In Tahrir Square one Coptic woman, Sally Moore (whether "Moore" is an anglicized version of a Coptic name, or a married name, I don't know) received a great deal of publicity. She wore a cross-cum-crescent dangling thing, which was supposed to symbolize a (factitious) harmony, but in truth was much more akin, in its significance, to an apotropaic amulet, designed to ward off the evil of Muslim hatred for Infidels. She was pals, it was clear, with some of those advanced Egyptians, the ones who had lived in, perhaps even were citizens of, the West, the kind who thought of themselves as "secularists" or, as Sally Moore described herself, as "leftists." She's trying to find a place for the Copts, and in this she reminds me, in her transparent attempts to persuade her Muslim fellow-countrymen and potential oppressors to "see beyond religion," akin to the co-founder of the Baathist Party, the Syrian Christian Michel Aflaq, who wanted to stress pan-Arabism -- which would provide a place and space for Christian Arabs -- in order to limit the power and tug of Islam. At the end of his life, on his deathbed, Michel Aflaq "reportedly" converted to Islam, in his own version of You Can't Fight City Hall, especially when City Hall is an Umayyad Mosque.
Perhaps Sally Moore will continue to hope, hope that the removal of Mubarak will somehow change the nature of Egypt's Muslims, and of what Islam inculcates, when it comes to Infidels such as sweet, goodlooking, "leftist" figher for Egyptian freedom -- Mubarak is gone, however, but the stratokleptocracy remains, and even more important, Islam remains and for the sally-moores of Egypt, Islam is a permanent threat. She may think, because she has been befrineded by a handful of advanced young Egyptians with Western experiences and Western-oriented lives (or so they allow themselves to believe), that this, her posse, or her pals, are the real, the true Egypt, the Egypt she can trust.
Meanwhile, she should ponder all the stories now coming out about who is, and who is not, on the committee to rewrite the Egyptian Constitution, and the alarm among Copts about whether or not Article 2 will remain in that Constitution, or be jettisoned. She can contine to insist that ''I like the Brotherhood most, and they like me." Or she can get serious about what the Copts have, and do, and will suffer, because of Muslims who, unlike her new friends in the Movement, take their Islam to heart. .
She might ponder the life, and works, and end, of Shahpour Bakhtiar, of Iran. An exemplary life, a monitory end. And she can read about Coptic outrage over their vile treatment, unaffected apparently by the disappearance of Mubarak (though the stratokleptocracy remains) in the foreign press here, or the Egyptian press here