Two men stood and spoke at the Lincoln Memorial nearly 56 years apart. One asked for justice. One boasted of power. One was flanked by the poor and humble. One was flanked by tanks and armor. One entreated the sky above for justice. One looked up at roaring killing machines. One was seared by the heat of the day. One was enclosed in protective glass to shield from the rain. One never counted the countless who came to hear him. One boasted of imaginary numbers. One strove to serve. One strained to rule.
— Maged Atiya
In a recent interview with the Coptic Canadian History Project, Dr Angie Heo, a scholar of Coptic culture, stated that she sees a special responsibility for diaspora Copts, as
“In light of these [persecution of Copts] horrific realities, however, I believe it is all the more important to ensure the diagnosis for these problems is not reactionary but carefully accurate. Coptic scholars and scholars of Copts can help mitigate Islamophobia by directing attention away from the “essence” of Islam and toward the larger structures of violence and disenfranchisement that impact all minority communities, Christian and Muslim alike.“
In spite of the high-sounding but awkwardly constructed language, it is easy to detect a message that is increasingly common among some scholars of the Copts. Diaspora Copts, especially those in North American and Australia, have to censor their exposure of the increasingly tenuous conditions of Egyptian Copts lest such discourse be used by anti-Muslim bigots in the West. There is also a subtle threat in this warning. Any discussion of how Islam and its cultural content may contribute to systemic persecution of Eastern Christians is verboten. It may further endanger these same Eastern Christians while enabling anti-Muslim bigots. Copts, by virtue of being victims, are charged with a special responsibility to “mitigate” the reactions of the larger culture in which they exist and over which they have little control.
The statement also sets up a false equivalence. While there is a nasty strain of anti-Muslim prejudice among some Western Christians, the experience of Muslims in the West and Christians in the East are not “alike”. Nor are the ‘larger structures of violence and disenfranchisement “ the same. Christian mobs are not sacking mosques in the West on a weekly basis. The rise of ugly white supremacists has yet to result in legal strictures on the practice of any religion.
It is certainly true that there is a residue of anti-Muslim feelings among some recently immigrated Copts. This is an expression less of their religion than of their native culture. In the clash between the christian message of “love thy neighbor” and the knowledge that it was this very same neighbor that drove you out of your homeland, the lesser angels sometimes win. This must be combated on an on-going basis, not only for the good of Muslims but also for the cultural progress of the Copts. But that effort should in no way curtail the reasoned exposure of systemic religious persecution, nor should it dilute such exposure by making it overly general about “all structures of violence and disenfranchisement.” To insist that specific and often horrific violence should be addressed by an effort aimed at a larger reform of humanity is to allow the continuance of this violence by a quixotic, but ultimately insensitive, idealism.
The Coptic experience in Egypt is familiar to many oppressed groups. They are expected to mind their manners, toe the line, walk close to the wall, show deference, or whatever euphemism is available at hand. And indeed for the most part Copts have conformed to these habits of servitude. But in the gloriously noisy and free West, many no longer see any purpose in such displays of caution. They are entitled to their freedom, exuberance, and on occasions, regrettable mistakes. It is bad enough that the Coptic identity must be continuously downplayed in Egypt, to the detriment of every one in the country, be they Muslim or Copt. It need not be so in countries that glorify diversity and expressions of individual and group identity.
More specifically, diaspora Copts have every right to engage in a reasoned discussion of Islamic culture, one devoid of hate or systemic demonization. The conditions in Egypt can not be blamed on a generalized “cultural problems”. Religion plays a large and prominent role in the cultural life and governance of Egypt. We can not engage in any reasoned debate about the flaws in these social and political structures while tip-toeing around both religions in the country. When Christian thinkers, responding to the suffering of Jews and to their own moral imperatives, recognized the role their theology played in antisemitism they opened a pathway for all Christians to become better Christians. Vigorous discourse between Christian and Muslim theologians was the highlight of the ascendance of Islamic culture. The shutting down of such discourse was a hallmark of its decline. There is no greater service a Copt can render a fellow Muslim than a reasoned and respectful critique of his culture and religion. It is thus that we love our neighbor.
— Maged Atiya
The recent short shutdown of the US Federal government was attributed to irreconcilable differences about “Dreamers”, or children of undocumented immigrants. But that was really the smoke behind which lies a great and dangerous fire. A significant portion of the American Republican party now feels emboldened to overturn the Hart-Celler act of 1965 and in effect return to the immigration policies promulgated by the emergency quota act of 1921. It serves no purpose to be coy about the reasons behind this desire. One part is fear of the “browning” of America, another part is fear of Muslim immigrants who seem to carry different, and perhaps hostile, attitudes toward diversity in America. But there is another unintended consequence which will result from any change in the landmark act of 1965. Given the rigor of American constitutional law and the manner in which it is interpreted by almost all legal authorities, the return to the 1921 act will have devastating effect on the prospects of Christian immigrants from the volatile Middle East. No religious test on immigration will pass muster. Any attempt to limit it based on threat to people will also not work in a meaningful way. In short, the GOP desire to overturn the Hart-Celler act will be the most damaging blow to the prospects of Eastern Christians in the last decades. Whatever the reasons behind the desire of GOP members to overturn the act, the practical result will be profoundly anti-Christian.
The 1965 law increased quotas from many non-White countries. One of the primary beneficiaries of that change have been Christians of the Middle East, foremost amongst them are the Copts of Egypt. It has been said that Copts have traditionally been averse to immigration. In fact, as soon as the possibility of immigration opened up they undertook it with considerable zeal. They had been living for centuries as second class citizens in their own land, but equality in a strange land beckoned and became attractive indeed. It also true that the Christians of Iraq, forced to face the disastrous effects of Saddam’s adventures and the subsequent American invasion of the country, found escape and survival in immigration. But beyond the 1965 act there were two additional changes; the “diversity” lottery act of 1990 and the relaxed administrative rules toward reuniting of families, what many GOP politicians derisively call “chain immigration”. This enabled many poorer Christians who would not qualify on the merits of their educational and economical power to immigrate, and subsequently bring in additional family members. This provides a significant avenue for many. The policies that some GOP politicians have attacked have benefited the beleaguered Christians of the East. The new immigrants provide a vital link to those at home and their efforts, both personal and organizational, also lend much needed help to their brethren suffering persecution. These efforts exceed any other governmental or NGO help to them. A significant change to the current US laws on immigration will dry these sources of assistance and may prove quietly devastating to those still in the old homelands.
Recently Vice President Mike Pence ambled to the Middle East to embrace Israel and declare to the Christians there that “help is on the way”. He could lend further and perhaps greater assistance at home by becoming a voice of reason in the current debate on immigration. As politicians and legislators debate changes they need to heed Deuteronomy 10:19 “Love ye therefore the stranger: for ye were strangers in the Land of Egypt”.
— Maged Atiya
Vice President Mike Pence rushed back from the Middle East to cast the deciding vote in the US Senate for confirming former Governor and Senator Sam Brownback as “Ambassador at large for religious freedom”. The reason for the close vote was that Mr. Brownback has acquired many opponents in his native Kansas and outside it by seeking to curtail the rights of homosexual Americans, and by pursuit of economic policies that favored ideology over evidence and thus nearly bankrupting that otherwise industrious and striving state. Still, many hailed his appointment to the post as a man with deep convictions and support for religious freedom and commitment to protect the Christians of the East. Mr. Brownback identifies as an “Evangelical”, a large and uncertain grouping that should not be viewed as a homogeneous block, suffering deep divisions as evidenced by the warring camps of the Moores. The division pits those who seek secular power at any cost vs. those who are ambivalent about these same costs; the Roy and Johnnie Moores against the Russell Moores. Without casting any doubt on the integrity and sincerity of Mr. Brownback we must ask whether in fact his appointment will help the cause of these Christians, or other minorities such as Yazidis, Baha’is or Rohynigas . Will Brownback have their back?
First we should reject the argument that such overt support should be avoided for fear of arousing the anger of the majorities. Those who seek to disadvantage Christians or eradicate Christianity, or example, do not condition their feelings or actions on the displays of outside help. That said, it is natural to be wary of white men rushing east proclaiming, as Mike Pence did, that “help is on the way”. Often less is delivered than promised, and when delivered it is frequently inconstant. The record of the West in assisting Eastern Christians or religious minorities in general is less than stellar. Exactly a hundred years ago the English scholar S. H. Leeder published a volume called “Modern Sons of the Pharaohs” in which he detailed the condescending and hateful attitudes of the British imperial authorities towards the Copts of Egypt even while advocating loudly for minority privileges and rights. The Copts managed to thrive in spite of these attitudes, or perhaps because of them. Further east the Assyrian Christians cast their lot with the British only to be abandoned to the cruelties of the Arab and Kurdish irregulars. Even the linguistically irrepressible Churchill was silent on the matter. Armenians suffered the first modern genocide under Western eyes and in close proximity to Western power. But there is clearly a desire to change this historical reality. For example, more recently various Evangelical groups, and also Vice President Pence, drew close to the government of Egypt and voiced their concerns about the fate of Christians. This is commendable, and some minor practical improvements followed. Time will tell how long lasting the effects will be. In any case, there are more pressing reasons why the entire idea of support for religious freedom needs to be recast and reworked in different terms.
Any support for religious freedom that casts persecuted religious minorities as actors in the West’s battle of identities is unlikely to be helpful in the long term. An ambassador for religious freedom with solid support across all camps in his or her homeland is preferable to one with grudging support. If none can be found, then perhaps none should be offered for that support is neither deep nor sincere. Mr. Brownback was pressed into service with a poke in the eye of those who opposed him, and with little attempt to find a more conciliatory figure, or understand why many reasonable people expressed serious concerns. There was no attempt to see if Mr. Brownback is agreeable to those whom he seeks to advocate for. The last point is not a trivial one given his public record. Will Mr Brownback advocate for a gay Coptic woman in Egypt that opposes military government? (Such people do exist). It is almost as if America’s long struggle for civil rights left no mark on many who seek to export it. These concerns point to deficiencies of form. There are also deficiencies of substance.
Any time help is offered to others it is often a delicate balance between what they expressly desire and what we believe is good for them and possible for us. Yet the genuine voices of the persecuted are often absent in the Western discourse about how to help them. They are considered, by and large, our persecuted minorities. The problem is that the needs are different for different groups, both varied and complex, and in many cases offer unappealing or difficult choices for Americans; choices that may incur huge costs in treasure or lives, or at the very least in immigration visas. As a result the help offered is often thin on substance. The offers are also cast under anxious shadows; reflections of uncertainties about Western identities or memories of previous errors, and rarely with understanding that the persecuted have different powers of their own and agency over their fate. If the form of help must be made solid through expressed support across various divisions, then the substance of help must be made more lasting by allowing it to achieve long term objectives. This is why endowments exist. The entire purpose of such constructions is to turn one-time support into long lasting, flexible and responsive long-term help. America doesn’t lack for endowments. If freedom of faith is worth supporting then it is worth endowing with significant financial and managerial support and setting up structures to manage and deliver such help. This is not a simple task, but the very difficulty of it provides an expression of seriousness of purpose. If the purpose is to get to the moon then one creates NASA rather than nominate a lunar ambassador. Religious freedom deserves no less.
— Maged Atiya
“The drive towards proselytism must be arrested once and for all in order to strengthen the churches of the East by a systematic avoidance of separating their sons from their ancient professions” Aziz Atiya, History of Eastern Christianity, 1967
The US recognition of all of Jerusalem as the capital of Israel came exactly one century after the Balfour declaration and serves as a historic book end to it. Many applauded the decision, seeing it as a fulfillment of a decades-long Israeli wish and perhaps nothing more than a recognition of the reality of the situation, although reality is remade every day by the powerful. Others were puzzled by the timing of it and the lack of concrete gains from what is purely a symbolic move. There is one way to view the decision that renders it perfectly comprehensible. Its timing and language are designed to make the upcoming tour of the region by Vice President Mike Pence a victory lap. Mr Pence is the highest elected official representing the wing of Christian Evangelism called “Christian Zionism”. Many Eastern Christians view Christian Zionism as a heterodox sect of Protestant Christianity that places its faith in the fulfillment of prophecies and revelations through the material and historic realization of specific signs and events. Chief among these are the return of the Jews to their ancestral home and their complete control over Jerusalem and the lands around it.
The reaction to the decision among Eastern Christians has been largely negative. The Christians of Palestine, a fraction of their size a century ago, disapproved of the move. Others in the Levant voiced similar disapproval in the midst of an existential crisis arising from the advent of Islamic supremacist movements. In Egypt, home of the largest group of Eastern Christians, the reaction was muted but also negative. Egypt sports a sizable Evangelical community, but the vast majority of Christians are Coptic Orthodox. The patriarch of the Copts, Pope Tawadros II, canceled a meeting with Mr. Pence who had proclaimed that he will advocate on behalf of the Copts during his stopover in Cairo. As always during times of trouble (and these are troubled times) the Copts place their faith in the inscrutable hand of God over the proclaimed power of men. Many Copts and non-Copts criticized the Pope’s decision. The criticism fell into two broad categories; that the Pope was catering to the Egyptian state and the popular passions, or that he was intellectually captured by the “nationalist discourse” common in Egypt. In short, that the refusal to meet Pence reflected either fear or foolishness. Both arguments fail on closer examination.
We should be careful to attribute fear to those who kept the faith for centuries against great odds. But more importantly the argument is internally inconsistent. When Copts face death rather than give up their faith, and when their kin forgive the attackers, they are judged as paragons of Christian virtue and courage. When they refuse to accept a hasty decision by a bumbling American administration, they are accused of cowardice. You can’t have it both ways.
The argument against “foolishness” requires more subtlety. Many Christian Zionists insist that support for Israel is part and parcel of support for Eastern Christians, since those who come for the Jews will eventually come for the Christians. This is true; the Islamic supremacists have a habit of mentioning “Saturday” and “Sunday” people in sequence. But this argument conflates and confuses different things. It conflates secular Zionism (a laudable idea) with religious Zionism (a potentially dangerous one). It conflates the affairs of state (capitals and embassies) with the culture of the people (attachment to land and religion). The intellectual roots of Christian Zionism hark back to the Protestant rediscovery of the Old Testament and the Jewish roots of Christianity. It is perhaps why many Christian Zionists have found an affinity for “the Copts” as a generalization. The Coptic Church, along with its Ethiopian sibling, is the most Jewish of churches, as it had never abandoned many ideas that Protestants rediscovered centuries later. There is an apocryphal tale popular among Copts. One version of it runs as follows. An American Evangelist arrives in 1850s Egypt to tell a humble Coptic priest that he brings news of Jesus Christ. The priest responds with “when did you make his acquaintance? We first met him more than 1800 years ago when he visited as a new born in his mother’s arms”. The sly tale warns against the dangers of Western “Christian-splaining”.
Another variance of the “foolishness” argument insists that Copts are in no shape to refuse assistance from any quarter, and that Pence’s remonstrations to the Egyptian state should have been honored with an audience with the patriarch. This argument stems from a Western habit of wishing that the Eastern Christian should fulfill the rule of a vassal rather than a brother. The largest Christian denominations, such as the Catholic and main Protestants, have long abandoned this notion, but it persists in the American bible belt. In any case, any principled argument for freedom of conscience should include the freedom to disagree with political decisions. This is especially true for those with a track record of impulsive actions that proved harmful to many Eastern Christians (cue the Iraq sanctions and invasion).
The entire episode highlights a growing concern that the persecution of Eastern Christians is often a useful cudgel in political arguments. Recent events, especially with the Copts, have provided unforgettable and searing images. There is the image of 21 men kneeling at a beach and silently praying moments before their execution. There is the image of a small altar boy smiling happily in his vestments moments before a suicide bomber doomed him. It would dishonor the victims’ memories if these images are turned into fodder for political agitprop by those eager for conflict that would leave many more victims behind battle lines. Atiya’s description of the church, of which he proclaimed himself a member, “ Coptic Church … had chosen the solitude of its own primitiveness, its peculiar spiritualism, and the rough road of its so-called Monophysitism” remains remarkably accurate today, even as its seemingly modern sons and daughters spread out throughout the world, including the West. They would proudly appropriate the moniker he gave them, as “primitive Christians”, meaning that their faith is rooted in the people who kept a “historic steadfastness toward the faith of their forefathers”, while never aligning with worldly power and often existing in opposition to it. Many Protestant Evangelicals have not grasped that essential part of it. In their fervor to achieve secular power, legislative, judicial and executive, American Evangelicals, for example, are the antithesis of the Copts. Earlier this year a delegation of Evangelicals, including representative of Christian Zionism, met with President Sisi of Egypt, who enjoys the support of Pope Tawadros, and praised him widely. For its part, the Coptic Church avoided the meeting. These are some of the historic reasons why we should not rush to judge the Pope’s refusal to meet with Mr. Pence as a political or cultural capitulation to the popular rage or fear of the Egyptian state.
— Maged Atiya
All generalizations are suspect. But as such things go, this one is reasonably accurate. Concern about the suffering of Eastern Christians at the hands of Muslim extremists is more prevalent among the West’s political right, while concern about the less dangerous, but no less odious, bigotry toward Muslims in the West is taken up more vigorously by the political left. How this came to be is worthy of a book-long study, and mostly because to speak of the effect of “culture” is now taboo on the left. But the manifestations should be cause for alarm.
What used to be called “the Christian West”, a term now in disfavor, has not always been kind to its eastern coreligionists. But recently there has been a major change in these attitudes, in opposite and polarizing directions. The Russian Church, with its long and rather dangerous association with secular power, seems attractive to many white supremacists. Some are even converting from mainline and Evangelical Protestantism to Eastern rites. This blogger has warned about such Russification publicly, and privately even more vehemently. Putin’s cynical display of crocodile tears about the decline of “Western morality” serves as a magnet for such groups. On the opposite end of the spectrum, so-called intersectional warriors, are making hay with faux Muslim identities. A woman, of any skin complexion or ethnicity, who dons a Hijab is suddenly a “woman of color”, whatever that means. This is a dangerous polarization for all involved. Painting political polarization with a religious tint ends badly, especially for those in the numerical minority. It is silly, and wrong, to allocate blame equally on all sides. It is far more productive to urge change mostly where it is possible and realistic to expect it.
There is nothing to say to white supremacists. They are beyond the pale. One can only urge Eastern Christians to reject false friends and not join them outside the limits of tolerance and common humanity. More is expected from Western liberals. Their eagerness to end denigration of Islam and Muslims in their countries is commendable, although at times it finds them in uncomfortable embrace of suspect company, especially when coupled with superficial understanding of Muslim-Christian relations in majority-Muslim countries. The statement “America is a White nation” is hateful and inaccurate. Yet it is not uncommon to hear the even less statistically and historically accurate “Egypt is a Muslim country” without anyone batting an eye. Dog-whistle extensions of that statement are even more prevalent. Consider the now fashionable promotion of “illiberal democracy” by Shadi Hamid of the Brookings institute. In Egypt of the 1930s and 1940s Communists were disproportionately Jewish, while Christians were over-represented among liberals. The congenitally antisemitic and anti-Copt Muslim Brotherhood attacked “heathen Communists and dissolute Liberals” with vehemence, arguing that such views should be anathema to all Muslims. It is surprising to see such discourse repackaged for polite company as insisting that “illiberal democracy” is acceptable for Muslims. Panels on tolerance in the Middle East often include a combination of Islamists and Western or Muslim seculars with no representation of Eastern Christians who are most affected by intolerance. The liberal West is disappearing Eastern Christians, and is largely uncomfortable in the presence of their testimony, in many cases literally martyrdom, and their fervent devotions. They smell too much of incense, perhaps.
It was the privilege of this blogger, upon first arrival in America, to read Ralph Ellison’s “Invisible Man”, urged on him by a kind teacher who was a devout member of the Church of Latter Day Saints, at a time when the Church’s teachings about African-Americans were coming under scrutiny. As with all great works of literature, it has multiple readings. But the most obvious one is how invisibility facilitates oppression. It is understandable how hateful groups in the Middle East seek to render Christians invisible. It is puzzling why such discourse of supremacy hoodwinks Western liberals.
— Maged Atiya
The immigrant’s first reading of Maurice Sendak’s “Where the Wild Things Are” was aloud to an eager child nearly two decades after arriving in America. It struck him immediately that the book, with a minor but critical tweak, could be made a tale of his immigration. The boy in the wolf suit, feeling constrained by his home rules, travels to a land far away. He runs with the Wild Things, roars like them, is terrified and thrilled by them. But in this tale he never becomes homesick, but grows even fonder of the place and stays.
Sometime in the late 1960s when Egypt was a far different place, a man came back from Canada where he had immigrated some years before to speak of his new home and its advantages. He first started by pointing out its flaws. It was devilishly cold at times. Aside from that, it was a great place; tolerant, prosperous, peaceful, decent and full of promise. But his excitement about Canada rose when he began to compare it to the United States. A visit to New York City convinced him that America is unfit for any Egyptians. The streets were patrolled by rats. A trip to experience the Metropolitan Museum was disrupted by the sight of youth cavorting near naked in the fountains in front of it; and even worse, the park behind it was the scene of sexual licentiousness set to music nearly indistinguishable from noise to his ears. The list of horrors grew until the speaker exhausted himself in describing the ills of America compared to Canada. One boy in the audience listened anxiously. His fear was that the account would persuade his parents to change the destination of their impending immigration from America to Canada. As luck would have it, they kept to the plan. It must be said that America lived up to the man’s account, and more. The “more” is a shorthand for all the freedom that America promises in exchange for its madness.
Every 4th of July is a time to celebrate American “exceptionalism”. What is exceptional is not always good or even desirable. What is desirable is often not exceptional, as others too wish it for themselves. What remains astounding about America is that is has survived its contradictions, even if at times it paid for them dearly. Sendak’s land of the “Wild Things” was meant to be eternal, a place of chaos and delight that manages to hold together and beckon to others. Most critics have seen the entire story as a psychological allegory. It may very well be. But so is America. It is a state of mind made actual by everyone’s participation in it. Its flaws are advertised in the most visible fashion and yet it continues to attract. Just to the north of it stands Canada as a reprimand to what America could have been if it had not unreasonably revolted against a relatively mild rule by England (by the standards of the time), and if it had not nearly immolated itself in a violent civil war fought for great ideals. But somehow against great odds the country continued to exist and expand its franchise of freedom. Somehow America brought order out of wildness, decency out of the basest feelings of many of its citizens, common prosperity out of individual selfishness, and reason out of madness. This is something to celebrate and feel uneasy about in equal measures.
— Maged Atiya
Empress Catherine the Great fancied herself a ruler of a mighty empire. It is said that when she traveled to the rustic Crimean countryside her aide, Count Potemkin, put up facades of fake villages to shield her eyes from the brutal reality of poverty and underdevelopment. The same can be said of the several dozen cruise missiles, Tomahawks, fired by the US at a Syrian airbase near Homs. They are a distraction from a more difficult reality.
The cause for firing the missiles was a chemical gas attack on a village north of Homs which killed dozens of people, mostly civilians. It is likely that elements of the Syrian regime of Bashar Al-Assad were behind the attack. It is also possible, but less likely, that the regime airplanes hit depots of such weapons held by the rebels. There was widespread applause for the missile attack among the American policy elites. Most argued that it is a fitting punishment for Assad, and perhaps a deterrence against future attacks. Few provided evidence of how the attack which destroyed a few replaceable planes and killed a number of enlisted men actually “punishes” Assad personally, or those who made the decision to use these weapons. None can confirm with any certainty the likelihood of deterring future attacks. There have been two instances of use of these weapons, killing a number of civilians. But the people killed by chemical attacks are a drop in the torrential downpour of blood unleashed on the Syrians by Assad and his opponents, and indirectly by earlier American actions. No leader or pundit has offered a workable solution for ending this bloodshed. Even if the Tomahawks restrain further use of chemical weapons, the death and agony will continue. The attack set back the US taxpayers some 100 to 200 Million Dollars, enough to feed a million refugee Syrian families for a month. It is doubtful that the US Congress would have appropriated such amounts for refugee aid in the matter of the few minutes it took the missiles to reach their target. In fact the very man who allegedly ordered the attack has insisted on slamming the door in the face of these refugees and occasionally using the boot to affect their removal rather than their assistance. What the Tomahawks did was provide a teeny evidence of manliness for the man with small hands. But more urgently, they distract us from the crushing reality of the failure of American policy in the region, and more broadly of the decline of American good sense as the once venerable Republic breathes its last and morphs into a full fledged Empire.
There is an American folk saying that when in a hole one must retire the shovel. The men and women who manage the American Empire have retired the shovel, but instead brought in massive backhoes to digger faster and better. Every military intervention in the Middle East is billed as a more vigorous attempt to curb the disastrous consequences begat by earlier efforts. A rare few have noted that American imperial efforts in the Middle East have coincided with abandonment of the virtues of a limited Republic, and have noted the dangers they create for it. That nightmare seems to be coming true. The country that sponsored many a “regime change” to affect lofty ideals seems to have fallen victim to a regime change scheme by one of its bitter enemies. We may not know for sometime if that effort will permanently succeed or fortune will somehow favor the American Republic, if only because of the many decent qualities it has exhibited over time. The Tomahawk peccadillo may temporarily obscure the larger issue here, as much as Potemkin’s facades hid poverty from the royal eyes. The spectacle of blaze and smoke in the night was meant for American eyes, not to edify but to obscure. It will do little to help the suffering Syrians. In fact, short of sending a massive army to put down all the combatants, and ruling the country for decades thereafter, all our efforts will prolong the suffering by providing temporary incentives for the multitude of participants in the Syrian bloodshed. Of course that idea on sending an army was tried before, but patience ran short, as well it might. America can rule and reform the Middle East or preserve its liberal society. It can not do both, however well-intentioned we wish to be.
— Maged Atiya
As the debacle of Suez began to take shape, Anthony Eden faced defections in his own cabinet. Winston Churchill heaved himself up to defend his protege with a letter dated November 3 1956. The letter, reproduced above from the next day issue of the New York Times, remains a remarkable document. One barely concealed subtext is the British attitude toward the Middle Eastern states; “We created them and we are damn well entitled to tell them how to behave”. There is a touch of blasphemy in that attitude, for even God himself, over the course of the Old Testament, had failed to extract obedience from humanity, once a wisp of divinity was breathed into it at creation. It is doubtful that Churchill expected subsequent history, both quickly and over time, to render his expectations foolish and ridiculous. Her Majesty’s government action proved anything but “resolute”, as even the name of the operation (“Musketeer” or “Mousquetaire”) hinted at its foolishness (The Israelis called it “Kadesh” in their habit of evoking history to justify both the noble and ignoble). Nor was the action crowned with “victorious conclusion”, as the three countries quickly evacuated their troops within a few weeks. His confidence in the “American friends” proved empty, as the hard-eyed realist from the Midwest implicitly responded “What do you mean ‘we’, old imperialist?”. But the saddest prophecy of all was his expectation that in the “long run” Suez would benefit “World peace, Middle East and [British] national interest”. It would be both easy and churlish to scoff at Churchill now.
Whatever clarity and sense Ike possessed on the weekend of the vote to reelect him, seemed to have evaporated quickly afterwards. Ike saw the demise of imperial hard power and moved to assume its dolorous mantle, as proven by landing troops in Lebanon in 1958. But his words preceded his actions. A couple of weeks after the disaster, Winston sent a groveling letter to his dear friend Ike. It began with a profession of fatigue “There is not much left for me to do in this world and I have neither the wish nor the strength to involve myself in the present political stress and turmoil.” After much junior-grade predictions about the perfidious nature of Nasser and the Soviet Union, he concluded with a plea for forgiveness “Yours is indeed a heavy responsibility and there is no greater believer in your capacity to bear it or well-wisher in your task than your old friend,Winston S. Churchill”. Ike responded generously, opening his letter with a sympathetic “I agree fully with the implication of your letter that Nasser is a tool”. He cited public opinion in the US which never fully embraced imperialism “When Nasser took his highhanded action with respect to the Canal, I tried earnestly to keep Anthony informed of public opinion in this country and of the course that we would feel compelled to follow if there was any attempt to solve by force the problem presented to the free world through Nasser’s action.” And concluded with a promise to forget what went right for America in Suez and move closer to assuming the mantle of the British Empire “So I hope that this one may be washed off the slate as soon as possible and that we can then together adopt other means of achieving our legitimate objectives in the Mid-East”. There was a hopefulness in the phrase “other means”, that time and circumstance would quickly undo. The US would spend far more treasure, and bring more fearful lethality than the British ever did in attempting to achieve “legitimate objectives”. America tried to end “internecine wars” (for example in 1990); it also tried to bring “benefits of justice” (for example in 2003), and all to no avail. In fact, America’s standing the region was at its zenith in 1956, when a century of missionary activities left it with enormous “soft power” among the natives.
Churchill’s letter shows how even a legendary leader can come to grief when thinking about and acting in the murkiness of the Middle East. Many of the nations that owe their “origin and independence” to the British have largely ceased to exist. Those that actively built their national identity out of stark opposition to the British (Egypt, Turkey and Iran) seem to fare better. History has largely answered Churchill’s choice “We had the choice of taking decisive action or admitting once and for all our inability to put an end to the strife”
The road from Suez led to many places; the Sinai, Damascus, Sana’a, Camp David, Beirut, Baghdad, Benghazi, and finally to Mosul and Raqqa. There seems to be no shortage of thinkers and politicians willing to re-enact Churchill’s script, and one leader, at the end of his term, barely standing against the rush to lunacy. The British imperialist, T. E. Lawrence sought to build a dream palace for the Arabs, but little did he know that it would attract its share of Westerners.
— Maged Atiya
The number of Copts in America in 1970 was tiny, and their economic power was meager. Still, some managed to pool their resources and buy buildings to establish native Churches. The process was relatively painless, money aside. Often the building belonged to a previous Protestant or Catholic denomination that saw its numbers dwindle. The permits were easy to come by, and the renovations were limited entirely by the resources of the flock. An early member of the Brooklyn Church in New York City remarked that “we can build more Churches here in America in ten years than in a hundred years in Egypt”. That came to pass. Few have asked how it came to be that Copts were able to come to America in the first place.
The US had placed strict limits on the number of immigrants from “brown countries” until the Celler-Hart act of 1965, which became administrative law in 1968. The Copts of Egypt would have had little chance to be in America if that law had not come to pass. The supporters of the law and the opponents of it are mostly dead or deep in retirement by now. But their literal and ideological descendants live on. When American Copts go to the polls on November 8 2016, one may humbly request that they remember which of the two candidates would have supported or opposed that law. One may further request that the vote be guided by what made their presence in America possible, not by the grievances of the old and damaged country.
— Maged Atiya