Yesterday I referenced Hitchens's despair that Religion poisons everything. I want to briefly pick up on that again in relation to the politics of the Egyptian revolt, but only after these words from Poison's sponsors, Iranian religious conservatives:
"I am ... optimistic about Egypt," said Mohammad-Javad Larijani, secretary general of the Iranian High Council for Human Rights (yeah, you read that right), who is described by the NY Times as "one of the most outspoken figures among Iran’s traditional conservatives." "There, Muslims are more active in political agitation," added Larijani, "and, God willing, they will establish the regime that they want."
Said another "hard-line cleric" and Iranian conservative: "Today, as a result of the gifts of the Islamic revolution in Iran, freedom-loving Islamic peoples such as the peoples of Tunisia, Egypt and nearby Arab countries are standing up to their oppressive governments." (Friday, this holy man affirmed that he "favors a political system in which elections merely endorse 'divinely chosen' clerical leaders.")
These are of course self-serving exhortations, attempts by deeply embedded beneficiaries of Iran's authoritarian system to justify themselves and their "system" by extending the latter -- by seeing it recreated throughout the Islamic world in its own misbegotten image. As such, one must filter their "optimistic" observations through a bullshit gin.
Still, one also cannot dismiss their sermonizing vision, their transnational influence, their underground financing, their utter indifference to Egyptians' very real material sufferings and their outright hostility to any secular, democratic resolution. Especially in dire cultural-socioeconomic circumstances such as Egypt's, in which poverty and despair float within the brutal and dominant currents of a religious belief in ultimate rewards elsewhere, the comfortable, predatory vultures of metaphysical, authoritarian systems hover.
Which leads us to Hitchens's Religion poisons everything -- again, especially in emerging but struggling nations. He properly quotes Marx (who never "dismissed" religion, notes Hitchens; indeed Marx "took belief very seriously"), a far keener sociologist than economist, on this interrelated point:
Religious distress is at the same time the expression of real distress and the protest against real distress. Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of a spiritless situation. It is the opium of the people.
The abolition of religion as the illusory happiness of the people is required for their real happiness. The demand to give up the illusions about its condition is the demand to give up a condition that needs illusions.
In short, in a wretched paradox that too many devout followers of Islam (in this instance ; there are others of course) too often miss, conservative imams perpetuate real distress as an answer to real distress. They are pushers, they are poisoners of the possible, they are oppressors of the humanly aspiring spirit.
My only fundamental (certainly not fundamentalist) difference with Hitchens is that he habitually conflates religion with god (as he lower-cases "it" throughout his marvelous polemic, God Is Not Great). To my mind, the existence or nonexistence of some unknowable, impenetrable supreme presence bears the same relationship to organized religion as Mitt Romney does to unified string theory. There either is, or there is not, some undiscoverable, extranatural, universal "presence," and leaning one way or the other in a belief about that is perfectly understandable, even logical, and personally inoffensive. "[I]t does me no injury for my neighbor to say there are twenty gods or no God. It neither picks my pocket nor breaks my leg," observed the latitudinarian Jefferson. But Organized Religion is a wholly separate, man-made, usually ancient and often compulsory conceptualization of secular frets and prejudices resolved and encased by metaphysical and arbitrary meanderings. One could, quite literally, choose Russell's teapot to believe in as The Absolute Answer, and one would possess every bit the logical justification for that belief as in a more formalized belief in Islam or Christianity or whatever. There is in reality an Answer, but we cannot conceivably know what it is, so for God's sake (?) leave it alone.
Oh my, I see I have woefully digressed. Back on track: The point, here, is simply that there exists legitimate cause for unprogressive concern about revolutionary events in Egypt. For if religion can worm its way into the democratic process and governing outcome, it will, and it will then poison everything.