Last week, the managing editor of Al-Masry Al-Youm's internet portal and I received an unexpected invitation from the director of the Arab Organization for Industrialization (AOI), Lieutenant General Hamdy Wahiba, to visit the organization, after the portal published two articles I wrote on the AOI as a military-run economic organization that saw spates of labor protests over the year that followed the 25 January revolution.

For many months, the Muslim Brotherhood and the Salafis in Parliament have been affirming that the writing of the Constitution will be a process characterized by national consensus, in which the different currents and segments of Egyptian society will be fairly represented. They reiterated time and time again that no particular political current would dominate the process, since constitutions are not drafted by majorities, but rather by a true consensus. We always had good faith in such statements, and we praised that patriotic stance by the Islamist parties. Unfortunately, in the past few days, we have realized it has all been empty talk.

No doubt that the judiciary as an institution is sacred, but individual judges are fallible. They are human beings prone to error, temptation and prejudice, especially under the rewards and punishment of a corrupt authoritarian regime. They can be coaxed and corrupted.

Over the past few days, the demons of history have weighed down on public discussions about the country’s state of affairs and the looming conflicts over the constitution and the presidential elections. The recent quarrel between the Supreme Council of the Armed Forces and the Muslim Brotherhood, triggered by their disagreement over the future of the cabinet and possibly even the presidential race, has elicited fears of a showdown between the army and Egypt’s oldest Islamist organization. The confrontation has caused many to draw parallels with an ostensibly similar moment in Egyptian history in 1954, when the Free Officers led by Colonel Gamal Abdel Nasser consolidated their grip on power and began to stamp out their political opponents, including the Muslim Brotherhood. SCAF’s ominous warning to the Brotherhood two days ago to remember “historical lessons in order to avoid the recurrence of mistakes from the past” has been interpreted by analysts as a reference to 1954, raising fears of history repeating itself.

I am not the first or last to describe the 100-strong committee that will draft the constitution as the “assembly of the wretched”, to borrow the phrase used by Saad Zaghloul to describe the committee of 30 who drew up the 1923 constitution. The description is appropriate to what seems to be a betrayal of the promise by the Freedom and Justice Party (FJP) to the people that the majority of the assembly will be from outside parliament.

Hundreds of thousands of Copts gathered last week to lament the charismatic and popular pope who served as the chief of the Coptic Orthodox Church for almost 40 years. These crowds, who saw the pope not only as the spiritual leader of the church but also as a political leader of their community, are not necessarily the ones who will have the right to vote for the new pope — the 118th heir to the throne of St. Mark.

Whenever I remember 2 pm on 25 January 2011, I feel that I have changed forever. At that time I was preparing to leave Tahrir Square after having toured it for two hours in search of protesters. There were only policemen and Central Security officers talking to their leaders on their radios. “All under control, sir. Just a few chants and hardly any protesters there,” they said. Passers-by would stand for minutes behind the iron barricades before leaving in frustration. I thought to myself, “nothing will happen, just like every time.”

Peace and a edification to the one holy and apostolic Church of God; and an expansion to our Church by the work of the Holy Spirit, God the life Giving; which acquired to himself with the precious Blood (the acquired people) he is her owner, ruler, head, pilot and her only vinedresser. So, her history is the most exquisite and the greatest and most glorious story of God's work, he leads her to the heights of grace and takes her on a high mountain; which made her pages glowing with the light and strength, and weaved woven bright out of the great river from the front of the throne of God; to irrigate the land of the world and feed with the righteousness, life and way of her redeemer, Christ.

My father did not live to see 9/11. I don't know what he would have thought of the so called war on terror, let alone the equally so called Arab Spring. Though not particularly old, he was frail and muddled by the time he died—flattened out by decades of depression, isolation and inactivity. I think of him now because the trajectory of his views seems relevant to 25 Jan. From a Marxist intellectual in the fifties and sixties—a member of a group that could transcend its class function to effect change, he became a liberal democrat in the eighties and nineties—an individual who had a common-sense opinion on current affairs regardless of his beliefs. In retrospect I think the reason for this change of heart had to do with a certain kind of honesty or transparency: at some point he must have realized that to be proactive was to be caught in a lie (the lie of independent nation building, of the dictatorship of the fellahin, of Islamic renaissance…), a lie for which not even an unhappy life was worth risking.

Many liberal critiques directed at presidential candidate Abdel Moneim Abouel Fotouh disregard his political platform, while focusing solely on the fact that he was an ikhwan — a former member of the Muslim Brotherhood. Following the Supreme Council of Armed Forces’ continuous crackdown on revolutionaries and the Islamist takeover of Parliament, liberals in Egypt have been frustrated and feel increasingly marginalized from the political sphere. Egypt’s liberals and revolutionaries believed that Mohamed ElBaradei would be the last, dim of hope for instilling real democratic change, only for ElBaradei himself to snuff that light out when he quit his presidential campaign.

In the past few weeks, controversy has erupted over the relationship between the three branches of government – the legislative, executive and judicial – because of several issues of dispute. Most prominently, the scandal involving the spiriting of foreign nationals out of the country while they still faced criminal charges in Egypt in the case of foreign-funded NGOs, especially since the decision to lift the travel ban that had been placed on them was issued by a judicial body that did not have the authority to decide on the matter, and was hastily formed, at night, to issue a predetermined decision.

Egypt’s upcoming presidential elections can be looked at as being the last major battle in the course of the first revolutionary wave that began on 25 January 2011, as well as the beginning of a new phase in which polarization and battle tactics are bound to change.

Just over ten years ago, before the illness that took his life yesterday had sapped his body’s strength, I had the opportunity to meet with Pope Shenouda III, the patriarch of the Coptic Orthodox Church. It was September 2001, only a matter of days after the September 11 attacks, and I was in Egypt beginning a year’s worth of dissertation research. My father had opted to travel with me, to help me settle into the rhythms of life in Cairo. I was delighted with this, not so much for the advice he could give about the year ahead, but because — as a prominent diaspora Copt — he could work his connections to secure a meeting with the patriarch. At the time, this seemed the only way that I could possibly secure access to the virtually untapped patriarchal library, whose contents would pave the way to not only a brilliant dissertation, but a career’s worth of research.

CAIRO - The Salafist ultra-conservatives are newcomers to Egypt 's politics. But last week they earned plaudits here in Egypt and beyond for proving that politics has ethics, even if the precious membership of the Parliament is the price. When reports started to appear in the local media that Salafist MP Anwar el-Balkeemy had made up a false story to cover up having a nose job, the stakes were high that his party Al Nur would stand by him. This is part of Egypt 's political practices.

The withdrawal of Mohamed ElBaradei from the presidential race has put pro-democracy groups on the horns of a dilemma. By pro-democracy groups, I refer to the non-Islamist groups and parties that are often defined as the “civil,” revolutionary or secular bloc. After ElBaradei’s pullout, this rather disjointed bloc of Egyptian pro-democracy groups was unable to reach a consensus on another candidate and is facing the challenge of submission to attempts to marginalize it from ongoing high-level political deals and concessions.

This year, South Africa celebrates the 100th anniversary of the founding of the African National Congress, which has been the dominant party since the end of apartheid in 1994. The day-long celebrations held in the stadium of Bloemfontein culminated in a midnight ceremony in the very church where black intellectuals and activists, seeking the enforcement of human rights, founded the party in 1912.

A look at Egypt's court edifices — the majestic Dar al-Qada al-Ala in the center of Cairo or the imposing Supreme Constitutional Court Building overlooking the Nile in Maadi —cannot fail to impress the observer with the majesty of Egyptian law. The country's long legal tradition, its respected judiciary, and its deep constitutional heritage seem to take tangible expression in such buildings.

This article will focus on the failures of the salvation government headed by Kamal El-Ganzouri, appointed by the Supreme Council of the Armed Forces (SCAF). Its top priorities were to restore security, resuscitate tourism and revive the economy, but it failed the people on every task — most importantly not taking serious steps towards achieving the goals of the revolution in terms of freedom, social justice, dignity and humanity.

"The third place" is a sociological term that refers to informal public spaces. It is the cafe where you go to smoke shisha, complain about your manager and ask your friends for new job leads. It is the public park where you attend a free concert, sit next to a man with his seven children who make fun of underground music, while looking perplexed at your girlish ponytail. It is the microbus your cleaning lady has to take everyday to work to make enough money for her children’s school tuition. And it is any of the Tahrir “Squares” where you protested hand in hand with Her for equality and social justice.

At last, we have arrived at the juncture of writing a constitution. This is a critical crossroads in the post-Mubarak phase since it dismantles the July 1952 regime and builds a new one that as yet remains undefined. The people have arrived at this moment after a long year of spilled blood, pain and frustration over how little has been achieved compared to our aspirations.

Everyone knows that a free, independent system of information gathering, exchange, dissemination, analysis and debate is the lifeline of any democratic country. It is the only way citizens can consider, evaluate and make decisions on important issues. In the first year after the revolution, the Egyptian media has been under unprecedented pressure to do just that – with television being the most important because of its wide reach among a population with high illiteracy rates.