The
once-embattled
ancien regime
is
back
with full force. Not only to consolidate its power in the present,
but also to control the past. Yet, since the outbreak of the January
25 Revolution, besides the Islamists, two distinct communities were –
and still are – in conflict, among other things, over the
revolution’s nature and principles: the regime and the
revolutionary activists. What follows is an exploration of these
communities’ strategies to permeate the people’s collective
consciousness and to enforce their own narratives of the revolution
and its memory, across three different domains: Egypt’s public
space; Egypt’s online sphere; and outside Egypt.
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The battle over the memory of Egypt's revolution | openDemocracy - 0 views
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in the revolution’s early years, Egypt’s public space was representative of the young activists’ creativity and rebellion
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Through graffiti on walls, images, texts and structures, the activists created from the country’s streets and squares memorials to keep the memory of the brave martyrs as well as the revolution’s ideals alive. Walls of Freedom, a 2014 book by Hamdy and Stone, offers thorough insights into the revolution and its artistic works. Young Egyptians’ independent cultural activities, including concerts and exhibitions, played a role in enhancing the historical narrative of the pro-revolution community.
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In November 2013, a few hours after Prime Minister Beblawi inaugurated it, protesters vandalised a memorial that the government built for ‘the martyrs of the revolution’. In his inaugurating speech, Beblawi referred to January 25 and June 30 ‘revolutions’ as well as the martyrs of the police and the army. That was interpreted by the protesters as another attempt to conflate the meanings and disrupt the image and the perceptions of the January 25 Revolution in the Egyptians’ collective consciousness
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the military, Egypt’s central power, endeavoured to restrict the public space and erase the memory of the January 25 revolution. For this power knows that while memories are linked to the past, they determine how many Egyptians will perceive the future. The military pursued 1984’s Orwellian prophecy: ‘he who controls the past controls the future’.
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the walls of revolutionary graffiti were repainted, CCTV cameras were installed in central spaces, and governmental offices were relocated away from the heart of Cairo
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in dismantling the revolutionary symbols, the regime intended to construct a collective memory that excludes rival interpretations of events to its own. That is reminiscent to the Bahraini government’s destruction of Pearl Roundabout, the rallying point of the 2011 mass anti-government protests.
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the activists’ 2012 campaign: Askar Kazeebon (Lying Military) whose modus operandi was to broadcast videos and documentaries to pedestrians that falsify the military’s accounts of various events and expose the soldiers’ crimes and human rights violations that official and regime-friendly media ignored
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The unprecedented crackdown on dissent and the draconian laws that reportedly imprisoned tens of thousands of activists had prompted many to surrender the public space. Some are silent out of fear or disappointment. Others tried to put the memory of the revolution aside, so that they can go on with their own personal lives
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Since the 2013 military coup, state and private media outlets – mostly controlled by the regime’s clientele – have kept glorifying the military’s role in recent years as well as defaming the revolution and activists as tools of the west to destroy Egypt
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tech-savvy young activists already utilised memorialisation to foment the democratic uprising. We Are All Khalid Said, a Facebook page created to commemorate the 28-year old Khalid Said who was brutally tortured and killed by police, in 2010, became the January 25 protests’ virtual rallying point and main coordinator.
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there are many initiatives to resist forgetting the revolution and silencing its voices. The most recent of which is Mosireen Collective’s 858 archive of resistance. In the Collective’s own words, the archive includes raw photographs, videos and documents that ‘present thousands of histories of revolt told from hundreds of perspectives. While the regime is using every resource to clamp down on public space and public memory the time has come to excavate and remember and re-present our histories.’
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Wiki-Thawra whose slogan is ‘so we don’t forget’; UCLA’s Tahrir Documents; AUC’s University on the Square; and MIT’s 18 Days in Egypt.
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After the 2013 military takeover, thousands involuntarily left the country to live in exile abroad. A minority among the exiled are still engaged in telling stories of the revolution and protesting al-Sisi government’s human rights violations and destruction of Egypt’s democratic hopes. Using art and satire, they continue to disturb the regime’s hegemonic revolution-defaming narratives.
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it is still uncertain whether the regime has successfully dominated the Egyptian collective memory of the January 25 Revolution. That is because collective memory is not a static realm but rather a fluid construct that shapes – and is shaped by – current conditions and future aspirations.
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Many were too immersed in the daily struggles to tolerate criticism or contradictory points of view. Many others welcomed observations and comments coming from participants who were able to make connections with other historical moments, and to discern patterns or conjunctions that helped to shed light on current events. Enthusiasm, rigorous analysis, heightened emotions, tears, serious reflections, and “a feel of the revolutionary spirit,” in the words of one participant, permeated the proceedings.
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Amongst the objections voiced was that it was Euro-centric because it framed the protests with reference to a European precedent, the Prague spring; it implied Arab stasis preceding the coming of spring; it predicted imminent decline as spring is bound to be followed by autumn. Debates over the phrase “Arab spring” encapsulate the overriding theme of the conference: the conflicting narratives of and about the Arab revolutions and the geopolitics of these narratives were put at the centre of debates and analysis.
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“Peacefulness” is fetishised reinforcing the premise that the state is the sole legitimate entity entitled to the use of violence, a premise challenged by the revolutionary project.
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Pro-revolution writers and public figures challenge on a daily basis the demonization of the revolution and the assault on the symbolism of Tahrir square. Young men and women cover the walls and buildings in downtown Tahrir with graffiti that ridicules official media campaigns against protesters
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The issue of who tells the story, who has ownership of the narrative of revolution was at the centre of many debates
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how can we recognize the inspirational effect of Tahrir Square on the Occupy Wall Street movement for example, and still acknowledge the differences in the demands and contexts, without suggesting that one protest movement is more genuine or more original than the other?
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The Iraq story of a backlash against women’s rights dressed up in the robes of traditional culture was all too familiar to Egyptian and Tunisian feminist activists and researchers
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In a panel introducing the mosireen ↑ group, members of the group, Lobna Darwish, Omar Robert Hamilton, Yasmine Metwally and Philip Rizq, showed video clips ↑ which documented violence perpetrated by the military against civilians. The group met in Tahrir square and organized to expose the stories untold in the official media: “We think of ourselves as a propaganda machine for the revolution… we are not neutral… we give space to people without a voice.”
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to bear witness as a means of resistance against official media campaigns aiming to discredit protesters and protest movements. The media mantra about objective and distanced reporting is replaced by emphasis on the personal, the immediate, the fragment as an antidote to official dominant narratives, or counter-revolutionary narratives
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Parents protest as dream of bilingual education in Israel turns sour | Middle East Eye - 0 views
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Hand in Hand operates four bilingual schools across Israel and two kindergartens. Jaffa’s primary school classes are the most recent addition.The idea of children from different cultural backgrounds learning together and speaking each other’s language may seem uncontroversial. But it has prompted a fierce backlash from right-wing Jewish groups in Israel.In late 2014 Hand in Hand’s flagship school in Jerusalem was torched by activists from Lehava, an organisation that opposes integration between Jewish and Palestinian citizens. Graffiti daubed on the walls read “Death to the Arabs” and “There can be no coexistence with cancer”.Three of the group’s members were jailed last year. In January Israel’s high court increased the sentences of two brothers involved in the arson attack.Although Lehava is a fringe group, it draws on ideas that have found favour with much larger numbers of Israeli Jews, especially over the past 15 years as the country has lurched to the right.A survey by the Pew polling organisation this month found that half of Israeli Jews wanted Arabs expelled from the state, and 79 percent believed Jews should have more rights than their Palestinian compatriots.
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1,350 children are currently in bilingual education, out of a total Israeli school population of some 1.5 million children.
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The Jaffa parents argue that their coastal city of 50,000 residents, which is incorporated into the Tel Aviv municipal area, is the natural location for a bilingual school.A third of Jaffa’s residents are Palestinian, reflecting the fact that, before Israel’s creation in 1948, it was Palestine’s commercial centre.Although Israelis mostly live in separate communities, based on their ethnicity, Jaffa is one of half a dozen urban areas where Jewish and Palestinian citizens live close to each other.
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Within days of the bilingual first-grade classes opening last year, parents hit a crisis when school administrators refused to let the children take off the Muslim feast of Eid al-Adha.When the parents rebelled and kept their children home, the management “flipped out”, said Ronel. “Now the trust has gone and we are demanding that they make commitments in writing that things will be different.”
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Ronel, an Israeli Jewish journalist, said he had long been pessimistic about the region’s future and had contemplated leaving Israel with his family, taking advantage of his wife’s German passport. But that changed once his daughter, Ruth, began at the bilingual kindergarten.“I have become evangelical about it,” he said. “I see how her knowledge of Palestinian identity and the Arabic language has made her own identity much stronger.”He said knowing the other side was essential to strengthening Israelis’ sense of security and reducing their fears. “This is the model for the Israeli-Palestinian conflict too. I am sure this is what a solution will look like.”
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bilingual schools are proving particularly popular in Israel’s mixed cities. Next year Hand in Hand will open the first bilingual elementary school in Haifa, Israel’s third largest city, following the success of a bilingual kindergarten there
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Far-right Jewish religious groups, ideologically close to the settlers, have set up seminaries and exclusive housing areas in Jaffa and other mixed cities. “They are going the other way: they want even deeper segregation,” said Dichter.Hassan Agbaria, principal of the only bilingual school in a Palestinian community in Israel, located in the northern town of Kafr Karia, said there were problems in more rural areas too. This month the gated Jewish community of Katzir, close to his school, refused to allow Hand in Hand organisers in for a parents’ registration meeting, accusing the group of “political activity”.“It is a big psychological hurdle for some of them,” he told MEE. “Some think you must be crazy to send your young children into an Arab community every day.”
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To Celebrate The #Jan25 Revolution, Egyptian Names His Firstborn "Facebook" - 0 views
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A young man in his twenties wanted to express his gratitude about the victories the youth of 25th of January have achieved and chose to express it in the form of naming his firstborn girl “Facebook” Jamal Ibrahim
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While the baby girl could just have easily been called “YouTube,” “Twitter” “Google” or even “Cellphone Camera,” it seems like Facebook has become the umbrella symbol for how social media can spread the message of freedom. There are countless manefestation of this, the above graffiti in Cairo, “Thank you Facebook” protest sign, and Wael Ghonim himself personally expressing his gratitude to Mark Zuckerberg on CNN.
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In pictures: Uncovering the art from Syria's war | Middle East Eye - 0 views
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In 2013 Sana Yazigi, a Syrian graphic designer from Damascus, launched the online archive The Creative Memory of the Syrian Revolution, consisting of works created by Syrian artists during the uprising
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"From the early days of the revolution," Yazigi says, "I was amazed to witness an incredible outpouring of artworks. I didn’t want them all to disappear, to be forgotten. I wanted to keep a record. There was a sense of urgency, a need to document what was going on."
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The website documents paintings, music, graffiti, videos and cartoons among others, constituting an exceptional wartime archive.
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Even today, we are still discovering works which were never made public at the time, for fear of reprisals
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“Ultimately, we’d like to see our archive enter the national archives, because once the war is over, the history of the revolution must be given back to the people of Syria. The archive is part of our collective memory. The revolution has brought about clear social and historical changes”.
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there is also a book and a travelling exhibition. The Story of a Place, the Story of a People, 2011-2015 is a collection of words and images retracing the uprising in each of 50 locations. The text describes the early days of the revolutionary movement, as well as the dynamic forces that would see it spread.
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Egypt protests: How cartoon of Sisi the cat burglar became face of a movement | Middle ... - 0 views
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“I just wanted to pitch-in but I wasn't sure how,” says the 37-year-old street artist, who made his name in Cairo during the 2011 revolution against Hosni Mubarak.
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“If I would were in Cairo now, I would have taken to the streets with graffiti, like I did in 2011. I kept on wondering: how can I participate in a concrete and positive way, and make it useful?"
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On the morning of 20 September, Ganzeer woke up anxious. During the next few hours he drew the image that has quickly come to define a new wave of protests against the sitting president. In the illustration, Sisi is dressed in a striped jacket and tie, but drawn as a cartoonish cat burglar.
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Activists and protesters have added their own slogans to the cartoon, as well as printing it out, cutting it up, and turning it into masks, banners and posters. It has popped up at protests in New York, Washington, Berlin, Paris and Oslo - and even in the back alleys of Cairo.
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Egypt has seen an outbreak of protests against Sisi since 20 September, when protesters took to the streets of Cairo and other cities, calling for him to step down.
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the most public show of opposition to the president since a crackdown on dissent after the 2013 military coup that brought Sisi to power. Hundreds of protesters were killed by security forces in Rabaa Square, with tens of thousands more arrested and imprisoned
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A new wave of repression has followed this month's protests, with more than 2,200 people arrested, according to local activists. Last Friday Egyptian security forces locked down the centre of Cairo and other cities to deter crowds from taking to the streets.
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Activists say Ganzeer's image not only plugged into the rising anger on the streets; drawing Sisi as a burglar fundamentally stripped the president down from a so-called statesman to an ordinary, petty thug who had literally stolen the presidency and now the coffers of the state.
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Middle East Eye asked Twitter why it had suspended the accounts of Egyptian activists and whether it was investigating the closures.
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Ganzeer says his Twitter account was reactivated a couple of hours after he filed his appeal, but he told MEE he believed he had faced a coordinated online attack since publishing the image of Sisi. “Since I released the image, I have had to spend a lot of time just blocking [trolls]. It has been coordinated with a number of suspicious handles and accounts that clearly began in September.”
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"Some back home are complaining that people are ignoring the deaths and detentions and crackdowns and his attempt to stay in power and now talking about corruption. "But if you ask me, I think this wave of protest is about exposing Sisi as a liar from the inside - and you could say it's a key to opening up all the other lies."