind. As late as the 1990s Islamists were actively killing seculars and seculars condoning a government they knew to be corrupt and illegitimate from the liberal-democratic standpoint simply because it actively terrorised (thereby also strengthening) Islamists. It is a credit to the Egyptian people that, while this debate goes on, while both sides feel strongly about it, no clashes have occurred at any level. The majority seems rightly aware that the priority is to establish a representative, participatory political system; and many are willing to put off resolving this particular point of contention for now. I think it is fair to say that if the majority of Egyptians want an Islamic state (whatever that means), an Islamic state is what the majority of Egyptians should get; but it is also important to remember that the second term has been used to control the religious establishment and manipulate both Islamists and seculars far more often than to uphold religious, let alone national identity. The second term should not become yet another evil spirit to be cast out, at least not yet. The second term is an opportunity for democratic interaction, for binding by oath the infinitely more evil spirit of Islamist-secular hatred and suspicion, whose only beneficiary since the 1970s has been an abusive regime despoiling the country in perpetuity.
DIVINITY AT LARGE
I do not remember which of the many arrivals at Tahrir this was. We waited a very long time on Qasr Al-Nil Bridge. Arms raised, identity cards in hand, we were searched and given a loud hero’s welcome. It did not even register then, but those who checked our identities, those who apologised as they felt our pockets while others, clapping, chanted essawra bte-k-bar, “the Revolution is growing”, came in all shapes and sizes. Some had what were evidently religious beards, different kinds denoting different affiliations (Azharite, Muslim Brotherhood, Salafi). Others had pony tails or fros, or neat, military-like crew cuts. The most “westernised” worked hand in hand with the most “fundamentalist” and you did not even notice. That time a little old man who as I later found out had a communist background told us a story; he had been camping out in Tahrir for a week and last night he had had a dream. The Prophet Muhammad appeared to him, he said, in the company of unidentified Companions. There were injured protesters in the vicinity, one of whom was in his death throes, and the Prophet – bathed in light – placed his hand on the dying young man’s forehead and smiled. As is almost always the case in a dream of this kind, regarded by Muslims as the closest thing in this lifetime to an actual encounter with their Messenger, the dreamer could not see the Prophet’s face, but he watched, awe-struck, as the young man’s health visibly improved and heard the Prophet’s voice advising him and other protesters not to give up. “Victory is near,” the Prophet said, before the little old communist woke up with a smile of hope and gratitude imprinted on his face: the same smile he presented us with while we shuffled towards the statue of Omar Makram, near the Qasr Al-Nil entry point. “You look like progressive young men and I can tell you I never used to pray,” he said. “I never thought the Prophet would ever visit me in my sleep. Maybe I was not even a believer,” he muttered, eventually raising his voice with such conviction it was all I could do not to break down in tears: “Rest assured, however. We will win this battle. The Prophet Muhammad told me so.”