Egypt is by far the most anti-Semitic country I’ve ever visited. It’s off the charts even compared with the rest of the region.
Everyone who posseses even a passing familiarity with Egyptian politics knows this is a serious problem, but the reasons why aren’t as widely understood as they should be. The three main theories—that Egypt’s Jewish problem is a result of the Islamic religion, the Arab-Israeli conflict, and state propaganda to deflect anger away from the government—are partly correct, but they don’t adequately explain what’s actually happening. There are other deeper reasons that should be more widely known than they are.
His essay is long and complex, so be sure to read the whole thing. Here is but a taste.
To understand the roots of anti-Semitism in the Arab world in general and Egypt in particular, we must look much deeper. We must explore both the crisis of modernity in the Arab world and the importation of European ideologies and ideas.
The crisis of modernity in the Arab world began with the sudden realization of the West’s advancement and the miserable state of Arabs and Muslims by comparison. Isolated for centuries from developments in Europe, Egyptians—first their rulers and intellectuals but later on the general population as well—were shocked to discover that the Frenchmen led by Napoleon who had landed on their shores were not the same Franks they had defeated during the Crusades. The shock of the discovery of Western technological, material, and military superiority shattered the existing political order and demanded a response. The initial approach of simply importing and copying Western technology proved inadequate, as the gap between Egypt and the West grew wider. Occupation by European powers only aggravated the crisis. The crisis revolved around two questions: What went wrong, as Bernard Lewis accurately framed it; and how can we catch up.
For a while, copying the West in practice and appearance carried the day. This was the triumphant moment for modernization, liberalism, and Westernization in Egypt. Ahmed Lutfi El Sayed formulated an Egyptian nationalism, and the struggle for independence from Britain united the nation. But cracks started to appear. Egypt never managed to catch up to the West; the West, represented in Britain, proved unwilling to uphold democratic and liberal values in Egypt; and most importantly modernization was tearing society apart with little to show for it. The introduction of mass education, industrialization, and urbanization was breaking up traditional society, while modern society had not yet been created. Thousands were coming to the cities in search of a better future only to be shocked by the lack of opportunities available to them. This was the generation of Nasser, a generation described in Egyptian historiography as “the new Effendis.” The last straw was Western disillusionment with the promises of liberal democracy and the rise of communist and, more importantly, fascist regimes in Europe.
The Nazi efforts had a lasting impact on Egypt. Nasser and his fellow officers belonged to those organizations and movements from the Muslim Brotherhood to Young Egypt that had collaborated with the Nazis and were greatly influenced by them during their formative years. Following the military coup in 1952, anti-Semitism moved from the state of appealing ideology to State-sponsored ideology. While some scholarly attention has been given to the role of German scientists in building the Egyptian rockets program, less attention has been given to the role of Nazi ideologues in shaping educational and propaganda efforts in Egypt. “In 1956, Nasser hired Johann von Leers, one of the Nazi regime’s leading anti-Semitic propagandists, to assist the Egyptian Ministry of Information in fashioning its own anti-Semitic and anti Zionist campaigns” (Herf, Nazi Propaganda).
Those hopeful that the Arab Spring would introduce a breath of fresh air in the region, and especially on the question of anti-Semitism, were soon mugged by reality. Instead of becoming less appealing, anti-Semitism has become the lingua franca of politics in Egypt. Faced with tremendous political, social, and economic upheaval, the Egyptian political class and the general population have found an answer in the Jewish conspiracy. Israel, Turkey, the United States, the European Union, and Qatar are all conspiring against Egypt, screams a self-proclaimed Egyptian liberal; the United States is working against Copts for the benefit of Jews, shouts a Coptic activist; the Brotherhood is implementing the Protocols of the Elders of Zion, writes the newspaper of what was once Egypt’s flagship liberal party; Israel aims to divide Egypt into a number of smaller and weaker states, writes another; Brotherhood leaders are Masonic Jews proclaims a Sufi leader; no, it’s the coup that is working for the benefit of the Jews, declares the Brotherhood’s website. These are all symptoms of a decaying society.