Cairo -- 2008

Signing Off

2008-08-18T18:53:00.003-04:00

As many of you are now aware my adventure in Cairo has ended, and I am relaxing, recovering, and preparing for the next one -- in Florence, Italy.

To everyone who has remained with me for this long I owe a great thanks! I appreciate your time and readership very much.

Thanks again, and I look forward to talking with many of you in person soon!

Cheers,
Jonathan

In Search of Obama in Cairo

2008-08-16T12:09:00.004-04:00

An article by Duke professor Mbaye Bashir Lo

Although this has been my ninth visit to Cairo, I have never experienced the type of Egyptian interest in American politics as there is at present. Four weeks ago I accompanied a student involved in the DukeEngage program to the Anglo-American hospital for treatment for a heat-related illness. Addressing me, Mr. Sherif, the receptionist, asked: “American?” When I replied in the affirmative, he said “Obama,” and gave the thumbs-up. As I was awaiting the arrival of the student in a different car, I requested a pen and paper. As our conversation continued, I attempted to look for the meaning that lay beyond what he was saying. Why was this gentleman from Upper Egypt so interested in Barack Obama? Behind his desk, there were sketched photos of Obama taken from different Egyptian newspapers. Ironically, he did not know the name of Obama’s challenger, Senator John McCain. Therefore, I was not able to obtain a satisfactory answer to my questions regarding the popularity of Obama among Cairenes. However, my experiences over the next few weeks would further fuel my interest in the phenomenon of Barack Obama’s immense popularity in Egypt.

Only a week ago, the DukeEngagers had been invited to give a talk at Cairo University about the American election. As the students debated over how best to begin the discussion, how to address the audience’s questions, and how to represent every point-of-view, the host, Professor Abu al-Aynein, initiated the conversation by asking about the phenomena of Obama: its roots and core constituency. One of the DukeEngagers, Jon, connected the phenomenon to the rise of a new force in American politics, the cyberspace community that wants to take back politics from Washington. A doctoral candidate from the audience wanted to know the relationship between these online communities and Obama; who is the agent and who is the product? Jon’s explanation lacked the necessary detail to address the many dimensions of the question, and for the next 40 minutes, the discussion centered on Obama. A diplomat from Libya who introduced himself as Dr. Mahmoud noted that he had come to the talk because everyone from China to Saudi Arabia has an interest in Obama’a focus on taghyir, or change, and he was hoping to get an answer from the DukeEngagers.

Our host stated that in his view, Obama is the best thing that is happening in the world right now, but he wondered about the implications of his desire for change: “What does it mean for us---those in the Middle East? Is it [a] continuation of the current policies under a new administration, or a shift from the failed policies?” The students differed in their responses to these questions. One student, Brittany, then suggested that John McCain was the better candidate. The audience was less interested in McCain, whom they generally referred to as Obama’s challenger. Over time, the debate shifted to the DukeEngagers, as the members of the audience appeared to be unanimous in their interest in Obama. Another doctoral student asked a DukeEngager, Dylan, if Obama represented the end of the era of the White Anglo-Saxon Protestant Male (WASP). Dylan appeared to be surprised to hear that term being used in Cairo, and seemed uncomfortable with the question.

To get a better prospective, I called my friend, professor Helmi Sharawi, who is a leading political analyst in Egypt. I asked him for his opinion of Obama. He insisted that I visit him at his house in ‘Ajouza to follow-up on the topic. The next day, we spent two hours discussing politics, during which time he demonstrated little interest in or knowledge of John McCain. At the end of the discussion, he gave me his Obama article in a June edition of the Egyptian National Newspaper, “Al-Ahali,” in which he notes, “Obama’s taghyir is a unique test in the America’s quest for change. I should rather say, the world community yearns for a changed America due to the devastating policies of the outgoing president.”

Two weeks later, I talked to Egypt’s most popular novelist in the post-Naguib Mahfouz era, Alaa Al-Aswani, about arranging a DukeEngage meeting the following week. At the end of our conversation, I solicited his views regarding the upcoming election (without referring to either of the candidates). Without ever mentioning Obama’s rival, he stated “Everyone in Egypt and the Arab world supports Obama, even though he supports Israel. We love what he represents.” He continued, “I am personally very emotional about Obama’s candidacy. I got my masters degree from Chicago, Illinois, and that is the name of my last novel—Chicago.” The following week, we attended his literary Salon, where issues of culture and politics are discussed weekly. It was ironic that as Dr. Karima al-Hafnawi, an executive member in the Kefaya opposition movement (a grassroots organization that opposes President Mubarak’s re-election or his son’s appointment in Mubarak’s place), spoke, she said that “Kefaya stands for all those at the grassroots, whether in Cairo or in the United States. It is against the government of the few—the big businesses—the multi-billion dollar companies. In the United States, it stands for what Michael Moore and Obama stand for.”

All of these experiences have further fueled my desire to understand this widespread interest in Obama, as without exception, everyone has expressed an affinity for him. I can remember the old man at the corner store of our street in Garden City telling me that he likes Obama because "huwa Zayyana" (he is like us), although he never succeeded in explaining what he meant by “Zayyana.” Between June 21 and July 25 I have reviewed four leading Egyptian daily newspapers. I have counted 18 columns with subtitles about Obama, and none about McCain. In the instances in which McCain was mentioned, it was in the context of explaining Obama’s politics. For example, on July 7, there were two columns about Obama in the leading daily newspaper, “Al-Ahram.” Each attempted to analyze Obama. One was titled “the Middle East …in the aftermath of [the] Obama revolution,” and the second one carried the title “Obama: the author.” Both articles attempted to introduce Obama to an Arab reader, but in a positive light; both articles also discussed the possibility of a conspiracy to prevent his election on the part of interests groups. In the first article, the writer discussed the history of the rise of the lobbies within Congress, and the various obstacles to reforming the current system. He then compared the efforts of both McCain and Obama in implementing this reform. He concluded by stating his preference for Obama over McCain as the most legitimate reformer, and the candidate best positioned to implement the necessary reforms. In the second, article, the writer criticized the lack of quality translations of important works in the Arab world, where traditionally, “Egypt writes and translates, Lebanon publishes and Iraq reads.” He then suggested that Obama’s two books, Dreams of My Father and The Audacity of Hope be translated. The author then presented a picture of Obama taken entirely from the two books, arguing that he is a man of words, literature and charisma. The last sentence in the article stated, “He is a president made by his relationship with words—either written or spoken.”

Since the mosque is most free space in the Arab world, and since the sphere that guides politics and perception in Middle East often emerges from the culture of the mosque, and since imams, although marginalized in the War on Terror, are the most influential social agents in the Middle East, I decided to bring the topic of Obama’s phenomenal popularity to the mosque. I visited Masjid ‘Amr Makram, which is the official mosque of Cairo. It is located just behind the Mugamma building, and about a half-mile from the American University in Cairo. I waited for about a half-hour as the middle-aged imam, Dr. ‘Azaam, talked to the people who had come to meet with him following the Friday prayer, until he grabbed my hand and motioned for me to walk with him. We talked about the general political issues, but while he never mentioned McCain’s name, he repeated the phrase “Obama kwayez” (Obama is good). He wanted for us to meet later in the week, but unfortunately I was too pre-occupied to take up his offer. This experience was similar to what I had encountered on another occasion, when Imam Muhammad Hammad of the landmark mosque of Al-Refa'i addressed me as “Obama” as we were taking a photo, despite the fact that neither Obama nor the election had been a part of our discussion of Sufism. As we met in his office in the mosque three weeks later, I asked him for his views on the upcoming election in the U.S., to which he replied, “May Allah support Obama.” When I inquired into the reason for such a strong statement, he said, “Don’t you see the catastrophic policies in Iraq.” A couple of DukeEngage students wanted me to translate what he was saying in Arabic, and as a result, our conversation was cut short. However, I could not help questioning the logic of his response. Barack Obama is not running against Bush, so why was he bringing up Bush’s name in the discussion? The only possible answer was that for him, McCain represents a continuation of the policies of the current president.

Following my conversation with the imam, I attended a Sufi halaqa that has been taking place at the mosque for decades. Sufism embodies the spiritual dimension of Islam that cuts across the Shi’a and Sunni divide. This is among the few mosques in Cairo where one can attend a Sufi “dance,” as DukeEngagers call this ritual practice. After the service, I asked the Sheikh about his views on the election. The neatly-dressed Sheikh flashed a wide smile, and gave me some candy before commenting that “Siyasa, bas Mashakil” (politics are only problems). That marked the end of my search of Obama with the Sheikh, and I walked with him to see the tomb of the Shah of Iran and other Egyptian leaders in the back of the mosque.

Sufi apathy toward politics is as old as the Shi’a Sunni’s divide in Islam. This stems from the Sufi’s reaction to the two groups’ preoccupation with power transfer after the death of the Prophet of Islam, with the Shi’a support going to ‘Ali ibn Abi Talib, the Prophet’s nephew, and Sunni support going in favor the other caliphates . As this conflict took a bloody turn, the Sufi movement intensified in Mecca, and then in many other corners in the Muslim world. They argue that Islam is a self-perpetuated spiritual journey, far away from worldly politics. They also reconstructed the meaning of jihad to its higher scope—the personal—the inner struggle. This refrain from politics has been problematic for most Sufi who are often described in Muslim intellectual discourse as not aloof to oppressive regimes, friend of colonial authorities, and in modern time, as unable to offer a constructive insight to the challenges of modernity. Naguib Mahfouz’s 1961 novel, The Thief and the Dogs, highlighted how the inability of a Sufi sheikh to help the main character, Said Mahran, address real life problem created social anarchy. Mahfouz was obviously criticizing the docile attitude of the Sufi establishment in addressing Egypt’s major problems of the time.

I was not satisfied with these imams as most of them are political agents of the government rather than independent entities who represent their communities and congregations. When you listen to a sermon in which the imams thank the leader – the king or the president – that is an indication that he is an appointed imam, or that he is catering to the existing authorities. As such, he is speaking for himself, and not for or against his constituents. In the Islamic tradition, there is a saying about appointed imams in the context of a story that “the frog was asked one day why don’t you speak out? He said, ‘Well, I have water in my mouth, and does a mouth full of water ever speak?’ So traditionally, court imams have been described as a frog, who cannot speak out because his mouth is full with water.

On the following Friday, I went to the city of Imbaba, one of the freest spaces in Cairo – the home of Islamism and activism. This is the place in Northern Cairo in which residents declared an Islamic state in 1992; the state responded by cordoning off the area, prompting riots and gun battles with the residents. 700 people were arrested, and many declared themselves to be leaders of the al-Jama’ al-Islamiyyah. At the mosque of Imam Hussein, the presiding imam highlighted corruption in the street, the neighborhood and the government. He then talked about politics in the Middle East, ranging from Palestine, Lebanon and Afghanistan, to Iraq and Iran, emphasizing the role of the U.S. in each of these conflicts. The imam did not address the election, nor did he mention the names of either Obama or McCain. However, he stated unequivocally that there is no hope of change coming from America, no matter who the leader is; whether government remains the same or changes, the struggle between truth and falsehood will never end.

It is clear from the imam’s stance that whether it is Obama or McCain tomorrow, the U.S.’s policy will remain as it was with Clinton of yesterday and Bush of today. This line of thought is old and engrained in a psychology of resistance that goes back to Sayyid Qutb in his 1946 article in the Ar-resalah magazine. In the article, Qutb concluded after a lengthily criticism of the West that “really I hate and despise those Westerners! All without exception; the British, the French, the Dutch and now the Americans who were one time trusted.”

Since Qutb is the most influential Muslim theorist in modern time, his views have set the political agenda of both Arab nationalism and Muslim activism. They became a slogan in many nationalist movements of the 1950s. Gamal A. Nassir made use of it in the war of 1967, and Anwar Sadat used it in his 1973 war. Even King Faisal of Saudi Arabia used it when he threatened to cut oil production in the Middle East in 1970s. The last one to use it was Saddam in 2003. The very concept of America as the “Great Satan,” which was popularized by Imam Khomeini in Iran in 1979, has its roots in Qutb’s article.

Understanding the logic of such an imam in particular and the slogan in general does not require a graduate education. It is a rather simplistic view of a relationship between one who sees himself as oppressed and the other, whom he perceives as the oppressor. As Franz Fanon notes, a rationalization of the behavior of each actor is needed for his cause to remain vibrant, continuous and worthy. Likewise, Edward Said argues, the other also needs to assert his superiority by dehumanizing the logic of the native and his way of life.

I asked Abdallah Schleifer, a professor emeritus of Journalism at the American University in Cairo, why Egyptians are so fascinated by Obama. He felt that there are two reasons: psychological, because they are, like Obama, people of color; and political, they are like all Arabs who are unsatisfied with the current government. However, it seems to me that there are three trends of thought about Obama in this largest city of the Middle East. There are those who love him because he is “Zayyana” (“like us”), those who support him because he is not Bush, and those who admire him because of his slogan of change. On a broader level, the first is true and does apply to those on the street and ordinary people. However, the question remains: what is “Zayyana?” Is it a person of color? Does it mean someone from the “Third World?” Or does it refer to some other undefined characteristic? Only time will tell.

As I refereed between the DukeEngage soccer team and the Somali team in the sweltering mid-day sun back at St. Andrew’s compound, I noticed a small child in the crowd. I knew he was with the American team, the visiting team. I could hear his voice from time to time, interrupted by the screaming players and the loud voice of the security guard who was yelling at the children who kept running across our soccer field. The voice was supporting us; it was saying “OBAMA, OBAMA, OBAMA.” That was the only time that I was sure about what Obama means in Cairo. For this child, it meant us, the DukeEngagers team, who came to teach them free of charge; we who modified the daily meal menu to make it better; we who came all the way to help them find their voice and place in this society. For this child, Obama meant hope and support; it meant taking him from the refugee lifestyle as we, the DukeEngagers, were trying to do.

Veni Vidi Vici

2008-08-05T13:00:00.005-04:00

More or less.

Either way, our DukeEngage adventure has now concluded. Or at least this stage. At this point I don't feel that my thoughts have had proper time to gestate enough for me to construct a coherent reflection of the last two months. However I think it is necessary to collect some initial reactions to what has probably been the most intensely formative two months of my short two decades.

For now though, I want to share one experience that provides a culminating reference point for my DukeEngage experience.

Last week, after finishing our teaching program at St. Andrew's, the girls' organized a woman's empowerment workshop. Naturally, the boys were not allowed. On the second day I received a phone call from my friend Liz saying that one of my girls (whom I had taught during the main project) really wanted to see me again. She expected for me to be at the workshop, and when she discovered that this was not a possibility she was apparently quite distraught.

So I rushed back from a meeting in Heliopolis and visited the workshop site -- Prof. Lo's apartment. The second I arrived at the door Sahro popped out with a huge smile and greeted me with her newly-acquired English. Saying goodbye to my new friend was nigh impossible ... I realized that despite all potential shortcomings we had developed a true friendship over the last six weeks. Sahro said she was so sad that she would not see me for a long time -- I expressed similar concerns, but with the hope that we would cross paths again. We said the same things over and over again, as if repeating them would make it easier to part. It was clear that she was holding back tears several times, and I admit to shed a few in the elevator when leaving the building.

Sahro told me that she loved the summer program and loved having me as her teacher. She told me she hopes to stay in touch and see me again some day. She said that will miss me very much. I couldn't agree more.

Did I come, see, and conquer? The first two without question. But the third? Definitely not. Rather, I was conquered.

I lived in Africa for two months, engaged several independent projects, and emerged something distinctly different from where I began. Moreover, I know that this experience gave me unfathomably valuable perspectives that would not have been available elsewhere. Many the function of Cairo, our team, and our studies -- but mostly the result of my friendship with our Somalians.

I didn't teach Sahro, she taught me.

And as they say in Arabic,

التعليم من المهد إلى اللهد

"learning is from the cradle to the grave"

مشكلات في أمريكا

2008-07-30T11:40:00.002-04:00

جونثن كروس
الأستاذ / محمود علي
مشكلات في أمريكا

توجد مشكلات كثيرة اليوم في أمريكا. لكن بالنسبة لي كل بلدان العالم عندهم مشكلات دائما. أما الأن, فالسياسة الخارجية في بلدي غير جيدة جدا. و اتمنى أنّ العلاقة بين أمريكا و الشرق الأوسط - في مستقبل إن شاء الله! أريد أن أرى كثير من الامريكيين يعملون على فهم السياسة في الشرق الاوسط.
وأسعار التعليم عالية جداً, و لا تتناسب مع الطلاب وبسبب هذه مشكلة التي يمكن أن تضر بمستقبلنا، و لكن يمكننا أن نغير هذه المواقف. و بهذا التعليم السيئ, فالدولة لن تتحسن. وأتمنى أنّ كثير من الطلاب يدرسون اللغة العربية في أمريكا, و أكثر المصرين سيدرسون اللغة الانجليزية.
وفي رأيي,اللغة و الدين أحسن طريق الى فهم ثقافة وأضف إلي لذلك, أنا طالب في الاديان و اللغة العربية.

Well Intentioned Nonetheless

2008-07-29T16:34:00.003-04:00

Yesterday, when Dylan and I were exploring book stores near Tahrir Square in down town Cairo a friendly old man tried his darndest to convert me. While Dylan and I were searching for books (for the English library) we were speaking in Arabic. When this chap heard us conversing he came over and asked, in fairly decent English, if we studied Arabic. After our response he immediately asked about our religious identities. Now, I wasn't too keen on having this discussion at the time -- given the language barrier and our lack of time to chat. But what ensued was an intense conversion attempt ... the gentlemen told me about the importance of peace among the religions and learning from one another, although he only mentioned Christianity and Judaism...

Anyway, our new friend continued to share the "scientific wonders" of the Qur'an that preceded their discoveries ... rattling off a barrage of "facts". After a long speech I told him that I was (well, still am) a student of religion and focused on Islam and inter-religious dialogue. He thought that was just dandy! After sharing some more "facts" with me -- clearing all aimed at converting me -- he asked for my email in hopes that we could stay in touch. So we swapped emails and I said farewell.

Well, today I received an email from my new friend ... I commend his generosity and good intentions ... despite the reasons behind his presentation. Or at least the rationale that I derived from our talk. To explicate my point further I have included his original email below.

hi mr Jonathan

how are u? i wish you are very well

I'm Mohamad who met you in the bookshop yesterday and talk to you about islam

really I admired your character and I wish to have you as a friend for ever so please keep in touch

Mr/Mohammed Alzayat
A teacher of English

Library Proposal

2008-07-27T17:22:00.002-04:00

As requested by Professor Lo I have included our project proposal for Al-Resala below. Just a quick are-cap -- our English program at St. Andrew's concluded last Thursday and we are using our final week in Cairo to carry out an additional project. The girls are running a women's empowerment workshop for our Somalian girls, while the boys are building an English library and teaching center for a community-focused NGO.

We propose to construct an English library for the Al-Resala (http://resala.org/) charity organization in Cairo, Egypt. This Non-Governmental Organization (NGO) focuses on providing educational opportunities for physically handicapped youth, blind and deaf peoples, and operates large-scale clothing drives. We have been in close contact with one of their most-engaged volunteers, Maram Mahmoud, who has communicated Resala’s interest in providing English training.

Therefore we propose to purchase a bookshelf, a variety of books, and magazine subscriptions. This English library will provide a wide collection of texts focused primarily on:

- Basic English education
- Children’s books
- American history
- Muslim magazines

The library would be dedicated in Duke’s name and will provide myriad opportunities for Al-Resala’s community members. Furthermore, the project is sustainable in both the permanent nature of the library and in the magazine subscriptions that will continue for 2-3 years, after which renewal is an easy option for the NGO. Thereby, we hope to create an effective learning environment for Cairenes to engage the English language, American history, and current issues involving Muslims and the West. Ideally, this project will facilitate a healthier relationship between the West and the Middle East in Al-Resala’s community.

Thank you for considering our proposal.

Sincerely,
Dylan Arnould
Jonathan Cross

DukeEngage in Cairo: 2008

Iskandaria (Alexandria)

2008-07-25T11:13:00.002-04:00

I am writing this from the famous Library of Alexandria. It has lots of books ... surprise surprise! And a printer that can copy a 500 page book, including binding and color pictures in under 20 minutes. Anyway, just wanted to drop a note from the Library -- off to a fish market.

Cheers,
Jonathan

6 Hours? Really?

2008-07-24T11:35:00.002-04:00

As of late I have been experiencing a great deal of pain in by abdomen ... so I finally succumbed to peer pressure (and perhaps a smidgen of common sense) and decided to visit a hospital.

A hospital in Egypt? Crazy? Yes, definitely. Anyway I went to the Anglo-American Hospital with Nina (who has been suffering from a bad cough for the last few weeks) for a check -up. Upon entering, professor Lo immediately asked for a certain doctor who had helped our friend last week. Apparently this gentleman was not only quite friendly, but charged 50 pounds for a check (about $10). Unfortunately for Nina and yours truly this individual was "out". So a nurse said she would find us another doctor -- for 100 pounds (you do the math this time). Needless to say we weren't too pumped about the price hike, but we definitely needed to be checked.

The nurse led us into a small office with a doctor and his assistant (some old guy with a doctor's coat). The doctor greeted us and beckoned for me to sit down on his examining table. He immediately pulled up my shirt (with Nina and Prof. Lo standing feet behind me) and starting poking around asking if it hurt. Of course it hurt ... and when I told him this he thought it was a clever idea to push harder ... After about 30 seconds of jabbing my stomach and abdomen he checked my breathing.

After this cursory examination (if you could call it that) he told me that I have gastroenteritis (look it up if you are interested, I will spare the details) and needed IV treatment. 6 hours of IV to replace my fluids (because he thought I was dehydrated) ... 6 hours!?!? I told him I ate healthy and drank plenty of water and knew that my problem was dehydration related. He immediately said "oh, well you still need more fluids ... 6 hours of fluids". Well, 6 hours just sounded a little absurd so I said I would think about it -- and then he pressured me to do the procedure. I told him a would think about it.

Obviously, I didn't pursue this wonderful opportunity. Nina received a similar examination -- which resulted in "you have bronchitis and need a chest x-ray immediately". We decided to leave the hospital and try the AUC clinic. On leaving the doctor wrote us a quick note (with no official documentation or stamps of authority) saying we owed him 150 pounds in cash. Then his assistant starting hounding us for money, saying "money money money" and blocking the door so we couldn't even walk outside the office until we had paid him. Ridiculous. So Lo helped us fight the price and the doctor agreed to lower the fees to 100 pounds a person (the original price). Bargaining for medical services? Unheard of. Apparently not.

We later discovered that this doctor is not associated with the hospital, but rather owns space in the hospital where he runs his own private practice -- something the nurses failed to tell us. That means he can charge as much as he wants for as little service as possible.

Anyway, we took a cab to the AUC clinic. Nina and I wrote on names on a sheet paper, were invited into the doctor's office one at a time, received a 10 minute check, received a prescription, and were on our way. No fee. Then we walked to the pharmacy and purchased three prescriptions for a total of 21 pounds (about $4). Quite a different experience.

Alright off to class -- hope you enjoyed hearing about today's adventure and the medical disparities, not just between Egypt and America, but especially within Egypt.

Cheers,

Jonathan

Cat 1, Cat 2

2008-07-23T09:25:00.002-04:00

As I’ve mentioned before I am working with two Somalian girls at St. Andrew’s for our DukeEngage English Program. Sahro and Jamila are two of four sisters living in Cairo, with three sisters and two brothers still in Somalia.

When I ask them about their hopes for the future they say that they want to return to Somalia – but are unable to because of war. So instead they want to go to America. They have also said several times that they “hate Ethiopia”. Interestingly, we never taught them the word “hate”… As Ethiopia is feeding many of the Somalian militant groups with weapons and supplies it comes as no surprise that Ethiopia is no dear friend.

But to know the word “hate” when they don’t even know the word “love”?

In happier news, my girls have two cats – who they call “cat 1” and “cat 2”. Obviously they aren’t really named Cat 1 or Cat 2, but it’s how the Sahro and Jamila refer to them. For some reason I find their discussions of “cat 1” and “cat 2” very entertaining, and they get a hoot out of my reactions. Conveniently, I use our furry little friends as teaching tools.

Yesterday, to provide a brief anecdote, we were learning feelings – like happy, sad, angry, tired, etc. Sahro immediately piped up and said:

“Cat 1 is tai’ban schwa’ah. Cat 2 is very good”.

(Tai’ban schwa’ah is aymiyyah (Egyptian dialect) for “a little tired”)

Me: “Why is Cat 1 tired?”

Sahro: “Cat 1 is tired because she goes to school”

Me: “Oh, that’s great! Why is Cat 2 very good?”

Sahro: “Cat 2 cleans the house”

Me: ** chuckle chuckle **

(Tina gives me a funny look, and Jamila looks confused)

The point of the story is that over the course of six weeks not only have our girls gained some elementary degree of proficiency (I’m an optimist) but they have learned to communicate their ideas in a new language. I was very impressed, and very entertained.

It has been a treat, to say the least, to watch them progress from the alphabet to astrophysics. Well, we taught them the word star … it’s a start.

Cheers,
Jonathan

Visiting Kefaya

2008-07-21T11:28:00.003-04:00

After class last Thursday we walked to an apartment in the middle of nowhere (relatively speaking) for a something more than we had bargained for … participating in a Kefaya meeting.

Kefaya, meaning “enough” in Arabic, is a dissident intellectual movement that spans the entire political spectrum. These individuals congregate for clandestine meetings to discuss everything from poetry to the state of the country to anti-Mubarak sentiments and concerns for the future of Egypt. Although the group is not “illegal”, riots are not uncommon when they brush shoulders with security forces. We were told that the location must be well protected, as not to arouse suspicions of security.

This particular group is led by the organization’s founder Alaa al-Aswany, the highly respected Egyptian intellectual and author of The Yacoubian Building and Chicago (forthcoming novel). Weekly he presents a topic of discussion and the attendants share the floor in addressing a variety of issues.

As we were present, the conversation quickly turned to American foreign policy, Obama (who is almost universally adored in Egypt), Western-Middle Eastern relations, and the role of American in the world. It was fascinating to hear the many perceptions and articulations of America. While I disagreed with many, there were nonetheless insights to be gleaned.

Many people in Egypt have expressed the concern that American politics is becoming too estranged from the views of the American public. Another harsh criticism of America is regarding foreign policy – many wonder why America isn’t solving “X” problem or “Y” issue in “Z” country. Our classification as a “superpower” clearly negatively affects our international role – as America is expected to solve everyone’s problems. Is this fair? I think not. But perhaps we assigned ourselves the responsibility of addressing international problems. While I have qualms about America’s international involvement, I object the notion that America has some intrinsic responsibility to deal with every issue in the world on equal footing. Allocating this responsibility creates a dangerous rhetoric where the “buck” is always passed to the American government.

Although America cannot sustain these presumptions or be responsible for every international conflict, I do believe that America has a certain responsibility to aiding the disenfranchised and suffering. Trite as it may be, the Peter’s Uncle in Spiderman got it right – “with great power comes great responsibility”. But nonetheless, I think that the degree of responsibility should be dictated by both the need and the ability to commit … not vitriolic assumptions and evaluations thereof. Some may complain about “American imperialism” but often I think these same individuals nonetheless desperately desire financial support and aid the moment something goes drastically wrong.

If you always assume that someone else will solve your problems – regardless of your situation or theirs – you will never learn to progress beyond dependence, however scorned it may be. At the same time however, those in power have a responsibility to aid those in need, based simply on the grounds of justice (as articulated by John Rawls, in my opinion). While the isolationism policies of the early 20th century are impossible today, I maintain that America needs to watch where she spreads her wings and rethink her international role … and those who desire American aid in every international or domestic incident should revise their perceptions and assumptions.

Visual Update

2008-07-21T10:20:00.009-04:00

Here are some pictures from last weekend's adventure to Sharm al-Sheikh. Enjoy the view of the Red Sea, the resort, some flowers outside our room, and a shot of me parasailing. Enjoy!

Phew!

2008-07-16T20:10:00.004-04:00

Hey all,

Sorry for not writing in a week -- life has been hectic to say the least. Allow me a brief update. I hope to write a real post soon though ... promise.

Before last weekend we lost power for a few days, which was quite an adventure. And we just got our internet back yesterday, another fireside saga. But last weekend we visited Sharm al-Sheikh -- the posh resort on the Red Sea. Apologies to "Good Charlotte", but I think I got a taste of the lifestyle of the rich and famous. Indeed, it was a treat. And so revitalizing -- after returning to Cairo I have felt so invigorated to finish St. Andrew's and Al-Diwan with a bang!

This surge of energy has been necessary over the last week, as my schedule has been quite busy. Recently, my "free time" (2:30 - 6:30 PM, in between teaching and class) has been devoted to traveling Cairo and conducting interviews for a research project. Makes it quite a challenge to squeeze in homework and basic "life maintenance" everyday! But highly rewarding -- I refuse to relinquish that philosophy despite my exhaustion.

Well, off to bed. I hope to write more soon.

Cheers,
Jonathan

Wolf in Sheep's Clothes

2008-07-10T08:53:00.002-04:00

When traveling alone in Cairo, many Egyptians have guessed my nationality as German. So, out of convenience and myriad opportunities for Arabic practice I have assumed the identity of a German student. There are several positive features of this alias.

1. They don’t speak to me in English – so I am forced to practice my Arabic and they won’t resort to English if there is a communication breakdown.
2. They tell me what they really think about America. For example, today on my way home from Heliopolis (about a 45 min drive) my taxi driver and I had a long conversation about Americans … more to come on that later.
3. They ask me questions about Germany – which I can actually answer, often they are curious about my home (I always say Duesseldorf because they most likely to have never heard of the town).

There are however, several disadvantages. Such as having to explain that I am a German student, living in Cairo studying Arabic, yet attending a University in America. That makes the game significantly trickier.

As promised above, I want to share some insights from today’s talk about America. My taxi driver told me that “all Americans are one and the same” (kul Amerikeen wahid) and that they only listen to Israel. He said that Americans want Israel for her money, and have intentionally tried to obliterate (he didn’t use that word, and if he did I definitely would not have understood it) Palestine because of the alliance with Israel. He also criticized the American/British imperialistic tactics that resulted in the division of what of is now the Israeli and Palestinian territory. I asked him if he thought attitudes in America would change after Bush, and if the treatment (foreign policy) towards the Middle East would differ. He emphatically denied this possibility. Fascinating chap indeed.

So for as long as I get solid Arabic practice and glean insights from Cairenes I will remain a German.

Auf Wiedersehen!
Johannes

St. Andrew's

2008-07-07T11:42:00.003-04:00

I’ve been in Cairo for almost a month now and have been remiss for not discussing the prime reason for my stay.

The purpose of DukeEngage (at least in my eyes) is to take young, malleable students who are passionate about affecting social mobility and throw them into developing environments. As students, our job is to both study and affect change – by utilizing our classroom knowledge and pairing it with “real-life” experiences. Experience is always a superior educator over books.

Our program here serves unaccompanied Somalian refugees living in Cairo. These minors (ranging from 14-22) lack parents and the ability to return “home”. However, many of them are living with moderately affluent (Egyptian standard) families and have relatively tight-knit communities. Our students (about twenty of them) travel between 20 minutes and 1.5 hours to come to class every day, from Monday to Thursday. We teach for four hours, 10-2, with a lunch break at the halfway mark.

The St. Andrew’s Church contacted the participants for this summer program and provides for their transportation costs – as every incentive to bring these students to class is an absolute must. They are also provided lunch free of charge – either cooked by St. Andrew’s staff or tay’miyya (falafel) sandwiches purchased from a shop down the street.

My students are all delightful – Ayaan (15), Sahro (16), and Jamila (18, whose name means beautiful in Arabic). Only Ayaan speaks Arabic, while the other two (sisters in fact, as I found out only today!) speak only Somali and understand schwa schwa (a little bit of) Arabic. I am co-teaching with my fellow DukeEngager Tina Carter – who amazingly copes with my many idiosyncrasies quite marvelously.

The importance of teaching these Somalian refugees cannot be underestimated. Holding refugee status means little attention from the Egyptian government – borderline absolute denial. In many cases, it is illegal to educate refugees, and it is incredibly difficult for them to enter schools unless they are associated with a family of decent connections … and Egyptian citizenship. Our students are more than just marginalized members of society – they struggle to be even recognized as citizens. And as unaccompanied minors they are dealing with these harsh realities alone.

After teaching for only a month I have garnered a new respect for teachers. My mother is a teacher. I say is even though she stopped teaching 20 years ago (when I was born) because she continues to teach in the way she behaves. Teaching requires more than knowledge and immense patience. Even with my neophyte perspective I realize that teaching requires abandoning certain pretenses and allowing oneself to truly understand the student as an individual. Not just their intellectual abilities, but also their conditions as a human being. In other words, teaching Somalian refugees requires so much more than knowledge of the English language (which I cannot claim to any extent!). The challenge of teaching, coupled with being stuffed in a small room without any air (aside from one small fan) leads to many exhausting mornings. But at the end of the day – our work is highly rewarding.
But also frustrating, for sure, as it is so difficult to gauge our pedagogical progress on their ability to communicate effectively. We aren’t just teaching a language, but social skills and the confidence to articulate ideas and communicate effectively. This, we hope, will allow these refugees to acquire higher education and jobs, thereby improving their basic needs and conditions. Furthermore, they are constantly coping with the reality of their past trauma, and it is our hope that their experiences with young people from outside their immediate realm will give them hope that there are indeed others who care about them and who are committed to improving their lives. Transforming micro motions into macro impacts. That’s the mission of DukeEngage – in it’s ideal form.

Cheers,
Jonathan

*the shot below was taken by one of my students, Ayaan, after studying the alphabet with the pictured book.

Ayat al Kursi

2008-07-06T17:57:00.002-04:00

When exploring the markets in the famous Khan al-Khalilii with Andrew last week we stumbled upon quite a find -- a silver ring bearing an inscription from the Qur’an.

Rare among Qur’anic verses (ayah) is the bestowment of a special title -- in this case verse 255 of Surat al Baqarah is known as the Ayat al Kursi, or Verse of the Throne. Many Muslims believe that anyone who recites the verse will receive the protection of God. This verse is often recited before settling into bed for the night.

See below for the Arabic text and a rough translation, as best as the English language could ever possibly accurately understand Qur’anic Arabic.

الله لا إله إلا هو الحي القيوم لا تأخذه سنة ولا نوم له ما في السماوات وما في الأرض من ذا الذي يشفع عنده إلا بإذنه يعلم ما بين أيديهم وما خلفهم ولا يحيطون بشيء من علمه إلا بما شاء وسع كرسيه السماوات والأرض ولا يؤوده حفظهما وهو العلي العظيم

Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter . And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.

All in a Day's Work

2008-07-05T18:42:00.003-04:00

Hey all,

Sorry for not writing in a while -- it has been hectic to say the least. I will give a brief update, and promise to write more later.

Today was pretty wild.

In the morning I interviewed Sheikh Eid Abd Al-Hameed Yusuf, a senior Sheikh of Al-Azhar University, the second oldest continuous university in the world, and internationally recognized voice of intellectual authority for the Muslim world.

In the afternoon I visited the Olympic Training Center in Maadi and met with the coach of the Egyptian Olympic Fencing Team. Andrew and I have been given the opportunity to train with them while we are in Cairo -- given that we find some equipment!

In the evening I interviewed Reverend Doctor Mouneer Anis, President Bishop of the Episcopal/Anglican Diocese of Egypt with North Africa and the Horn of Africa.

And last night we attended a 4th of July Celebration at the British International School in Maadi (ironic?) and hung out with Marines and AUC professors. It was awesome, and literally right in the middle of the desert.

So happy belated 4th of July! Happy Birthday America! It's been one helluva 232 years, keep it up.

Definitely covered a lot of ground in 24 hours , chock a block full of incredible experiences and stories. The interviews were valuable for gaining two drastically different perspectives from two highly respected and influential individuals -- both in their immediate communities and beyond. But for now, I'm back to work. Until then!

Cheers,
Jonathan

From Sana’a to Cairo: the Mission of DukeEngage Continues. By Prof. Mbaye Lo

2008-07-02T09:22:00.009-04:00

The following article was written by Duke Professor Mbaye Lo -- both our Arabic teacher and DukeEngage adviser in Cairo. He asked for me to post his article as to maximize readership. Enjoy!

It has been two weeks since our landing in Cairo, and eleven months since DukeEngage’s departure from Sana’a, Yemen. Although this change of location symbolizes the challenges of maintaining continuity in an unpredictable Middle East, the mission of DukeEngage - that "students apply what they have learned in the classroom to address societal issues at home or abroad" - has remained consistent.

Yemen was a pilot program, an exploratory mission and a great learning experience for DukeEngagers. The very fact of having freshmen and sophomore students engaging with Yemeni civil society organizations through exposure, discussion, participation in developing programs and setting agenda was an indication of how Duke is attempting to revolutionize the concept of higher education and adjust the mission of its undergraduates.

Nevertheless, it is also true to say that the shift to Cairo represents both continuity and changes in temporal and spatial fashions. For in a more thorough analysis one finds striking similarities between Yemen and Egypt. Both are the birthplaces of great civilizations. According to the ninth-century historian, al-Mas‘ūdī, Yemen is the birthplace of the Arabic Language. The three major parts of the Arab homeland are Yemen, the Hijaz (in present-day Saudi Arabia) and the Najd (Kuwait and its neighboring Gulf states). The Hijaz and Najd were historically subservient to the language of the South--Yemen. By the third century, the Arabic dialect of Yemen was the dominant dialect of the major commercial and religious cities of the Hijaz such as Bakka (Mecca), Taif and Yathrib (Madina, now the second holiest city in Islam). Furthermore, during the Muslim expansion in the seventh century to Egypt, Iraq, the Far East and North Africa, Yemeni tribes were at the lead, accounting for the majority of the foot soldiers and expeditionary missions of the Muslim armies.

In much the same way, Egypt also is the birthplace of great civilizations. In his famous book, Nations Negres et Culture, Sheikh Anta Dioup argues convincingly that Egypt is the crossroad of the great civilizations of the South as well as the North. Greece, in Dioup’s view, was simply a continuation of great Egyptian civilizations. Taha Hussein, the great Egyptian intellectual, took tremendous criticism for arguing in his book, Mustaqbal al-thaqafa Fi Misr, that Egypt was the center of the Mediterranean civilizations, which made it more of a member of the European West than the Arab Muslim East.

There is another dimension of similarity between Egypt and Yemen which is at the center of DukeEngage’s mission. Both countries have Arabic and Muslim identities that place them in the middle of the ongoing debate regarding the conceptualization of democracy and human development in the Middle East. I have described Yemen in a previous article as “a country in which the types of major problems that commonly afflict societies in transition are present. It is moving from a post-civil war era, it is reforming an educational system permeated with extremism and it is also struggling to reconcile the culture of tribalism with the needs of civil society”. It is the second capital of Fusha (modern standard Arabic), after Syria; it is also one of the last bastions of the Bedouin tribal lifestyle. It is no wonder that traveling in Yemen outside Sana’a reminded me of traveling in Darfur, Sudan, many years ago, where tribal identity, Klanshinkofs and a smile are a man’s best forms of protection. Yemen embodies the tragedy of political stagnation in the upheaval of modernity. As such, it enables DukeEngagers to witness the clash between the past and the present, as well as giving them the opportunity to inquire about the potential of the future.

Egypt, on the other hand, is also a stagnant modern state. It embodies greatest inequalities in terms of wealth distribution and the greatest disparities between what is and what should be in term of Islamic teachings; it is a country with a great history and great potential, but is still unable to move from its chronic dependency on developmental aid. Egypt was ahead of the Asian Tigers in the early 20th century, but it now lagging behind them in all aspects of economic growth. Egypt was the first African or Arab state to witness Napoleon’s introduction of a modern public administration system; it has the oldest university—Al-Azhar (started in 972). Last year, Cairo University celebrated its centennial as the oldest modern university in the region. Nevertheless, Egypt remains unable to re-shape its bureaucracy or even adopt efficient and effective means of transportation. Poverty is at its highest in the region. In this context, both Yemen and Egypt are examples of nation states that are unable to cope with the current of change and the demands of modernity.

Despite these problems, Egypt remains the leader of the Arab world. The other Arab states often go to war when Egypt does; they listen when Egypt talks; they are entertained by the Egyptian movie industry. Arab audiences tend to read what Egyptian authors write. Dr. Taha Hussain, who is unanimously recognized as the Dean of modern Arabic literature, came from Egypt. The amir of modern Arabic poetry, Ahmad Sahwqi, is an Egyptian. Sayyid Qutb who is the most influential Islamic thinker in modern time, and the father of the theory of jahili society emerged from Egypt. Naguib Mahfouz, the only Arab Nobel Prize Laureate, also came from Egypt.

Egypt is the most populous Arab state, and the second most populous state in Africa. One out of each 3 Arabs in the world is Egyptian. Its dialect is becoming the lingua franca of the Arab street. To every Egyptian ‘misr hiya umm ad-dunya’ (Egypt is mother of the world). To many Muslim scholars Egypt (Misr in Arabic) is the only modern country that is mentioned in the Qur’ān. In Muslim popular culture, three cities never sleep: Cairo, Mecca and Madinah.

In this context, DukeEngage, the Duke Islamic Studies Center and the Duke Arabic Program’s shift to Cairo is no random act. Rather, it is one of the most creative and well-though out changes in the short life of this triple partnership. It gives Duke undergraduates the opportunity to examine cultural values and diversity on an international level and within the universal concepts of transitioning societies, communities and individuals.
We do not want to be overly optimistic with regard to our students, but as alluded to in the DukeEngage mission, the program’s goal is to expose students to the challenges and beauty of cultural difference and diversity, whether in Durham, NC, India, South Africa, Ireland, Peru or Cairo. In the age of the greatest setbacks in our formal diplomacy, the value of universities’ mission is much greater. Not only do they have to tackle the traditional challenges of adjusting to the whims of nature and predict the unpredictable in human behavior, but they now have to transition their graduates from the halls of academia to the jungle of real life experience. DukeEngage’s dedication to proving funding and staff guidance is in the context of fulfilling that duty. It is up to the students to commit to the program; it is the responsibility of DukeEngage to facilitate the means of carrying out that commitment.

I agree with Isiha Berlin’s argument that cultural values are incommensurable, whether at the individual level, the communal level, or among nations. Variation within individuals and within different social settings lies at the heart of what is human nature. The beauty of enjoying human diversity lies in knowing its roots, contexts and ramifications. There is a Wolof saying, “Thebu Janbi nekhna…”, (fish and rice is delicious because of the salt, the spice, the hot paper, and the cabbage..). The various elements of the dish make it delicious, in a way in which none of the individual ingredients could on their own. The proverb conveys the idea that beauty in something implies knowing its many different parts and the components that constitute that difference. Thus is the case with cultural values and diversity. One must experience it in order to enjoy its beauty. Theories without experience is hollow, and do little to bring one closer to a real understanding of the actual situation.

DukeEngage’s Cairo program sets the bar high in establishing a framework of civic engagement that acknowledges the cultural values and diversity in Cairo. The design of the program requires students to work 16 hours a week in the classroom to implement St. Andrew’s summer literacy program. This summer literacy program is designed for the Somali refugees, who are the victim of man’s inhumanity to man, the witnesses of the failure of the modern African state as well as the world community to maintain one of the most basic and primitive needs of human beings: a home. As Cairo has become one of the five major urban cities with the largest numbers of refugees, Somali refugees are exceptionally disfranchised. 90 percent of those attending the literacy program are women between the age of 14 and 18, with no basic formal education in Somali or Arabic languages. They lack the means and the legal status to integrate into the local educational system in Cairo. In a society where refugees do not have either the legal protection or the institutional support, DukeEngage is exceptionally useful in helping this refugee population. The DukeEngage team carries out the summer school, in the hopes that by the end of the intensive program, participants will have the ability to continue their formal education through the existing school systems, whether in St. Andrew’s advanced program, or other public or private programs. In addition, DukeEngagers develop proposals to help these young girls understand the challenges of navigating through a patriarchal society and the mechanism of self-empowerment.

Our second partner is the Aresala Association for Charity. This association symbolizes a localized Western model of NGO. It is one of the largest charity organizations in Cairo. Solely based on volunteerism, it offers classes for the blind, providing books on tape to this kind of population. It supervises orphanages and provides educational opportunities to this disfranchised population. DukeEngagers spend time shadowing and observing how the association functions in delivering goods and public services. Then they are to develop proposals on how to help such a local NGO become more efficient and effective in helping those who cannot help themselves. For instance, one of the DukeEngagers, Becca, is running First Aid and CPR workshops for the association.

Our third partner is the Ebnati Care Society, which is a government supported-NGO that runs an orphanage for girls from 2 months to 18 years old. These girls also produce many artistic works and hand-made crafts that find their way to the local markets. DukeEngagers are to look at the NGO’s many multi-dimensional services and come up with proposals on how to empower these girls through English lessons, artistic creativity and teaching them technical skills on how to better market their product through websites and E-Bay.

In establishing a partnership with these fthree seemingly different, and even competing
NGOs, DukeEngagers have the opportunity to test many questions that are the central themes of the civil society debate: are religious institutions effective and efficient in working for the public good? Can a true Non-governmental Organization function in a highly bureaucratic and centralized state such as Egypt? Is there a difference between western-based NGOs like St. Andrew’s Church and traditional and indigenous NGOs like Aresala? To what extent can a state-supported NGO like Ebnati function as a true Non-governmental NGO?

Beyond these short-term academic goals, DukeEngagers learn the ability of groups with different convictions, diverse religious affiliations, and broad cultural differences to develop and implement a common agenda and work together to deal with real challenges that face fellow human beings. The many layers of the program signifies that whether it is natural difference, circumstantial difference or religious difference, it is our moral obligation to face it, understand it, and, in this context, try to remedy it.

-- Prof. Mbaye Lo

Perspective

2008-06-30T19:23:00.004-04:00

Tonight I was a college student. Not a Duke student. Not an American. I was simply a kid who jumped on a rollercoaster not knowing where it would take me.

After class we made pizzas and smoked shisha (hookah) at the girls’ apartment. It was the first time in a long time that I felt truly pensive. It was rewarding beyond words to just sit and think. We talked about relationships, language, college, friends, our future, the state of pop culture, and why Egyptian pizzas lack tomato sauce (still a conundrum of magnanimous proportions). And if being in college is about staying up late, eating unhealthy foods, and avoiding work we definitely checked every box.

But that’s not why I felt like a college student tonight. Tonight was our time to freeze the frame and delve a little deeper. I have always believed that every now and then, often in the most serendipitous fashion, it is essential to stop moving and evaluate. Not just think about the day, the food we ate, the things we did, the things we said, the things we regretted, but to track our change and ponder the next step.

So why the heck (Mom’s reading) am I in Cairo? The resume? You bet. The Arabic training? Definitely. A really sweet story to tell? Sure. Help disenfranchised unaccompanied Somalian minors gain jobs and live more fulfilling lives? Most definitely. But as with many things our experiences are simply more than the sum of their parts.

As I said above, tonight we were college students. We shattered the Duke bubble and temporarily abandoned our American sanctuary to enter something very different. In doing so we made ourselves vulnerable – both psychologically, intellectually, physically, and emotionally. But I think that is what it means to be a college student. To dissect every piece of your life, analyze your observations, and eventually reconstruct your lens.

Being in Cairo for only three weeks has given me such perspective. I’m 20 and prone to passionate reactions and definitely still a victim of naïve, sophomoric ideals. But do these thoughts relinquish their grasp with age? I would venture that they do not. However, I would have to ask someone with another century under their belt to reach any conclusion on that matter.

Despite the infinitude of problems in our world today (a reality which I suspect is not unique to this era) there is something serene about contemplating the great potential that every individual possesses. I have learned so much from the people in my DukeEngage team. We threw ourselves into Cairo like fish being thrown ashore. And although we have already experienced many frustrations, joys, fears, and elations we have continued to walk the “road less traveled” (I am always indebted to Robert Frost). This provides a unique confidence – that regardless of conditions we have pledged the passion and commitment to recognize a challenge and engage it completely. Allowing our individual tributaries to flow into an ocean of ideas and possibilities is rewarding beyond words.

It is rare that we take the time to sit and think about where our time is being spent, much less why we are spending it doing X activity. But tonight afforded us all the opportunity to think about our role as young people. I have loved the song “Better Days” by the Goo Goo Dolls for years and feel that one line perceptively captures my enthusiasm. I hope that the poignancy of tonight's emotions will continue to reverberate through the following five weeks and beyond.

“And the one poor child who saved this world
And there's 10 million more who probably could
If we all just stopped and said a prayer for them”

Cheers,
Jonathan

Kareem and Louis

2008-06-30T10:36:00.004-04:00

Today I met two Egyptian teenagers drinking coffee and smoking shisha in a cafe in Khan al-Khalilii. We had a delightful chat in three languages – English, Arabic, and German (the order is no coincidence, it denotes the amount of conversation in each tongue). What I found particularly interesting was Kareem’s unrelenting curiosity about dating. He provided a quick vignette of how he had recently asked a girl for a kiss on the cheek, only to receive a full forced slap across the face instead.

Remember that dating in Egypt is quite taboo – young men get married around the age of 25 (at least according to Kareem and Louis) without having much contact with their bride. Therefore the concept of “dating” was quite foreign, cognitively, geographically and culturally. When I explained my understanding of dating in America (however skewed it might be with relation to pop culture) is was obvious that my experiences were something that he and his friends lusted after. Egypt was stifling their social life, he thought, by eliminating any extracurricular (outside the classroom) contact between the sexes. This references a stagnant and antiquated ideology that starkly contrasts the desire for mobility – as expressed through the more internationally and progressively minded youth.

Egypt is treading water. Our group has repeatedly observed a predominant lackadaisical attitude in the work force – nothing happens on time or to professional standards. Personal experiences with my Internet, broken toilets, electricity, apartment issues, interactions with cops, or restaurant owners only support these unfortunate observations. The general lack of ability to improve one’s conditions appears to have a withering effect on the work ethic of many Cairenes.

Although I recognize that my observations probably reflect only a small percentage of Cairo’s populace, I unfortunately have not found overwhelming contrary evidence.

Having said that, I do believe that I experienced a breath of fresh air with Kareem and Louis. Their simple query on dating made me believe that they want more than what is available to them. That does not mean abandoning Egypt, but rather patiently sifting through the problems to identify the potential solutions.

Rachel Ray in Africa?

2008-06-27T12:35:00.005-04:00

Ever have someone approach you on the street pleading for a dollar; claiming that a dollar a day can feed a child in Africa? Either way, it is certainly a clever ploy to pluck an emotional chord and open your heart through your wallet. Guilt is a powerful weapon.

But, I always wondered about the efficacy of that lonely dollar. Compassion may be one of our greatest virtues, but manifesting it productively seems to be quite a challenge.

So for a day I tried to evaluate this potentially spurious catch phrase by living on a dollar a day.

First, let’s look at some of the cheapest Egyptian cuisine available in Garden City. Remember that my apartment is located in a “more rugged” part of town, and that the local shops are far from gourmet. A final note, this is not a MasterCard commercial nor am I trying to imitate Rachel Ray’s $40 a Day television series.

Breakfast – One croissant (1 LE, about $0.20). 1.5 liter bottle of water (2 LE, about $0.40)

Lunch – Provided by St. Andrews, usually a soup or stew and bread (we contribute 2 LE each day, about $0.40). Alternative is a ta’amiyya sandwich (falafel) for 1 LE.

Dinner – Koshari (3 LE, about $0.60).

Daily Total = 8 LE, or about $1.60.

A few further considerations. Although this is over $1, we can reduce the numbers to the absolute necessities. A 1.5 liter of water and a koshari (pasta, rice, lentils, and small amount of tomato sauce) will cost exactly 5 LE, or $1. This provides hydration, carbs, fiber, and small amount of protein.

Enough to live? Yes. But enough to live well with a wholesome, balanced diet? Certainly not. That hackneyed health pyramid looks pretty obsolete on this budget.

Despite my skepticism it definitely seems possible to live off a $1 a day. Not comfortably. But that isn’t the original claim.

This brief experience definitely puts the idea of sustenance into perspective. But I won’t claim to be more sagacious now, because throughout the day I knew that it was only temporary.

For too many people, my experiment is their reality.

Hands

2008-06-27T11:34:00.002-04:00

Chronologically, this comment is out of order – but warranting its own post.

While learning the body parts in Arabic class on Wednesday our professor showed us a little "trick" that reflects a beautiful Islamic tradition.

I will do my best to explain it.

If you look at your hands, the lines on your left palm form the number 81 in Persian numerals (system used in Arabic, whereas Arabic numerals are used for the English language) and the lines on your right palm form the number 18.

81 + 18 = 99

And there are 99 names for God in Islam. These names are recited during prayer (many Muslims carry prayer beads with 33 links, each one representing three names of God). These names describe the attributes of God, as Islamic theology makes a strict distinction between attributes and essence. It is irreverent to be named one of these divine qualities, but a great compliment (hopeful foreshadowing perhaps) to be called the “servant” of an attribute. For example, a son may be named Abd al-Malik (servant of the King), but not al-Malik (the King).

An interesting thought.

Cheers,
Jonathan

Khatt al-Yad

2008-06-25T17:42:00.006-04:00

As if four hours of intensive Arabic every day isn’t demanding enough, Al-Diwan also offers calligraphy classes. Regardless of the time and energy commitment, I have opted to pursue this opportunity to study a vibrant art central to the Islamic tradition. Because the language of the Qur’an is so quintessential to Muslims, calligraphy is considered their highest form of artistic expression.

If a picture adequately says a thousands words, than I will have saved you plenty of reading.

To the left is the basmalah written in the shape of a pear. The basmalah is the initiating line that appears before every sura (except one) in the Qur'an, is recited several times during prayer throughout the day, appears in the preamble in many Islamic constitutions, heads general documents and books, and is often recited before beginning speeches Providing an accurate and comprehensible translation is most difficult, as this short verse has an enormous plethero of layers, meanings, and interpretations. But for time's sake let us use:

بسم الله الرحمن الرحيم

bismi-llāhi ar-raḥmāni ar-raḥīmi

"In the name of God, Most Gracious, Most Merciful"

Below is a shot of the Dome of the Rock; observe the intricate calligraphy adorning the walls. This master craftsmanship was constructed from porcelain during the reign of Suleiman the Magnificant in the 16th century, and depicting the Qur'anic sura "ya-sin". Above "ya-sin" is the sura "al-isra". The former chapter (36) is often read at Muslim funerals, while the latter chapter (17) describes the Prophet Muhammad's miraculous Night Journey (isra) from Mecca to Jerusalem ("The Farthest Mosque") and his temporary ascension to heaven (mi'raj). This sura is particularly important because it establishes the five daily prayers (salat) prescribed for all Muslims.

Cheers,
Jonathan

2 in 24

2008-06-23T17:17:00.004-04:00

In Cairo taxi drivers often neither speak English (not much a problem, unless they cannot find the place) nor have any idea where to go (not much of a problem, unless they don’t speak any English or cannot understand your Arabic). So far I have been fortunate to experience only one of these two conditions at a time. And even if they speak English I refuse to speak anything but Arabic – probably irritating for them, but darn good practice for me.

Anyway, this morning my driver and I were chatting on the way to St. Andrews and he asked me if I was a Christian. An interesting and unexpected question. However, this was after mentioning that his brother lived in Ohio*. I asked if he had ever visited the States – a feeble attempt to change the subject to something lighter. He retorted that as a Copt (Egyptian Christian) he could not travel because of the “Muslim problem”.

A “Muslim problem”? What exactly does that mean? The relationship between Copts and Muslims in Egypt is strained at best, and while the international community faces serious issues (macro and micro) involving degrees of tension, this blanket statement references a sad reality. At least a reality for many. Moreover, his comment is certainly not an isolated event in Egypt – these voices are unfortunately omnipresent in too many societies. Thankfully groups such as the Interfaith Youth Core, Tony Blair Faith Foundation, Religions for Peace, CRES, and the Pluralism Project at Harvard all seek to slowly rehabilitate the scarred landscape of multi-religious relations.

Another observation regarding perceptions of the Muslim-Christian relationship emerged from Arabic class last night. Our professor was quizzing us on the names of capitals and their countries (in Arabic) and included an association that seemed quite natural in his mind.

“Filastiin – al-Quds”. Palestine – Jerusalem.

While I will reserve commentary on the core issue, I would like to point out a few political realities. Currently, Palestine is not a country – it is a geographic location, a territory, and an ever-shrinking refuge. And Jerusalem, despite its Muslim population and presence (the largest quarter in the city belongs to the Muslims), is not the capital of Palestine. And although eastern Jerusalem is considered to be the “potential” capital of the Palestinian state, that reality has yet to reach fruition. Furthermore, the city is devoid of embassies and lacks international recognition as Israel’s capital.

Our professor at al-Diwan holds obvious sympathies with the Palestinians, as was expressed in this subtle, perhaps unconscious denial of the Israeli state, affirmation of the Palestinian state, and the implicit ownership of Jerusalem (Islam’s third holiest city, trailing Mecca and Medina). I wonder if his interpretation of the “situation” is intentionally tainted or is simply a product of his environment. Perhaps both. And what does this say about conflict resolution? If neither group (whether Palestinian, Israeli, or outsider) recognizes the problems, no matter how concrete, abstract, or manifested, then any genuine progress seems unpromising.

In the course of 24 hours I experienced two very different voices, each within the broader context of religion, politics, and land, each expressing fallacious assumptions about their Abrahamic brothers. And some people think religion is irrelevant. Time to rethink.

Jonathan

* Many shop owners on the street will brashly approach foreigners (it is really quite hard to blend in) and offer assistance. This inevitably leads to them saying that their “insert family member” lives in “large American city” – a ploy to continue conversation. Naturally, this is a hook to lure the bait into a highly overpriced shop …

** Both pictures were taken when I was in Jerusalem last month. The top shot is the view from a church looking out on the Old City. The second shot is in an alleyway in the Muslim quarter.

Arid and Awash in A Day

2008-06-21T19:24:00.008-04:00

Yesterday we went to the Pyramids at Giza. The necropolis consists of three larger and three lesser pyramids; all erected as tombs for famous kings or queens of ancient Egypt. The Great Pyramid of Khufu (Cheops in Greek) is the last remaining monument of the “Seven Wonders of the Ancient World”. I climbed through a narrow chamber down into the Pyramid of Khafre, a 4,500 years old tomb (if not older, consult Graham Hancock is you are particularly curious)! And I mounted a camel.

The picture below is a shot of our group in front of the Sphinx. Notice that the nose is missing -- when Napoleon entered Egypt he deemed the facial features to be too "African" and ordered that the nose be smashed and removed.

One note of interest is that the stones used to construct the pyramids are only found in northern Sudan. Well, this is if you reject a recent theory that the blocks were constructed onsite from a “limestone concrete”. Tens of thousands of builders camped in the desert and worked in teams over a 20-year construction period. Even more curious is the astronomical alignment of these enormous polyhedron – the faces of the three larger pyramids are all aligned to true north-south and true east-west. In fact, the precision of the structures’ astronomical alignment is unbelievable, all perfectly replicating the three stars in Orion’s belt. Heaven on earth.

After our trip to the Pyramids we took a falooqa (large sail boat) ride down the Nile. It was absolutely beautiful. Spending two full hours in a boat gently gliding down the Nile (despite its sordid waters) was not only refreshing but induced a reflective mood that permitted some musing on Cairo. Below is a shot of the dock before sunset.

I maintain that Cairo is an incredible cacophony of beautiful features and unfortunate conditions. The infrastructure is stagnant and steadily collapsing under corruption, pollution, apathy, poverty, and overpopulation. The people don’t appear to care about their conditions – the exceptionally wealthy ignore the poor and the poor resent the affluent. Apathetic acceptance of one’s status seems to be the modus operandi and social mobility appears nonexistent. While Egypt is undoubtedly a police state governed by force, the legal system is corrupt and highly ineffective. For example, last week a cab driver got out of his car to solicit a ride to several of us returning from Zamalek (a “region” in Cairo); at which time a random guy jumped inside the cab and sped off down the street. The driver blitzed (on foot) after the cab screaming obscenities, to no avail. This entire time a triad of policemen were quietly observing – without action towards helping the unfortunate cab driver, who is now without both a “cab” and “driver” status.

Despite the many thorns of Cairo, there are equally as many roses – which makes characterizing the city highly challenging. Yet sadly, many of the things I enjoy here are highly westernized – like the Gold’s Gym that sits right of the Nile and caters exclusively to Westerners and incredibly wealthy Egyptians. Or the hotels that are as luxurious as the priciest spots in New York. Or the ritzy Italian and French restaurants (few and far between) tucked away in small, dingy neighborhoods. But at the same time the people are almost universally very friendly and receptive – regardless of status or wealth.

As divisive as the "effects" of the economy may be, the baker down the street, and the man at the corner shop missing several teeth are both just as friendly as the waiter at our favorite French restaurant (La Aboudega). People are incredibly honest – honor is central to their culture, a feature of Islam and the Arab world. For example, a few days ago I was short 1 LE (about $0.20) when purchasing some bread at the bakery. Instead of making a fuss about it, the man calmly said that I could come back the next day with the 1 LE. Granted the money is an insignificant amount, I was impressed that he trusted a foreigner, much less a young person, to walk off without paying the full price. And today I had a great conversation with some random guy (around my age) about the upcoming soccer match between Turkey and Germany. Like most places, a simple greeting in the native tongue and a bright smile goes a long way.

Cairo is too thick to sift through too quickly. There is simply too much to digest. The city is a collage of the Arab culture, the Muslim tradition, the strains of an African country plagued by recent wars and governments, and a fervent desire to both westernize, modernize, and maintain its ancient historical roots. Yet Cairo continues to impress me, and delight me in unforeseen ways. As many frustrations as I encounter, they are often relieved by a fortunate experience or a friendly Egyptian who proves quite helpful rather than devious.

Perhaps in time my thoughts will start to percolate into a more concise and articulate understanding of Cairo. In shaa Allah.

Jonathan

14% is Too Much.

2008-06-21T13:44:00.004-04:00

What a week.

We just completed our first week of teaching English and Arabic classes. I confess it was one of the most exhausting and challenging weeks I have endured in a long time.

Perhaps “endured” isn’t right word though – its much more complicated than that. As arduous as it has been, this first week has been highly rewarding on many fronts.

An average day runs (read: races) something like this:

8:30 AM – wake up and take an ice cold shower. But to be fair, it’s really the latter before the former.

9:00 AM – Dylan and I leave the apartment to meet a few of the girls at a little café (el Nuby Kawah) on the main street (Qasr al-Einy). This is where and when the day really begins. After a strong cup of Arabic coffee (something that has truly captivated my palette) we snag a taxi to St. Andrews. Arabic coffee is born by coupling a healthy pile of ground beans and an equally “healthy” amount of sugar, with a touch of nutmeg and cardimum of course. Afterwards, the barista (well, not quite but the word will suffice) adds a small amount of water (perhaps 7 fl oz) and boils the mixture over a flame. In about 5 minutes you have a stiff cup of coffee much akin to rocketfuel. Best part is that when you’ve consumed the cup there is inevitably a clump of “sludge” (gritty solvent). Great way to begin to day – Folger’s missed the mark on this one.

10:00 AM to 2:00 PM – Teaching begins. We have five groups of two “teachers” apiece and each group is paired with two to four students. For the first two hours we work in our small groups, then we break for lunch (usually ta’amiyya or foul in pita). Afterwards we congregate for group activities – thus far these have included Pictionary, learning the birthday song, and playing hangman. That concludes our teaching session. More later.

2:30 PM to 5:00 PM – FREE TIME! Well, kind of. After returning from St. Andrews we normally grab a quick bite to eat and do our Arabic homework. And blog … which as you can tell, is, well unfortunately quickly becoming a sporadic activity.

5:00 to 7:00 PM – Activities or Calligraphy. Despite the disappointment of al-Diwan some of us have chosen to take this two hour period off … myself included. Quite frankly I need time to recharge before class, but I am hoping that in the following weeks I attend. In shaa Allah (God willing, a common expression used in lieu of “hopefully”)!

7:00 PM to 11:00 PM - Arabic class. Four hours of intensive Arabic with Jamal (our professor) really kicks you in the you-know-what. But honestly, its great. As difficult it is, my Arabic is skyrocketing.

Well, relatively speaking … if you could call running two meters of a marathon in 25 minutes skyrocketing …

It is an amazing opportunity to study here – lekin (“but” in Arabic) it is a tad bit frustrating when we try to practice outside class. Egyptians speak a heavy dialect (aamiyya) that is distinctly different from formal Arabic (fus’ha) – which makes communication difficult at the very least.

In all seriousness though, having such a focused environment with heavy concentration on one subject really hones our abilities. Our books are all in Arabic, so the professor has to Google translate words (by typing them into image search).

11:30 PM – We get out of class and frantically search for a place to eat dinner. It’s quite a challenge to eat lunch at noon and dinner at midnight. Afterwards we normally hang out at the girls place and Skype with friends and family back home, blog, do Arabic homework, or just reflect for a bit.

2:00 to 4:00 AM – depending on the aforementioned activities, the day finally ends. And begins anew in about six hours!

Highly draining, but doubly fulfilling. I look forward to the remaining 86% (6/7 weeks).

Jonathan

Visual Update 1

2008-06-18T08:40:00.010-04:00

Given our hectic schedule my photography time has been limited -- but I look forward to capturing moments at St. Andrews and our trips in the future.

This is the view from our first apartment.

It's wild to think about Moses just floating his way up that big boy.

A Qur'an laying on the counter in the first apartment. Almost every single taxi driver has a Qur'an laying on his dashboard. Not only is it a sacred religious text, but it projects the history of the Muslim world and the eminence of their language. Arabic is the blood of the Arab tradition, their greatest art is their in words.

Below is a collection of pictures looking out from the girls' apartment (top) and from the boys' new apartment (middle, bottom).

All for now!
Jonathan

Medinah Al-Qahirah

2008-06-17T18:40:00.002-04:00

The city of Cairo is daunting, gargantuan, and overcrowded at the very least. “Housing” (more or less) over 18 million people (half a million policemen alone, but that is another story) it is truly an uber-metropolis. The wealth disparity is unbelievable; Egyptians either drive Mercedes or a taxicab from the 1970’s (held together as if by a single bolt), if they have cars at all. Many Egyptians are impoverished and are forced to take menial jobs such as cooking on the street or monitoring apartment entrances (bowabs). Certainly not opportunities for a country to develop its infrastructure or change the status quo. Moreover, the wealthy Egyptians (few and far between) deny the very existence of their non-affluent “neighbors”.

Driving is like being in a rollercoaster without seatbelts. Only Egyptians drive – which is probably good because no foreigner would ever survive the chaos. The symphony of horns produces a variety of different voices, articulating the thoughts of the individual driver. “Move”, “I’m here”, “Get out of the way!”, “Do you need a taxi”, “You are about to hit me”, “You are about to be hit”, “Its party time*” are just a few examples of this horn-language. People also drive 4-5 cars deep in lanes designed for 2 … and swerve around like bats out of hell. But shockingly, we have yet to witness an accident! El-hamdu Allah (Praise be to God)!

The food is … simple. Egyptian cuisine was never known for its elegance or pleasant effect on either the palette or the stomach. The three stable items are foul (fava beans), ta’amiya (falafel), and koshari (rice, lentils, pasta, and tomato-meat sauce mixed in a bowl). That and bread. Lots of bread. On the bright side, if you find good places to eat, it can be quite delicious. Either way, it still requires a little adjustment – a fine tuning that I am slowing developing. On the brightest side, Arabic coffee is phenomenal. It’s a stiff shot of intense (the word doesn’t do justice) coffee with the consistency of sludge when it settles at the bottom. It is often consumed throughout the day, and enjoyed with shisha (tobacco). Great way to start and end the day.

It is certainly a wild place. After passing through the phase of initial surprise and delight, I found myself a little down on its conditions. The pollution is unbelievable, the poverty is depressing, and the city doesn’t appear to have changed in fifty years. And the government certainly isn’t helping. In fact, they recently reacted to rocketing food prices by raising the average salary – of government employees. This only further pushed the average Egyptian into poverty, exacerbating the pre-existing conditions. Corruption is the name of the game. It seems that the only way for Egypt to mobilize out this stagnancy is for the government to drastically (again, an understatement) change. Perhaps America should send in Obama**.

Despite this governmental corruption and harsh living conditions that affect the majority of the population, people are (for the most part, as in any region) delightfully friendly. A simple smile and ahlan (welcome, in shortened modern form) truly goes a long way – people will react with a variety of Arabic greetings and a large smile. It seems that staring (something we are all cognizant of on the streets, especially the girls) is the result of pure curiosity rather than brash hostility.

Until then, thanks for reading.

Cheers,
Jonathan

* Probably my favorite horn “voice” is when young people blaze down the street hanging half way out of the windows while honking to the beat of their music. I suppose boyish charm never goes out of style…

**Disclaimer: I tentatively support Obama, but couldn’t resist the opportunity to poke fun at the undeniable association of Obama and the word “change”.

T.I.A.

2008-06-17T17:03:00.000-04:00

After one week in Cairo Dylan and I finally have internet in our new apartment. Although the debacle with our apartments was seemingly endless at the time, I will attempt to provide a brief summary. Afterwards I will post some of my reactions and thoughts regarding several components of our trip thus far, including the city, our work at St. Andrews, and studying Arabic at Al-Diwan.

Basically the first apartment didn't cut it. After two nights we realized that the old place simply would not suffice as a temporary home. The doorman was unfriendly and unhelpful, the elevator was precarious at best, internet connection was nonexistent, the electricity did not work with the exception of one plug – which provided our lighting (two lamps on the floor), the air conditioning did not work, everything was caked in dust and grime, and the list goes on. Thus, we opted to move.

Our new place is much cleaner, nearer a few small markets and right down the street from the girls, on sharia hassan mourad. However, as we know nothing is perfect! Our water is highly unreliable and ice cold, the toilets don't work (we have to flush them by filling up buckets and pouring water down the bowl), and the beds constantly fall apart (they are shabbily constructed with a headboard, foot board, and horizontal wooden planks). That’s fine though -- we are managing. Actually, I am used to it all; and it really isn’t that bad. In fact, the frigid showers are quite delightful either before bed (after a day in the heat and dust of the city) or to wake up in the morning (after about 5 hours of sleep). It is amazing how much you miss some things (like internet) but quickly forget about others (such as functioning toilets and water temperature) when they are gone.

Well, I am off now to study Arabic before six straight hours of class. Wish me luck ;) I am loving it though. After adjusting (which was difficult), I am incredibly fortunate to have this opportunity.

Cheers,
Jonathan

P.S. "T.I.A." means "This Is Africa", an expression used when nothing happens on time, and when it does happen, it likely won't pan out as expected. Indeed, it was the story of week one.

Day 1 -- June 10

2008-06-10T08:41:00.007-04:00

I just arrived in Cairo.

In other news, while I was checking my luggage in JFK I had an interesting experience with the employee. The conversation went something like this:

Employee: "So where are you headed"
Me: "Cairo"
Employee: (looking at my passport) "Cross ... you know that's a Christian name ... and you're going to a Muslim country. Dangerous you know. Be careful."
Me: "Uhh, thanks..."

So, what prompted his thought? Moreover, why did he feel so compelled to share that information with me? Certainly wasn’t a funny joke. Perhaps a subtle example of xenophobia? Certainly reinforces a particular ignorance I would rather eradicate. But maybe I am reading into it too much.

Back to Cairo; right now I am sitting in our apartment flat -- which is enormous. Spanning two floors, Dylan and I have four bedrooms, two bathrooms, a dining room, a living room, a sitting room, and a hookah room ... all to ourselves. And the view from our Garden City balcony overlooks the Nile, the Egyptian Museum, and a cornucopia of various buildings. The din of honking traffic permeates the musty atmosphere and eventually fades into the periphery. And thankfully, opening our large windows provides a cool breeze to alleviate the heat.

While Dylan and I are sharing this loft, much reminiscent of a colonial British tent, or maybe my grandmother's place, the girls are in a separate apartment building. For now, we are awaiting Prof. Lo’s arrival in Cairo, and will eventually head out to dinner and an orientation meeting. Admittedly, it has already been quite a day. The sheer chaos of the city is immediately apparent, which should make for an adventuresome two months!

More later, In Shaa Allah (God willing)
Jonathan

Welcome!

2008-06-06T14:24:00.000-04:00

To everyone who will squander away their time reading my ramblings I owe both an apology and a sincere thanks; as I will attempt to be concise in providing raw, unrefined commentary. I hope that you enjoy reading about my time in Cairo as much as I will relish in recording my experiences.

In three days I will fly out of Dulles National Airport, through J.F.K in New York, to eventually arrive in Cairo on June 10th. At that point I will do my darnedest to acclimate myself to both the temperature and the atmosphere of the North African city. While the tasks of studying accelerated Arabic and working with Somalian refugees is no doubt daunting, I truly look forward to unknown and unforeseen challenges and delights.

Until Cairo!

Cheers,
Jonathan