Who the F*** Is Charlie

The mere idea of contributing to the Charlie Hebdo colloquy is a problem. It’s a problem because, whether as a public tragedy or a defense of creative freedom, the incident was blown out of all proportion. It’s a problem because it’s been a moralistic free-for-all: to express solidarity is to omit context, to forego the meaning of your relation to the “slain” object of consensus, to become a hashtag. It’s a problem above all because it turns a small-scale crime of little significance outside France into a cultural trope.

Charlie Hebdo is not about the senseless (or else the political) killing of one party by another. It’s about a Platonic evil called Islam encroaching on the  peaceful, beneficent world order created and maintained by the post-Christian west. Defending the latter against the former, commentators not only presume what will sooner or later reduce to the racial superiority of the victim. They also misrepresent the perpetrator as an alien force independent of that order.

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Remembrance: Neither Eric Clapton nor Omm Kulthoum but Yassin al Tohami

Fes, 2006. By Youssef Rakha.

Fes, 2006. By Youssef Rakha.

When I was in my late teens, I surprised the gathering at an older writer’s house here in Cairo by insisting that we should play neither Eric Clapton nor Omm Kulthoum but Yassin al Tohami, the star munshid (or performer of devotional chanting, called inshad).

Not that I was aware of it at the time, but as an irreligious whippersnapper studying in England, it must have seemed strange for me to be interested in what is, roughly speaking, Islam’s liturgical music, which in the case of Sheikh Yassin, what is more, relies on grass roots Upper Egyptian melodies.

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The Barbarians Within Our Minds

Reading the senior journalist Hisham Melhem’s recent obituary of Arab civilization, one is compelled to ask when it was ever alive. Al-Ahram Weekly, 25 September

(c) Youssef Rakha

The Nowhere, Cairo 2014. By Youssef Rakha

“No one paradigm or one theory can explain” the jihadi barbarians, not at, but within the Arabs’ gates. So says Hisham Melhem, an older writer, in Politico magazine this week, summing up the failure of modern “Arab civilization” with admirable level-headedness. His point would be too obvious if it wasn’t so uniformly lost on neoliberal analysts and apologists for religious identity: the Islamic State did not fall from the sky. It grew out of the “rotting, empty hulk” of societies routed no less by the “stagnant, repressive and patriarchal” authoritarianism of military regimes than the politicized religiosity seeking to replace them. Like its ideological archenemy, namely political Islam, Arab nationalism too expresses “atavistic impulses and a regressive outlook on life that is grounded in a mostly mythologized past”.

But who’s to say these two ideologies do not accurately reflect all that the Arab masses hold dear, i.e., what world community leaders would call “the Arab peoples’ legitimate aspirations”? As a younger observer, I cannot help seeing that, since the end of Ottoman times, only a negative sense of collective identity has mobilized a given Arab people at a given point in history. Embodied in revolutionary leaders like Nasser or resistance movements like Hezbollah, such rallying cries rarely pointed to a positive or constructive cause that did not turn out to be part of a propaganda campaign (Hamas’s August “victory” over Israel is a case in point). What Melhem does not say is that, in as much as it exists at all, post-Ottoman Arabic-speaking civilization has only ever operated against others, if not the occupier then non-Muslim or non-Sunni citizens of its own states, if not “Zionists and imperial Crusaders” then infidels at large.

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RT @sultans_seal: Tweets through a glass pane

@Sultans_Seal

rakha_youssef_ 3

If not being allowed to have strong opinions is not I’m not sure what is

Western outrage at ‘s treatment of continues to shock and awe me. Where do you get off, people?

People who see the west as an end in itself are the mirror image of people who see it as the source of all evil

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❁ Here Be A Cyber Topkapı ❁

Cairo, the City of Kismet
Adaweyah, the Shaabi Music Legend
Requiem for a Suicide Bombmer
The Strange Case of the Novelist from Egypt
Revolution: Nude, Martyr, Faith
Youssef in the Quran
The Poetry of Ahmad Yamani

On Fiction and the Caliphate

Towards the end of 2009, I completed my first novel, whose theme is contemporary Muslim identity in Egypt and, by fantastical extension, the vision of a possible khilafa or caliphate. I was searching for both an alternative to nationhood and a positive perspective on religious identity as a form of civilisation compatible with the post-Enlightenment world. The closest historical equivalent I could come up with, aside from Muhammad Ali Pasha’s abortive attempt at Ottoman-style Arab empire (which never claimed to be a caliphate as such), was the original model, starting from the reign of Sultan-Caliph Mahmoud II in 1808. I was searching for Islam as a post-, not pre-nationalist political identity, and the caliphate as an alternative to thepostcolonial republic, with Mahmoud and his sons’ heterodox approach to the Sublime State and their pan-Ottoman modernising efforts forming the basis of that conception. Such modernism seemed utterly unlike the racist, missionary madness of European empire. It was, alas, too little too late.

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The Atlantic: Requiem for a Suicide Bomber

Reflections on the meaninglessness of terrorism in post-Arab Spring Egypt: Feb 18 2014, 11:31 AM ET

In early October, a suicide bomber affiliated with Ansar Bayt al-Maqdis drove his car through several checkpoints in the southern Sinai city of El-Tor, pulled up at Egyptian security headquarters, and detonated his explosives, killing three policemen. A month later, the Sinai-based jihadi group identified the attacker as Mohammed Hamdan al-Sawarka, in a haunting video that also included images of crackdowns by Egyptian security forces and footage of Egypt’s Anwar Sadat and Israel’s Menachem Begin making peace alongside Jimmy Carter. “I only decided to do the mission for the victory of the religion of God and to revenge our brothers, the mujahideen, against the infidels and tyrants,” al-Sawarka declared. Three months later, and three years after the fall of Hosni Mubarak, the swell of militancy that has afflicted Egypt since the overthrow of Mohammed Morsi is only getting worse. What follows is a letter from Egyptian writer Youssef Rakha to the young assailant behind the fatal attack in El-Tor.

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Book of the Sultan’s Seal

 

Book of the Sultan’s Seal: Synopsis
Kitab at-Tughra or Book of the Sultan’s Seal, set over three weeks in the spring of 2007 and completed at the start of 2010, was published less than a fortnight after the then Egyptian President Hosni Mubarak stepped down, following mass protests, on February 11, 2011, ceding power to the Supreme Council of the Armed Forces of which he was technically in charge.

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