Adonis Diaries

Posts Tagged ‘free spirit

“Diary of a revolutionary: Nude Art”: Who is Aliia Magda Elmahdy?

Aliia Magda Elmahdy is an 18 year-old Egyptian girl: She took pictures of her nude body in her parent’s room and decided to publish her nude picture on the net.

The pictures made the round of the world. I am looking at her picture in the French weekly Courrier International, and the issue that reached Lebanon has submitted to censorship:  Several pages have been torn away and the pubis hair smudged with black ink…but the nude picture is there!

One of my nieces commented: “Why she insisted on wearing red ballerina?” I think, seduction must go all the way to shock the spirit into attention?

The Moroccan author Abdellah Taia and the Lebanese Bissane El Cheikh have supposedly written their opinions, but the corresponding pages have disappeared.

Aliia Magda Elmahdy wrote an Arabic text relative to the picture:

“Start by judging the models who posed nude at the Art Schools in the early 1970’s.  Hide all the art books. Break all nude statues in Museum. Take off your cloths, contemplate your nude body in the mirror.

Burn the body that you despise and trample your sexual frustrations.  You do that first, then send me your insults, your racist comments, and deny me my free expression…”

An entire program, an invitation to asking serious questions, getting out of theory, of ignorance, of the veil, looking straight at yourself so that you could see the other.

A free act, a free body, a free voice, louder than all the debates and discussions among specialist of the Arab Spring uprising, defying interrogations.

Another revolutionary program in the making, stronger than your run of the mill feminist discourse.

A visionary program, an audacious sacrifice, assuming responsibilities for displaying her nude body to all to judge and reconsider old-fashioned views, and telling the real name associated with a real body…

A free body for a free spirit: How can you beat that courage?

Note 1: Aliia is now living in Sweden and continuing her education. She is studying film making. Recently, with two other Swedish girls, they posed nude in front of the Egyptian embassy in Paris.

Note 2:  I accessed the Courrier International electronically and the piece on Aliia was “locked”, as many other articles, unless you are a subscriber…Hope all pieces get unlocked after a couple new issues are out.


25 déc. 2012

برهنه شدن دوباره علیاء ماجده المهدی این بار در اعتراض به پیش نویس قانون اساسی مصر.

“I die as I have lived…”: Who is Nour Merheb?

“I die as I lived, a free spirit, an Anarchist (referring to the American lady who tried several times to commit suicide), owing no allegiance to rulers, heavenly or earthly.  Down with pack leaders, and power to the people, and to each and every human…

Life is a big prison and I intend on vanquishing this condition”.  Nour Merheb (25 year-old Lebanese) sent this message on Facebook at 3:20 am on Sept. 16.

At 4 am, Nour rented a room at a seaside hotel in Amchit.  Shortly after, he donned a plastic bag over his face and opened the Helium canister.  A note was left saying: “Don’t touch the corpse. Call 112 (emergency number)”

This piece of news was published in the Lebanese daily Al Nahar on Thursday Sept. 21

Who is this Nour Merheb?

People who barely knew him said that he had extreme convictions and positions on secular reforms, and civic status.  If these convictions were the reason to committing suicide in hopeless Lebanon, a fundamentally Non-State country, many Lebanese should be committing mass suicide ceremonies instead of group wedding. I should have been among the dead long time ago, with or without a short message.

At 17, Nour organized a sit-in at Jal el Deeb public high school condemning Syria illegal workforce in Lebanon, while Lebanese lacked opportunities for work.  In 2003, Nour was demanding that tuition in public schools be reduced:  It was prohibitive to spend over $450 on fees, books, and miscellaneous expenses when the monthly minimum wage was less than $200.

In the same year, Nour started civil disobedience in front of the ministry of education. Late Rafic Hariri PM ended up calling him personally to desist.

Nour Merheb was a moving event on his own: discussed restlessly, and talked  non-stop to audiences.  He claimed that there are no limits to human mind.  He instituted “Citizen Council” and refused to show up at the military court condemning him to two-month prison term.

I wish more information be forthcoming to comprehend this urge of a youth to go the drastic way.

Why people cannot wait after a good night sleep to committing suicide?

Why not let the brain sort out the difficulties during sleep and offering new perspectives?  Why now, before the voting on the Palestinian State in the UN?

We can live to be a hundred, but it is doubtful that we  might get a handle of the critical questions “Why do we live?”; “What’s the point of so much endurance if the end result is dust to dust?…”: “why all the hassle if earth is bound to disintegrate…?

Rest in peace Nour Merheb: You quit too soon.

There is a long way in the struggle to acquiring a proper citizenship, respect and dignity to all mankind…

Note: I stumbled on a link expanding further on Nour Merheb:  Sept. 23 2011 by Maya Mikdashi

[Nour Merheb, Image from Facebook] [Nour Merheb, Image from Facebook]

On September 16, 2011, Nour Merheb killed himself. Nour did not leave a wife, husband, or children behind. He did not publish any books, did not write opinion pieces for influential newspapers, and did not parade himself in front of television cameras to provide expert opinions. He did not die in a protest facing down an authoritarian regime, he was not killed by an occupier’s bullet, and his death will not inspire a popular uprising in Lebanon. He was not what academics would call an intellectual, nor was he what politicians would claim as a martyr. But it feels wrong to let his death go unmarked, as if his citations, or markings, could only ever be found in books, articles, or news channels.

The night he killed himself, Nour sent a suicide email to his friends and colleagues, writing

“my dear friends, I’m sending this message to explain what I did and ask you to stand up for your and my rights”.

He explained that he wanted his death to be an opportunity to continue a struggle that he had been involved in his entire life; that of reforming the Lebanese State into a modern and secular one.

Nour had been a committed activist since he was 16, and he had collaborated and worked with nearly all of the engaged secular activists that I have met over two years of dissertation research. In his suicide email, Nour urged his friends and fellow activists to fight for his right to be cremated, stating that they should stand up “if my atheism was not respected”. His email ended with a plea and a call to action that situated his suicide within a discourse of “secular activism” in Lebanon:

i don’t want to be buried in a cemetery. i despise christianity and other religions! i don’t want any fucking priest to pray over my body! i want to be burned and thrown away!

You knowing this puts a burden on you to make sure i will not be forced in my death to be a christian…Please fight for my rights and your rights…It has been a pleasure knowing every single one of you, and fighting next to many of you!”

When a citizen dies in Lebanon, she/he is buried according to the traditions of the religious sect they are identified “belonging to” according to the individual civil status (census?) registry, principally the domain of the religious sect. A citizen the State classifies as a “Sunni Muslim” cannot be buried in a coffin, just as a “Maronite Christian” cannot be buried without a priest present because that sectarian and religious classification in the census registry corresponds to a personal status law which outlines proper burial rites.

Neither of them can be cremated, which is what Nour wanted. Almost immediately after his final email circulated, leading secular activists in Lebanon implicitly framed Nour’s suicide and final wishes within a discourse of the 2011 Arab uprisings. They compared his suicide to the thousands protestors who have died trying to overthrow their respective regimes and suggested that the Lebanese state was oppressing Nour even in death by not allowing him to “choose” how, and if, to be buried. For many of Lebanon’s secular activists, Nour’s suicide is a political statement that indexes the inability of the Lebanese state to protect and support the autonomous decisions of its citizens. For many of these activists’ detractors, Nour’s death proved that one of the leading youth voices for change in Lebanon was deranged, amoral, and cowardly.

Throughout his life Nour fought against what he believed was unjust. He produced an astonishing amount of activist campaigns and political writings in the short time he was alive, perhaps because he knew he did not want to live long. He studied law at the extremely competitive Faculty of Law at the Lebanese University. Instead of practicing law, he used his expertise to spread awareness of the Lebanese legal system and the way it functions to a broader public. He could be found at diverse activist meetings (feminist, anti-sectarian, queer, pro-Palestinian, or anti-capitalist) and when found, he would always generously and kindly explain the complexities of how these causes are refracted through Lebanese law.

He built what he called “The Council of Citizens” and the “Human Rights Congress”, two organizations he hoped would empower citizens and non-citizens in Lebanon and embolden them to claim their rights from successive governments. Even in death, he paid attention to the details that are the law. He recorded his suicide in a rented room by the beach in order to prove to investigators that he was alone at the time of his death. He did this because he knew that under Lebanese law, suicides are investigated as homicides until proven otherwise.

When Nour was 17, he began an activist campaign demanding that the fees associated with public schooling in Lebanon be reduced. He argued that because the national minimum wage was (then) $200, the $450 public education fees effectively ensured that many children would not have access to education. That same year, 2003, Nour engaged in long-term civil disobedience in front of the Lebanese Ministry of Education in an attempt to get his message heard. At the time, he received a personal phone call from then-Prime Minister Rafik al Hariri asking him to stop his campaign. Five years later, Nour was brought to trial for allegedly attacking a member of the Lebanese armed forces.

He struggled at the military court for years to prove his innocence, and when he did so, the military justice system closed ranks. The Law demanded that Nour pay compensation to the man in a uniform who had falsely accused him, and had in fact beaten Nour bloody while he was off duty. The ability of military courts to enforce corrupted and violent justice is not a new story in the Arab world, but what Nour did next was unprecedented for Lebanon.

He held several press conferences where he explained, in excruciating and embarrassing detail, the rife corruption of the military courts. He picked his case apart publicly, allowing his life to be an example that others could learn from. He started a website dedicated to exposing the rotting insides of the Lebanese legal system. He announced he would no longer be attending any of the military court hearings concerning his case, adding that the military police knew where he lived and were welcome to come get him. Nour was found guilty of contempt in 2010, sentenced to three months of prison time and ordered to pay a fine. But, either due to the inefficiency of the courts system or to Nour’s success at waging a publicity war and gaining allies, he was never incarcerated.

For the past week, Lebanon’s activist world has been reeling, and mobilizing, from and around Nour’s death. It is understandable that his friends, colleagues and comrades would want to give his decision meaning, to give it felicity in a region twisted in the ecstasies of revolution.

The urge to make death speak is one that every human being has, or will feel, while she is alive. But instead of speculating on how, or if, Nour’s suicide will inspire (or can be made to inspire) others to act with a greater sense of urgency, or if his death will discourage other others from acting, I wanted in these lines to pause on his life.

I wanted to reflect on his life, as he did while he was alive. It is the secret of death to not know why Nour killed himself, sucking on a tube connected to a balloon connected to a bag until he fell asleep. It is the arrogance of the living to believe that we can understand death and hear its clear message. Somewhere in the space between the two, I hope that Nour is in peace.

Nietzsche’s “Christianity is a carbon copy of Judaism”, (Part 5, March 6, 2009)

Nietzsche said about his rational style: “Honest men do not exhibit their reasons by argumentation. What needs to be demonstrated is not worth the effort” He could not feign cold and impersonal objectivity.

He regarded the Socratic method of rational argumentation as “symbol of degeneracy”, a powerful poison that altered “the Greeks’ taste”. 


Since thoughts are required to generate ideas, and act on the written thought, Nietzsche demands from his readers to stimulate the value of patience in reading his works.

Philology, in a period when we read a lot, is the art of learning and teaching how to read.  We need to meditate half an hour on a paragraph; this habit has all the merit for interpreting aphorism”.  Nietzsche does write in order to be listened to and not to be discussed.

Nietzsche displaces the question of truth to the “value of truth“; and thus,

moral intentions, or the systems of value judgments in relation to the conditions of existence, constitute the germ from which the entire plant grew”. Consequently, the method of Nietzsche is to uncover the origin and the true genesis of the values disseminated by the philosophers, the preachers, and the prophets.

The free spirit should analyze the genealogy of values since “Truth is this type of error without which a certain type of living species would not know how to live. From life perspective, it is how we perceive values that all depend in the final analyzes” 

Amoral Nietzsche is a kind of hyper-moralist since he intends to free mankind of the poisons that himself secrete; poisons such as the value systems diffused in “symbols, masks, sickness, hypocrisy, misunderstanding, cause, remedy, stimulant, and poison.”

For Nietzsche, Christianity, and in general, religions and their sacerdotal caste systems are characterized by stifling and oppressing societies. In order to criticize Judaism and then Christianism Nietzsche had first to laud the origins of Judaism.

Nietzsche considered the Old Testament as a work of art “where we find men, things, and words in a style so grandiose that the Latin and Greek literature have nothing to lay upon it”.  (Actually, the written style of the Old Testament is the Levantine style, this Near-Eastern region on the east of the Mediterranean Sea and west of the Tiger River in Iraq.  The stories recount the customs and traditions of this homogeneous people in the Near East for thousand of years, sharing the Aramaic language and the same religion, sets of structured Gods, architecture of the temples, and mythical stories of the Land).

Nietzsche went as far as writing that the Jews “are the most remarkable people in the universal history to whom we owe the most influential moral law in the world” before the Jewish sacerdotal hierarchies transformed the religion into an instrument of interpreting happiness as a recompense, and misfortune as sin punishable for the disobedience toward God.  

(Actually, the moral values are the one of the Levant, and the horror war stories and genocides committed against Canaan and the Philistines are pure fictional stories that the Jewish scholars in Alexandria of 200 BC decided to attach to the history of the Levant in order to create for the Jews a place under the sun…

The psalms of David and Solomon are carbon copies of the psalms of the Land, from Babylon, to Canaan, to Assyria, and the religion of the Middle East, written over 2,000 years before the first Jewish scribe wrote the first chapters in Alexandria around 200 BC.)

For Nietzsche, Christianity emulated the worst kind of religious philosophy that the Jewish sacerdotal caste ended practicing and enforcing upon society, a carbon copy of the seriously altered Judaism.

Nietzsche considers that Christianity was conceived as the art of lying piously and has been perfected through many centuries of serious training techniques. Nietzsche claims that “Sin, as is felt wherever Christianity dominated, is a Jewish invention, a moral for slaves, and thus, Christianity endeavored to spread Judaism around the world”.

Note 1: I think that Christianity in Byzantium and Medieval Christianity in Europe tried to distance itself from Judaism on political ground by adopting pagan ceremonies, pomp, and symbols. The reformists of Luther, Protestants, and Calvinists steered Christianity back to the fold of Judaism.

I have read and published many book reviews and articles on early Christian sects. I have to concur that the early Christian sects were fundamental in disseminating Jewish customs, traditions, and laws.  They opened the way for Judaism to penetrate many “gentile” countries. 

A Jewish Kingdom Kazakh was established in the Caucasus by converted Jews (Ashkenazi) that had no origin with Near Eastern Jews (Sephardic). These Ashkenazi expanded to Central Europe, Russia, and Germany after their Kingdom was ransacked around the year 950 AC and now they established the Zionist State called Israel. 

Moslem religious sects emulated the early Christian-Jewish sects’ customs and dogmas and aided in the spread of Judaism even further toward East Asia.


Note 2: As Anti-Semitism was understood in the early 20th century, Nietzsche was not anti-Semite.  He lambasted this wave in Europe as “muddle and stupidity in the spirit, and conscience of Germany press that are leading the Jews to the slaughterhouse as a scapegoat in order to absolve all the public and private malaise”.  Nietzsche also blamed vigorously the wedding of his sister to an anti-Semitic leader. 

He wrote: “it fills me with melancholy and bitterness.  It is a question of honor for me to have a clear and neat stand against anti-Semitic attitudes and activities.  I fear and have great repulsion that this party might use of my reputation and my name for their own cause.” 

Nietzsche position is consistent with his quest to return to the original values that glorify life before the sacerdotal castes high-jacked the religious institutions and altered the moral values to enslave man.


Note 3: The Zionist State of Israel has been pressuring the world community to adopting a ridiculous definition of anti-Semitism: any State or individual that criticizes the Zionist genocide and apartheid policies against the Palestinian people should be labeled anti-Semite.  The USA, France, and Italy’s Berlusconi are slipping toward that dangerous path and trying hard to resist a vigorous denouncement of the recent Israeli’s genocide war in Gaza.




March 2023

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