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This can be the only explanation for the theoretical and rhetorical acrobatics many are engaged in to reconcile their beliefs in democratic rights and revolutionary transformation with what is occurring right before their eyes in Egypt.

The popular use and acceptance of the term revolution to describe the events in Egypt over the last two years demonstrates the effectiveness of global liberal discourse to ‘de-radicalize,’ with the collusion of some radicals, even the term ‘revolution.’

there was no revolutionary process at all, in the sense that there was no transfer of power away from the class forces that dominated Egyptian society. No restructuring of the state; no new democratic institutions and structures created to represent the will and interests of the new progressive social bloc of students, workers, farmers, women’s organizations etc.; and no deep social transformation. In fact, the rapes and sexual assaults that occurred during the recent mobilizations were a graphic reminder that sexist and patriarchal ideas still ruled, untouched by this so-called revolutionary process.

Can the individual survive, grow, expand, within an international system in which national self-interest trumps human needs and legitimates repression as the means to achieving hierarchically imposed goals? 

Whether authoritarianism is a vehicle for capitalism, or capitalism, for authoritarianism, we see that advanced capitalist-industrial states, perhaps integral to their mature stage of development, require the total rationalization of the productive system and the human counterpart to that system–a purposely dry formulation of Max Weber’s rational-legal framework in his Theory of Social and Economic Organization in order to suggest (beyond Weber in this one respect) that human beings necessitate the same degree of control and predictability, which is what we mean by rationalization, as the productive order itself. 

Egypt, admittedly, seems a dot on the political-economic-ideological hegemonic landscape; actually, it is more—although circumstances have thrust it forward for purposes of analysis.  Possibly another hot spot would have dramatized as well the aforementioned dynamics of the world situation, yet the nakedness of the repression provides, given Egypt’s geographic location, a good departure point. 

because of the depth of the current crisis of capitalism, that duality will become, I believe, ever more polarised in the coming period. In this presentation I want to explore some of the causes and dynamics around what I would describe as a time of African Awakenings.

Indeed, I think it would be a mistake to consider the shifting political and social climate in Africa being based on the overt, large-scale uprisings alone. There is growing evidence in a number of countries of social movements re-emerging during the last 10 years, providing a framework through which the disenfranchised have begun to re-assert their own dignity, proclaiming - even if only implicitly - their aspiration to determine their own destiny, their own right to self-determination.

The remarkable growth and spread of alternative media such as Pambazuka News is, I would suggest, further testimony of the changing mood on the continent. Ten years ago when we launched Pambazuka News, I was dismissed as a hopeless romantic for naming the website and newsletter 'Pambazuka' meaning, in Kiswahili, the awakening. I believe that the gathering momentum of these awakenings defines the social and political scene on the continent today. We are witnessing not so much an ‘Arab Spring’ as an African Awakening.

in that polarisation, Islam was avoiding the main questions. The nature of the state is one thing, but there are other major challenges - what it will take to tackle the issues of social corruption, for example, social justice, and the economic system – and what are the future challenges when it comes to equality between the citizens, in particular in the field of the job market and equal opportunity for men and for women? This is at the centre of the question that is the Arab Awakening

Since the beginning of the 1920’s, Islamism was very close in positioning in some respects to ‘liberation theology’. But that is no longer the case. Now the most important example of the last fifteen years is the move from Erbakan to Erdoğan, creating the Turkish model that has been highly successful in economic terms, but only in fact by buying into and succeeding in being integrated into the global economic system. 

Don’t they talk about the need for redistribution? One gets the impressions that the Salafi argument is often more concerned about looking after the poor? TR: Yes, but within the system.  You can be a very charitable capitalist.  Like Sarkozy was saying, we have to ‘moralise capitalism’, which for me is a contradiction in terms.

The two rallies couldn’t have been more different. Now that the opposition movement is going after Morsy, it has attracted the Ahmed Shafiq/Omar Suleiman/Amr Moussa crowd, people like some members of my family who aren’t necessarily feloul (pro or affiliated with the Mubarak regime) but who have a morbid terror of the Muslim Brotherhood and political Islam generally. I have a pro-revolution aunt who supported Hamdeen Sabbahi in the first round of the presidential elections and then switched to Shafiq in the run-offs when Sabbahi lost. Not all of this group are affluent or from chichi neighborhoods, but the ones that are were prominent on Tuesday, furiously marching from Zamalek in their velour tracksuits and UGG boots and manicured nails, holding forth in Arabic, English and French about the outrage of it all.

People like me who voted for Morsy not out of conviction but to keep out Shafiq are predictably the subjects of considerable vitriol at the moment, perhaps justifiably.

However, for what it’s worth, I think I made the right decision as someone non-partisan who doesn’t have any qualms about aligning myself with people I vaguely disagree with against people I strongly disagree with. I voted exclusively to keep out Shafiq and remain convinced that had he been elected, we would have been shafted good and proper and absolutely nothing would have changed.

as narratives of victimhood and heroism have been performed and re-interpreted by various actors to numerous audiences, contentious claims have been made in the names of these political martyrs by state and religious institutions, as well as the public. ‘Ownership’ of the memory of Egypt’s revolutionary martyrs is being utilised to defend and attack the use of violence by the state and security forces.

The barricading in of the Ministry of Interior with walls lays bare the intention of a weak regime to protect itself rather than its people. Likewise, the actions of the military and police, exposed by human rights groups and NGOs such as ‘No to Military Trials’, signifies the increasing desperation of the regime to hold on to power. The recent murder of twelve-year-old street vendor Omar Salah Omran by a military conscript in Cairo near the US embassy, and even more poignantly the cover- up attempts of fellow army officers, doctors and ambulance staff, shows the incompetence of the Morsi regime to deal with daily life in Egypt without resorting to violence and coercion.

Despite the chaos, opposition groups are learning from each subsequent wave of protest. As the state repeats its familiar tactics of repression, NGOs and activist organisations are becoming more adept at evidencing the brutality of the regime, from filming and capturing events on camera to uncovering and exposing false autopsy reports. Recent widespread civilian action in Port Said, ranging from government workers to microbus drivers, indicates a growing impatience that spans all sectors of society. It is common to hear people sitting in ahwas (street coffee houses) speaking of their latest plans to demand better conditions at work through strikes and walkouts. This culture of protest has been present in Egypt for years within certain groups and sectors, but now appears to be more prevalent than ever.

I can see why IkhwanWeb was in an uproar: “gender equality” and “advancement of women” certainly sound like the devil’s play thing. A closer look at the declaration shows that an array of topics were covered including the elimination of violence against women of all ages, equality before the law irrespective of gender, and “reaffirms that women and men have the right to enjoy, on an equal basis, all their human rights and fundamental freedoms.”

When I read “all their human rights and fundamental freedoms,” I immediately discerned that this facilitates the concept of choice. Now let’s have a look at the reaction from the Muslim Brotherhood on IkhwanWeb. Tackling each issue it has with the declaration, it starts with its own statement: “This declaration, if ratified, would lead to complete disintegration of society, and would certainly be the final step in the intellectual and cultural invasion of Muslim countries, eliminating the moral specificity that helps preserve cohesion of Islamic societies.” Ah, so this is their counter argument – they are afraid of neo-imperialism and the loss of Muslim identity to be swept aside and wholly replaced by some western surrogate.

The next point is a lot more concise but just as powerful: This declaration would lead to, “Cancelling the need for a husband’s consent in matters like: travel, work, or use of contraception.” So in essence, the Muslim Brotherhood does not like to see a woman have the basic right to choose her holiday destination or where she goes to work every day, let alone her choice of whether she wants to have a child or not.

This youth uses two platforms to produce the political: the streets and the social media.  Both of these platforms function concomitantly for the production of the political in two ways.

Other than the already politicized groups such as the Kurds and the leftists, the majority of this population has not been in online or offline activism as part of the masses at large. The youth, just like Turkish society as a whole, is fragmented into enclaves of identity groups; however values such as individualism, freedom and liberty seem to constitute the commonality among these groups.

Due to the minimum coverage of demonstrations and police brutality across the mainstream news media, the social media take up the role of traditional forms of news to spread the information from the site of  the demonstrations.

The administration—including the interior and other ministries, the police, the army and regional governors appointed by the ruling party coalition—can refuse cooperation with the electoral body. For instance, the interior ministry could refuse to open identity registers to remove dead citizens from the voter registration lists. Or the police could refuse to protect the polling stations, usually located in schools. The new law allows the ISIE to turn to the administrative court for redress if the executive blocks the election in any way, but this is an unwieldy process that can take several weeks. “This is a blatant power grab by Nahda,” says Ghazi Ghraïri, secretary-general of the International Academy of Constitutional Law, an NGO based in Tunisia. “The ruling party is running scared that they will be voted out in the next election and are thus not willing to ensure free and fair elections.”

While the assembly is wrangling over the electoral commission’s appointments and structure, the assembly’s committee charged with writing a new constitution presented its third draft on April 22nd. Observers are predicting that the assembly will adopt the new rulebook in July or August. But strangely enough, the constitution will not define an electoral system. A draft electoral law, also the subject of much heated debate, will outline the election structures to pick a new full-term president and parliament. So far, Nahda and the opposition, a motley collection of anti-fundamentalists, have agreed to compromise on a hybrid system. A general election will be held to elect the president and parliament. The majority party in parliament will then choose the prime minister.

Proportional representation was used to allocate the seats for the constituent assembly after Tunisia’s October 2011 elections. Many African countries, including South Africa, use proportional representation to minimise dominance by larger parties and to ensure that small parties can gain access to the legislature. Tunisia, like other emerging democracies, is discovering the difficulty of writing a new rulebook and establishing a new system of government. Wrangling over the constitution and the electoral law will continue for many more months, as will the process of choosing members for the new electoral commission.

The Production Sharing Agreement – the PSA – is an unknown entity in the UK and arguably all over the world, but a household terms and a red hot potato in Iraq. The neutral and fluffy sounding contract that private oil companies crave to secure decades of control over public resources became emblazoned across banners and placards all over the country, in large part due to awareness raising by the IFOU, with the help of social justice and environmental campaigners from the global North, like Platform in London. Who would have thought that this secretive, codified, technocratic ‘thing’ that is the PSA was become a shouted-out, negated, we-know-your-game public enemy?

As the day went by, the 30 June anti-Morsi demonstrations turned out to probably be the largest ever in Egyptian history, with Egyptians from all walks of life peacefully, yet audaciously, denouncing the Brotherhood’s rule.

The Egyptian people’s defiance of Brotherhood rule is a serious popular challenge to the most significant strategic reordering of the region perhaps since the Sykes-Picot Agreement of 1916.

As the Egyptian army stepped up its game midday on Monday, and checkmated Morsi by issuing a forty-eight-hour ultimatum to respond to the people’s demands, these same media circuits started a concerted effort to bring the “coup d’état” discourse, sometimes forcefully, to the forefront of the discussion about events in Egypt.

Egypt was never cleansed of corrupt figures by the Muslim Brotherhood, which instead joined them. Key figures in Egypt, like Al-Azhar’s Grand Mufti Ahmed Al-Tayeb (who was appointed by Mubarak), criticized the Muslim Brotherhood when Mubark was in power, then denounced Mubarak and supported the Muslim Brotherhood when it gained power, and then denounced the Muslim Brotherhood when the military removed it from power.

Unless a democratically-elected government is killing its own people arbitrarily and acting outside the law, there is no legitimate excuse for removing it from power by means of military force. There is nothing wrong with the act of protesting, but there is something wrong when a military coup is initiated by a corrupt military force that works in the services of Washington and Tel Aviv.

Expecting to win the 2012 elections, at first the Egyptian military fielded one of its generals and a former Mubarak cabinet minister (and the last prime minister to serve under Mubarak), Ahmed Shafik, for the position of Egyptian president. If not a Mubarak loyalist per se, Shafik was a supporter of the old regime’s political establishment that gave him and the military privileged powers. When Ahmed Shafik lost there was a delay in recognizing Morsi as the president-elect, because the military was considering rejecting the election results and instead announcing a military coup.