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Special Issue: “Religious Dynamics in Post-Revolutionary Egypt”

September 11, 2019

Add a subheadingThe social science journal Social Compass released a special issue in French and English on “Religious dynamics in post-revolutionary Egypt” (or “Dynamiques religieuses dans l’Égypte post-révolutionnaire” for Francophones).

The issue includes an introduction by Gaétan Du Roy and Séverine Gabry-Thienpont, and articles in French by Clément Steuer and Costantino Paonessa, and in English by Sebastian Elsässer and Mina Ibrahim.

The abstracts are as follows:

Steuer, Clement. 2019. Qu’est-ce qu’un parti fondé sur une base religieuse ? Interprétations concurrentes d’une catégorie juridique dans le contexte politique égyptien. 66(3): 318-332.

In Egypt, the ‘political parties with a religious basis’ are explicitly prohibited by law since 1977. However, this ban has had a negligible impact on political life, because administrative jurisprudence has since long diminished its scope, by reducing the question of the religious basis of a party to that of the confession of its members. Nevertheless, the secular opponents of the Islamists have repeatedly claimed, since the constitutionalization of this ban in January 2014, that it should be interpreted more strictly. This article first recalls how the Islamist and secular camps emerged during the political and constitutional struggles of the 2011–2013 era, before examining the competing interpretations of the notion of ‘religious party’, such as made by the administrative jurisprudence, by supporters of the ban on Islamist parties, and by the Islamists themselves.

Elsässer, Sebastian. 2019. The Coptic divorce struggle in contemporary Egypt. Social Compass 66(3): 333-351.

Since his accession in 2012, Coptic Orthodox Pope Tawadros II has initiated a number of reforms within the church, including a major overhaul of the church court system and the introduction of more liberal provisions concerning divorces. This article explores the historical development and current state of divorce and divorce law within the Coptic Orthodox Community in Egypt and the complex interactions between Coptic citizens, their church, and state courts. Scrutinising interviews and press statements by the new pope and senior clerics, it investigates their ideas of Coptic family law and their justification for changing the Church’s approach to the divorce issue. It also takes the perspective of divorced Copts and looks at the myriad paths people have been following in search of legal and administrative loopholes, and assesses the impact that the new regulations will have on their lives.

Paonessa, Constantion. 2019. L’après 2013 des confréries soufies égyptiennes : allégeance au pouvoir, dissensions internes et « renouveau du discours religieux ». Social Compass 66(3): 352-365.

This article discusses the role of some Sufi orders and some of their sheikhs who are members of the Higher Council of Egyptian Sufi Brotherhoods in the project to ‘renew religious discourse’ (tajdīd khitab al-dīnī) launched by President al-Sissi in 2015. In particular, it raises the question of the extent to which contemporary Sufi ulemas reclaim concepts belonging to the Islamic mystical tradition, such as that of tajdīd (renewal), in order to adapt it to the needs of the country’s political agenda. Finally, based on the case of the al-’Azamiya brotherhood, this article aims to question the role played by Sufi identity as a factor of political mobilization.

Ibrahim, Mina. 2019. A minority at the bar: Revisiting the Coptic Christian (in-)visibility. Social Compass 66(3): 366-382.

How do Coptic Christians make sense of a predominantly negated practice such as drinking and selling alcohol? What do they do when they are forced or voluntarily desire to join alcoholic spaces that are refused by ruling religious and social forces? In this article, I build on the unorthodoxy of beer and liquor as per the hegemonic Coptic Orthodox Church tradition of khidma in Egypt by pointing out to completely overlooked interactions that Coptic Christians have at alcoholic spaces. I argue that experiences of Coptic Christians at a bar complicate how and where Copts strive for a ‘visibility’ (i.e. recognition) in a country of a Muslim majority. Especially with the brutal crackdown on the post-2011 street activism following the 2013 coup, predominantly negated venues of entertainment and fun give us hints to important meanings of agency in the lives of members of the largest Christian minority in the Middle East.

Image by abdelazizmagdy40 via Pixabay.
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The ’60 Minutes’ as-Sisi Interview as Media Event

January 29, 2019

untitled design(1)“What was he thinking?” is the question people keep asking about General as-Sisi’s Jan. 6 interview on 60 Minutes.

It was interesting to watch the interview, which was heavily edited and used strong anti-regime voices to contextualize as-Sisi’s comments, but even more interesting to look at how the metadiscourses generated by the interview turned it into a media event.

The term “media event” is most commonly used as a synonym for Daniel Boorstin’s “pseudo-event” an event or activity conducted for the purpose of media publicity, that is, something that wouldn’t really be an event if the media were not present. I prefer to use Boorstin’s term and to reserve media event for news stories that become events by virtue of their mediated impact.

In the largest sense, of course, all news stories are communicative acts in which someone says something to someone through some medium with some effect, and these communicative acts take place within communicative events–recognition of which is the basis of the ethnography of communication. But communicative acts and events are governed by sets of norms and genre rules that give them a sense of standardization and regularity. For a news story, one of these norms is that news is a flow of information about something. News is usually understood as a channel through which information flows, rather than an event in itself.

Except when the publication of the information itself becomes news, becomes something that must itself be reported. This can happen because an investigative story explodes into the mediascape and into public discourse, becoming the basis for other news stories, rebuttals, investigations, dinner conversations, web page trolling, memes, and so forth.

But it isn’t always serendipitous. Media producers often actively seek to create conditions for stories break out into the public sphere.

So in using media event to refer to the as-Sisi interview, I am writing about how the news interview, itself a performance with specific genre characteristics, became itself the basis of news stories and commentaries, before fading into relative obscurity as most media events eventually do. In this sense, the news interview with as-Sisi became a media event as it became reframed by 60 Minutes, CBS News and others as “the story Egypt didn’t want you to see”, and as its real or purported effect in the world becomes a story in itself.

There are multiple overlapping levels of mediated political performances taking place here. As a heuristic, I’ll identify four:

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The Internet & Democracy: Have We Learned Anything?

December 18, 2018

Connected In Cairo headersIn the first wake of the Egyptian uprisings, and their framing as a “Facebook” revolution or Twitter revolution or “social media revolution” there was a lot of Utopian discourse about the power of social media to create political transformation from authoritarianism to democracy.

Where are we now in our understanding of the role of the Internet in social movements, democratization and political transformation?

The Internet is a “great missed opportunity” for democratic political action and democratization, argues Stephen Coleman in his book Can the Internet Strengthen Democracy? (Polity 2017). Coleman’s “missed opportunity” is largely seen as a failure by governments–especially in democratic countries –to use the Internet to reconfigure political practice and connect with citizens.

Those citizens themselves, on the other hand, have adapted their own political practices to the digital era in many ways. Coleman insists that citizens are not masses being affected by technologies of communication but active agents who think about
political agendas and make judgments.

One of the great strengths of Coleman’s work is thus that he abandons technological determinism–“what is the Internet doing to democracy?”–in favor of asking what political actors are doing with the Internet. His answer: not enough.

The core of Coleman’s argument is in Chapter 3, where he lays out six strategies through which the Internet enables–or can enable–citizens to effectively engage in politics:

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Getting Into Grad School

December 11, 2018

Application lettersThis might seem like an odd post because it is only tangentially related to Egypt. But it is based on lessons learned while I was the director of the graduate program in Sociology-Anthropology at the American University in Cairo. These lessons were learned as I went through the process of weeding more than a hundred applications to our graduate program every year, and these lessons helped me advise our students on how to present themselves so that their substantial accomplishments will show to the best effect. And it worked: many of the students I advised got into top notch graduate schools in Europe, North America and Asia.

I thought about this because a student asked me for a letter of recommendation to a graduate program recently, and as part of the package she sent me her “cover letter.” That’s what she called it. And that’s what it read like. And I e-mailed her and suggested she make some substantive changes to her application letter.

I’ve given this talk a hundred times, but I’ve never written it down before. Here it is:

A letter to graduate school is different than a letter applying to an undergraduate program. When you write to a graduate program you applying to a specific group of specialists in a field of research and asking them to invest a great deal of time and money in you, instead of one of the many other applicants for the program. Your application letter is not a cover letter for your c.v.; it is an advertisement of what you have to offer, an explanation to busy graduate faculty of why you should be one of the handful of students they accept into their program this year.

To that end, I usually advise students that a letter to a grad program should serve at least four functions:

  1. First, it should provide a hook, something that makes you stand out.
  2. Second, it should explain and expand on the accomplishments that are just bullet points on the resume.
  3. Third, it should explain not just why you want to study the field you are applying to, but why you want to study that subject with them, in their particular graduate program.
  4. And finally, it should speak to what you will bring to the program.

Let’s take each of these separately.

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Changing Its Tune

December 4, 2018

Back in 2012 I blogged about MidEast Tunes (mideasttunes.com) one of the largest Arabic music sites in the world. I just updated my old post to fix the broken links–they changed their url from mideasttunes.org to mideasttunes.com)–and discovered that the site has gotten bigger and better.

Founded in Beirut in 2010 by an organization called MidEast Youth, the site is another of the myriad efforts to leverage social media as a tool for progressive social change in the Arab World and beyond.

Now you can create playlists, share what you are listening to Facebook and other social media, and even listen off-line.

They also have an app, so you can be mobile with your music.

Get it on the app store
Get it on Google play

Hacking the Homeland Hack

November 27, 2018

Untitled designEarlier this year I published a post describing how back in 2015 three artists  — Heba Amin, Caram Kapp and Stone — were hired to create background graffiti for the sets of the TV show Homeland, and decided to express their disdain for the way the show represents Arabs in general, and Muslim Arabs in particular, by inserting messages that broke the fourth wall and critiqued the program in which they appeared.

The artists took credit for the act as soon as the show had aired, and it came to be called “the Homeland Hack,” and much celebrated by activists/artists.

So celebrated that German artists David Krippendorf decided to do a “homage” to the hack. He created an installation called “This Show Does Not Represent the View of the Artist,” a small series of silkscreens that reproduce the graffiti from the hack in gold on silk. This art is in line with much of Krippendorf’s other work, which involves appropriating images from films and media and recontextualizing them to expose and rearticulate  the ideologies that pervade them.

In a less dramatic, more rareified and certainly better compensated way, Krippendorf’s work is inspired by the same impulse that inspired the Homeland hack–which is why he wanted to make an homage to it.

The original artists were deeply offended that their work was appropriated and used without their permission. So they confronted the artist.

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Reporting On Egypt, From China

November 20, 2018

Untitled designThere is an account in Chapter Three of Pál Nyíri’s Reporting for China: How Chinese Correspondents Work with the World in which a couple of Chinese correspondents reflect on their reporting of the Egyptian revolution of 2011.

They explained that their Western colleagues saw the uprisings, the collapse of the Mubarak regime, and the subsequent political chaos as the story of a failed transition to democracy, and this view framed the news stories they wrote.

The Chinese journalists, on the other hand, saw the revolution as the collapse of a great country after the ouster of the strong authority who held it together.

The point of these reflections was that both American and Chinese journalists can struggle to work professionally, and report honestly and accurately, while telling their audiences quite different “truths” rooted in the very different political, economic and historical contexts that make their news meaningful.

For the Chinese correspondents, their experience of the Egyptian uprisings and their aftermath, and the stories they tell about it, offer a cautionary tale relevant to audiences back home, and the wider world: there are worse things that can happen to a country than not having democracy.

I find this story compelling because it offers a more nuanced approach to understanding how different regimes of truth generate different kinds of news than simplistic accounts that reduce ideologies to elementary categories like “free,” “not free,” and “partially free.” (I previously reviewed a paper by Ying Roselyn Du that does just this).

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