In Egypt, a campaign to promote an ‘Egyptian Islam’ “This is the new regime trying to create an official Islam, a state Islam, which doesn’t exist within the Islamic tradition,” said Emad Shahin, a professor of public policy at the American University in Cairo. “It’s providing a religious justification to tolerate the killing of possibly thousands of people, and it is sending alarming signals into many segments of society. This is exactly what you call fascism.” [more inside]
In 2008 the actor Rupert Everett hosted (seemingly from his apartment) a rather strange documentary: The Victorian Sex Explorer ( 2 3 4 5 ), an attempt to follow in the footsteps of famed Explorer, translator, and author Sir Richard Burton and convince us of Sir Burton's passion for sexual experimentation while laying in lots of bathhouses and visiting brothels. [more inside]
Nudity in Islamic countries; the case of the Egyptian blogger Aliaa Magda Elmahdy (nsfw). #NudePhotoRevolutionary
Deacon Dodge has a couple of posts (here and here) about religion, freedom and democracy amid the turmoil of Egypt. [more inside]
22 basic suggested readings on the Middle East from history professor and informed commenter on Middle Eastern affairs Juan Cole.
The Last Jews of Cairo As soon as we saw the guns, we knew we’d arrived at the synagogue. Egyptian policemen thronged behind barricades, white uniforms in the dusk, handguns at their hips. Above them, on stairs, Special Forces soldiers in black with red armbands held machine guns as easily as we did point-and-shoot cameras.
The new Islam. Husam Tammam and Patrick Haenni in Le Monde (English version) describe the new forms of Islamic culture taking shape in Egypt. I follow the Islamic world fairly closely, but this was news to me. Does it herald an Islam that can live with the rest of the world (and vice versa)?
This entry, both with the hijab [veil] and the nashid [religious chant], into consumerism and syncretism with non-Arab models, has led to an implicit questioning of the old puritanism of the 1970s and 1980s - and above all a questioning of the principle of the ideologisation of religion. The change is important: we could trace similar patterns in the Islamic economy, increasingly affected by the ups and downs of international finance; or in Islamic charity, which has been rethought, within a framework of neoliberalism, as a security net to replace the state's withdrawal from this area (a withdrawal the Islamists have widely supported).(Via Path of the Paddle.)