Revolution 2.0

This all amounted to what I came to call “weapons of mass oppression.” No matter how far down we spiraled, no matter how much corruption spread, only a few people dared to swim against the current. Those who did ended up in a prison cell after an unfriendly encounter with State Security, or were subjected to character assassination in the media, or were targeted on fraudulent charges or long-ignored violations.

“Hello, Wael. Why are you giving us a hard time? Why the troublemaking?”

This, together with a faint smile, was how Captain Raafat greeted me. His air-conditioned office contained three other investigators. The room was modestly decorated with a number of books, many of which were very obviously about religion. State Security wanted everyone to believe that it had nothing against faith.

I looked at him and smiled as I responded calmly, “I don’t make trouble at all. It is you guys who give me trouble, and I have no idea why. I’m glad you called me in, so I can figure out what the problem is. Every time I travel back to Egypt my name appears on the arrivals watch list and the airport officers transfer my passport to State Security, who pulls me aside for an inspection, including a full search of my bags.”

This problem dated back to December 2001, when I returned from the United States, three months after 9/11. As I was collecting my luggage, I heard my name over the loudspeakers. I was urgently asked to return to passport control. There was also someone calling my name in person, so I showed myself to him. He took my passport and asked me to wait in front of a lounge by State Security’s airport office. After a very nerve-racking forty minutes, a detective emerged with my passport and asked me to bring my luggage in for inspection. That day I thanked God that everything turned out well. It appeared to be nothing more than a typical post-9/11 glitch. Yet every time I entered Egypt between that day and the time the revolution began, I was pulled aside. Until this day, I had never found out the reason for that.

Captain Raafat was deliberately friendly, as if we really were just having a chat. However, he was armed with pen and paper, and he carefully documented the conversation. He took time to finish recording my responses before he resumed his questions. Almost everyone from the upper or middle class who was called in for interrogation by State Security was met with this same friendly, off-the-record manner. (Poorer people were treated far more harshly.) It was transparently illegitimate.

The captain asked for my personal information: name, age, address, marital status. I answered all his questions. He asked about my wife’s full name.

“Oh, she is not Egyptian. Where is she from?”

“America,” I responded.

He wrote her full name in Arabic as I pronounced it again and asked me to verify the spelling.

“So you married an American for the citizenship, right?”

He was surprised to discover that despite my marriage in 2001, I had never applied for a green card or U.S. citizenship. “I’m a proud Egyptian and I find no reason why I should apply for any other citizenship,” I explained.

Very cynically, he replied, “And what is it exactly that you like about Egypt?”

“I’m never able to verbally express my reasons for loving Egypt, yet love for it runs in my blood,” I replied honestly. “Even my wife asks why I love my country despite all its shortcomings. I always answer that I don’t know why. You know, Captain, when I lived in Saudi Arabia, during the first thirteen years of my life, I literally used to count the days left, on a paper on my desk, before I could return home to Egypt to spend the annual vacation. And when only a few days remained, I was too excited to fall asleep at night.” I returned his cynical smile and joked, “I love it here because life lacks routine. You wake up in the morning and have no idea what the day will be like. One morning you could receive a phone call like the one I received today, asking you to report to State Security.”

He smiled while saying, “You are certainly a troublemaker.”

I saw a copy of the Holy Qur’an lying on the captain’s desk. I assumed it was there to assure anyone who sat opposite him that the captain regularly read scripture and had nothing against faith. The ruling regime was extremely apprehensive about organized religious forces in Egypt, particularly ones that concerned themselves with public affairs. Their fears were intensified when thousands of Egyptians traveled to Afghanistan to fight the Soviet invaders. Many of those fighters, or self-proclaimed mujahideen, returned with ideologies that rejected the Arab regimes, denouncing them as heretical and treacherous tools of the West. The new ideology, and the new militants, posed a threat to the Egyptian authorities. Although the emergency law had been suspended by President Anwar al-Sadat in 1980, it was reinstated eighteen months later, following Sadat’s 1981 assassination at the hands of radical Islamists. Sadat’s assassins were apparently motivated by his crackdown on more than 1,500 political and religious activists, and also by the fact that he signed a peace treaty with Israel and emphasized it with a visit to Tel Aviv.

The influence of religious groups in Egypt increased as time went on, and their variety expanded. These groups were never homogeneous, nor did they all necessarily share the same philosophies or even objectives. They did share one thing, however: enmity toward the regime. In turn, Hosni Mubarak’s government feared them. Mubarak knew these groups could influence the Egyptian masses more than anyone else, since Egyptians tend to be religious by nature; in a Gallup poll conducted in June 2011, 96 percent of the one thousand Egyptian respondents agreed that religion played “an important role in their daily life.” Ordinary Egyptians take religious figures as role models, symbols of nobility and sincerity, values which were thoroughly lacking in many of the the public representatives of the regime. Most of the time when the regime attacked a religious group, that group’s popularity received a boost. The fact that economic conditions were stagnant or declining only magnified the effect.

State Security kept an eye on all religious speakers and scholars and even on university students who frequented mosques, not just those who were active in Islamic movements. They were careful to summon such people to their offices to ask them about their activities and even to intervene and attempt to redirect them. Occasionally, hundreds would be arrested and thrown into jail for years without explicit accusations. Behind bars, they were brutally treated and humiliated. Once released, they either became fanatics, motivated by their bad experience, or attempted to reintegrate into society and forget the past.

This, I realized, was the real reason for my interrogation. State Security wanted to know if I had any links to religious or political activism, especially now that I regularly traveled abroad and, as a result, was becoming more exposed to real democracy. It was time to create a dossier in my name that contained the details of my life for future reference.

The story of my faith dates back to high school days. I did not pray regularly before then, although I adhered to the general ethics of religion, thanks to my parents’ encouragement and because I grew up in Saudi Arabia. That country is conservative by nature, especially in Abha, a small southern city where society and culture are assumed to be less advanced than in urban centers.

One of my closest cousins, Dalia, died in a car accident in 1997 at the age of twenty-five. Her death had an impact on me, and I was moved to explore my faith, as I didn’t want to die unprepared. I listened to sermons, attended religious lessons, and read books. I felt that life was a brief test that ended at death. I started praying five times a day, on time, and often at the mosque.

At the university, I mixed with people from many religious groups and ideologies, including the Muslim Brotherhood, and I joined many of their activities at the school. But I always made my own sense out of things. A famous sheikh whom I met with several times once said to me, “Your problem, Wael, is that you only follow your own logic and you don’t want to have a role model to follow.” It was hard for me to accept conventional wisdom. It was my nature to discuss any matter thoroughly before I could accept a conclusion with both heart and mind. This attitude in an eighteen-year-old is not always endearing. It was not just my age, however. Thanks to frequent exposure to global media and modern communication tools, many young Egyptians were slowly becoming empowered to make their own educated choices.

“So your dad lived in Saudi Arabia. For how many years? What are his religious and political views?” asked Captain Rafaat, who had to gather as much information as he could, not only about me but also about my family members, as part of his job.

My father is a typical hardworking Egyptian who comes from the slowly eroding middle class. Born in the 1950s, his generation sang praises to Arab nationalism and the 1952 revolution, when Egypt’s King Farouk was overthrown by a military coup and Egypt was transformed from a monarchy into a republic. My grandfather, may he rest in peace, was a government employee at the Egyptian Railways. He had seven sons, whom he struggled to raise and educate. My father, the oldest, graduated from medical school and immediately went to work for a public hospital.

After my father married my mother, in 1979, and I came along, in 1980, his salary could hardly cover our basic needs as a family, so he decided to leave for work in Saudi Arabia. It was a very tempting option for many Egyptians. The salary offered in Saudi Arabia was twenty times the amount he received at the public hospital in Egypt. Like millions of Egyptian expatriates, he hoped to save some money and then return home after a few years to start a private practice in Cairo. Egypt’s talented citizens were becoming its main export, to the country’s detriment.

Economic conditions at home were horrendous at the time. Every year tens of thousands of Egyptians applied to the green card lottery, hoping to emigrate to America. Others left for Gulf countries, Canada, or Europe, by any means possible, to look for job opportunities. The phenomenon kept increasing, and emigration became the common dream of scores of Egyptians. Those with fewer skills did not have as many options. Some were desperate enough to put their lives at risk by emigrating to Europe illegally, by boat, despite the risk of drowning. I still remember an Egyptian comedian’s response to a question about the future of the nation: “Egyptians’ future is in Canada.”

After spending only a few years in Saudi Arabia, my father, like many Egyptians, fell into the trap of Islamic private investment companies, which proliferated in the early eighties. These companies offered a huge annual return on investment that reached 30 or sometimes even 40 percent, as opposed to banks, which offered 10 percent or less. My father deposited his life savings with four of these companies to diversify his portfolio. The companies were founded by religious Egyptians who offered their services as an alternative to banks; various Islamic scholars deemed fixed interest rates to be usurious and consequently prohibited by Sharia law.

A few years after the enormous growth of these companies, the Egyptian regime decided to fight them. Among other things, it wanted to protect the interests of loyal businessmen and feared that these private asset management companies would control the economy and cripple the banks. All such companies were frozen by the state, and their founders were arrested for fraud and money laundering. Most of the money saved by my father after years of hard work in Saudi Arabia was lost, as was the money of many other middle-class Egyptians inside Egypt and abroad.

So my father decided to stay in Saudi Arabia for a much longer time than he had initially planned. Every time I asked him why we were not returning home, he would answer, “How can I provide for a family of five with a salary of a few hundred pounds that runs out by the fifth day of the month?” My father is typical of his generation. He is fun, everyone loves him, and back then he spoke about politics only through jokes that timidly criticized the ruling class. “Ignore, live, enjoy” was his philosophy. Whenever he could, he would ignore problems rather than face them. I don’t blame him; the 1952 revolution had this effect on most of his generation.

My mother, on the other hand, pressured my father every year to return to Egypt, start his private practice, and attempt to readapt to life at home. We finally decided as a family that everyone but my father (I now had a brother and a sister) would return to Egypt and that he would follow us two or three years later, when he had saved enough to start a business at home. (Unfortunately, this never actually happened, and my father still lives in Saudi Arabia.)

Captain Rafaat was not very interested in my father once he found out that he was not involved with any political or religious groups, and he quickly moved on to ask, “So, when did you return to Egypt?”

It was in 1994. I enrolled in a private school in Zamalek, near our home in Mohandeseen. Both neighborhoods are known to be among the best areas in Cairo. I was in the ninth grade at the time. The decision to return to Egypt was one of the happiest moments of my life, but it was not easy living away from my father. I was never very capable of expressing emotions. I missed him immensely and always looked forward to his visits home. When he came home for forty-five days of vacation every year, I accompanied him everywhere he went. I laughed at his constant jokes and loved his modesty and his openness toward everyone he met. Tears always came to my eyes when he was leaving to go back to Saudi.

My mother did her best to make up for Dad’s absence. She was fully devoted to raising her three children to become decent and responsible human beings, and I was impressed at how she selflessly agreed to be away from her husband in order to do so. Despite her incredibly strong character, she put her children first in every decision she made.

Fortunately, I quickly adapted at school. My best friend was a genius of a boy by the name of Moatasem. He always effortlessly came in at the top of our class. I tried competing with him during exams, but always in vain. Moatasem was extremely diligent. I scored 92.5 percent and ranked second after him in the ninth grade, which is a milestone year in our educational system, the final year before “secondary education.” Moatasem decided to transfer to a public high school, where he would enroll in classes for advanced students. He convinced me to leave our private school and go with him to Orman High School. “It will be very competitive for us in the advanced classes, and the teachers in these classes are some of the best in Cairo,” he said. These arguments were enough to convince me, but one more reason was to get to know the real Egypt and integrate with Egyptians from different backgrounds and social classes and not just those who could afford to go to private schools.

I missed the aptitude tests for the advanced classes because I was away on our annual visit to my dad in Saudi Arabia during the summer of 1995. Before I began traveling, an admissions employee at the school assured me that I would be able to take the aptitude test once I returned. Unfortunately, however, he didn’t keep his promise, so I found myself attending regular classes.

Orman High School gave me culture shock. It was worse than anything I had ever imagined or heard about public schools. Being an all-boys school, there was a constant surplus of testosterone in the air. Fighting in the school playground always ended with someone injured. There was a designated corner for smoking cigarettes, and sometimes hash. Skipping school was common, as long as you paid a toll — a bribe — to the student guarding the fence. The number of students in a single class was at least double what I had been used to, over seventy students in a space that had contained only thirty students at my previous school.

I quickly tried to reverse my decision by calling the principal at my previous school. He refused to take me back, in order to teach me a lesson: he had offered many enticements to keep me at the school when I announced my decision to transfer, including slicing my tuition fees in half. I was very stubborn and rejected all his offers, so I don’t blame him for refusing me when I suddenly tried to crawl back. Unwittingly, however, I had made one of the most important decisions of my life.

It was no easy task to cope in the new environment. Blending in was more challenging to me than performing well in class, and I regained my balance only after I began to adapt. At the beginning of my Orman experience I hated it so much. Yet at the end I loved it just as much. That school exposed me to social classes I had never mixed with. I learned how to relate to all kinds of people. I later became extremely interested in psychology and sociology, not least because of these years.

In my first year, I received my worst grades ever. The threat of failure has always motivated me to fight back. I decided to focus all my time and effort during the next year — the eleventh grade — to excel, in order to join the advanced classes with my friend Moatasem in twelfth grade, the last year at high school. Mission accomplished: after a year of very hard work, I received a grade of 95 percent and was able once again to sit at a desk with Moatasem, as we used to do in the ninth grade.

Nevertheless, no amount of success could make me forget some of the things I saw during the first two years at Orman. The teachers tried to maintain order by means of violence and beatings. In return, the students enjoyed intimidating and harassing the teachers. There were daily battles in those classrooms of seventy, among whom were a fair number of troublemakers.

Like other government employees, public school teachers in Egypt receive a monthly salary of no more than a few hundred pounds, which does not cover their basic family needs. As a result, private lessons have become teachers’ main source of income. Teachers can generate thousands of pounds by visiting students’ homes and tutoring them in a far better environment than at school. A survey carried out by the Egyptian cabinet’s Information Center in 2008 revealed that 60 percent of parents sought private lessons for their children. Many families were spending up to a third of their income on these lessons.

Like a cancer, the phenomenon of private lessons quickly spread everywhere in the country. Teachers began marketing their services on leaflets that can be found in every street of every city and town. They give themselves catchy titles like “the emperor of physics” or “the colonel of chemistry.” The real shame is that most teachers, along with the government’s textbooks, emphasize rote memorization rather than any genuine understanding. Students and parents have to find their own ways to learn how to solve problems. Many students rely on supplementary texts. Egyptians spend over one billion pounds ($200 million) every year on them. I resisted private lessons adamantly until my final and decisive year in high school, when math and chemistry were so challenging that I simply could not grasp them from the classroom instruction.

One of my elected courses was psychology. I chose to study it because, like many adolescents, I was interested in understanding human nature. I decided to take private lessons with a university instructor whom I will never forget: Mr. Ehab. We used to spend hours more than the scheduled time discussing many interesting topics. Mr. Ehab taught me how to deal with various people and situations and helped me realize that a large number of conflicts result from pure miscommunication, like what Aristotle said about the importance of defining terms to avoid unnecessary disagreement. It was quite a good experience for someone of my age.

The corrupt educational environment also encouraged cheating. Teachers who supervised without allowing cheating were described by students as “bothersome.” Some mothers used to wish that the proctors of their children’s exams would let them cheat. It is not surprising that cheating and fraud gradually became everyday activities in Egypt, making their way from education to business and commercial transactions, and ultimately to elections.

I graduated from high school with a total grade score of 97 percent. I was going to attend Cairo University to study engineering, but first I searched for a job. My primary reason was to pay my phone bill, which had soared for a reason my father might never have imagined: dial-up Internet access. I spent hours exploring the Internet, browsing websites and chatting anonymously with people I did not know from around the world, using mIRC (a famous chat client at the time) to make virtual friends. I remember when my dad stormed into my room during the summer after high school to express his anger at the size of the phone bill. He confiscated the computer and locked it up in a closet, explaining that I was irresponsible and that my relationship with the computer had to end. As soon as he left the house, I broke open the closet and reclaimed the computer. When he returned, I begged his forgiveness and declared that I would get a dedicated phone line and the bill would be my responsibility. Luckily, my father always tried to treat his children as responsible near-equals. He often told us to be careful what we wished for. This time, after hearing me out, he said, “As you wish.” It was the beginning of my life online, and the beginning of my financial independence, as I started earning a steady income from working in a video gaming store and as a freelance website developer.

Working and spending long hours online was a real challenge to my studies. After passing the preparatory year at the engineering school, students were expected to choose a department to enroll in. The number of seats was limited in some departments, making them very competitive. I scored badly during my preparatory year in 1998. As a result, I initially enrolled in electrical engineering instead of my first choice, computer engineering. Nonetheless, I quickly determined that I really wanted to work with computers. A friend of mine had said that if I failed my first year in electrical engineering I could submit an appeal to the dean explaining that my life’s dream was to study computer engineering, so I proceeded to Student Affairs, where I learned that my friend’s information was accurate enough but success depended on the number of transfer requests submitted.

I took the risky decision to skip that year’s exams and submit an appeal at the end of the year. As usual, my parents were surprised by my decision and tried all forms of dissuasion, but I insisted. After few months my wish came true: only one other student requested a transfer, and we were both admitted to computer engineering.

Life was different inside my new department. There were no more than forty students, and the professors and teaching assistants knew each one of us by name. I tried to compete with the top students, but I was always behind, thanks to the countless hours I spent online. I remember one teaching assistant, Ahmed, who paused during one of his lectures and singled me out. “Wael, do you understand?” When I said yes, he responded, “Thank God — then I’m confident that everyone else has understood as well.” That was one of the reasons I hated the educational system in Egypt. I was very defensive and believed that it was the system, not me, that was blocking my progress. Yet even though I was losing at school, I was winning somewhere else.

Earlier, during the summer of my preparatory year at the university in 1998, I had created a website to help Muslims network with one another. It was pretty much like a simple version of YouTube. There were three fundamental differences, however: it was a website for audio material, not video, since video quality was not as advanced as it is today; content uploading was restricted to me and a schoolmate, since the content was religious in nature; and, finally, the website administrators had to remain anonymous. The webmaster could be reached only via an e-mail address that did not include his real name. I named the website IslamWay.com.

State Security would have immediately targeted me if it had discovered that I was the creator of an Islamic website, no matter how moderate it might have been. When I received the call from Captain Rafaat, I prayed that it would have nothing to do with my IslamWay days. Luckily, he never mentioned it during the interrogation, so I didn’t either.