Egypt Tour Quotes

London on your own actually seems more exotic than Egypt on a tour.

The Orient is watched, since its almost (but never quite) offensive behavior issues out of a reservoir of infinite peculiarity; the European, whose sensibility tours the Orient, is a watcher, never involved, always detached, always ready for new examples of what the Description de l'Egypte called "bizarre jouissance." The Orient becomes a living tableau of queerness.

On the last good day he went to work for three hours and then came home and put on the History Channel. The program was about the Airstream RV. When it first came out, one one white knew what to make of the silver bullet, so the company sent a caravan of them on a promotional tour across Africa and Egypt. The native tribes came up the the RVs and poked at them with their spears. They prayed for the beasts to leave. On the last good day, my father didn't' fall asleep while he was watching the show. He turned to me and said words that at the time were only words, not the life lessons they've since exploded into. "It just goes to show you," my father told me on the last good day, "the world's only as big as what you know.

You ask me whether the Orient is up to what I imagined it to be. Yes, it is; and more than that, it extends far beyond the narrow idea I had of it. I have found, clearly delineated, everything that was hazy in my mind. Facts have taken the place of suppositions - so excellently so that it is often as though I were suddenly coming upon old forgotten dreams." Gustave Flaubert, Flaubert in Egypt: A Sensibility on Tour

We cannot pick and choose whom among the oppressed it is convenient to support. We must stand with all the oppressed or none of the oppressed. This is a global fight for life against corporate tyranny. We will win only when we see the struggle of working people in Greece, Spain, and Egypt as our own struggle. This will mean a huge reordering of our world, one that turns away from the primacy of profit to full employment and unionized workplaces, inexpensive and modernized mass transit, especially in impoverished communities, universal single-payer health care and a banning of for-profit health care corporations. The minimum wage must be at least $15 an hour and a weekly income of $500 provided to the unemployed, the disabled, stay-at-home parents, the elderly, and those unable to work. Anti-union laws, like the Taft-Hartley Act, and trade agreements such as NAFTA, will be abolished. All Americans will be granted a pension in old age. A parent will receive two years of paid maternity leave, as well as shorter work weeks with no loss in pay and benefits. The Patriot Act and Section 1021 of the National Defense Authorization Act, which permits the military to be used to crush domestic unrest, as well as government spying on citizens, will end. Mass incarceration will be dismantled. Global warming will become a national and global emergency. We will divert our energy and resources to saving the planet through public investment in renewable energy and end our reliance on fossil fuels. Public utilities, including the railroads, energy companies, the arms industry, and banks, will be nationalized. Government funding for the arts, education, and public broadcasting will create places where creativity, self-expression, and voices of dissent can be heard and seen. We will terminate our nuclear weapons programs and build a nuclear-free world. We will demilitarize our police, meaning that police will no longer carry weapons when they patrol our streets but instead, as in Great Britain, rely on specialized armed units that have to be authorized case by case to use lethal force. There will be training and rehabilitation programs for the poor and those in our prisons, along with the abolition of the death penalty. We will grant full citizenship to undocumented workers. There will be a moratorium on foreclosures and bank repossessions. Education will be free from day care to university. All student debt will be forgiven. Mental health care, especially for those now caged in our prisons, will be available. Our empire will be dismantled. Our soldiers and marines will come home.

It was also a lot easier for online teachers to hold their students’ attention, because here in the OASIS, the classrooms were like holodecks. Teachers could take their students on a virtual field trip every day, without ever leaving the school grounds. During our World History lesson that morning, Mr. Avenovich loaded up a stand-alone simulation so that our class could witness the discovery of King Tut’s tomb by archaeologists in Egypt in AD 1922. (The day before, we’d visited the same spot in 1334 BC and had seen Tutankhamun’s empire in all its glory.) In my next class, Biology, we traveled through a human heart and watched it pumping from the inside, just like in that old movie Fantastic Voyage. In Art class we toured the Louvre while all of our avatars wore silly berets. In my Astronomy class we visited each of Jupiter’s moons. We stood on the volcanic surface of Io while our teacher explained how the moon had originally formed. As our teacher spoke to us, Jupiter loomed behind her, filling half the sky, its Great Red Spot churning slowly just over her left shoulder. Then she snapped her fingers and we were standing on Europa, discussing the possibility of extraterrestrial life beneath the moon’s icy crust.

All this may seem trivial. But in 1997 such corruption at the bottom end of the tourism industry helped to allow a band of heavily armed jihadists to breeze their way through numerous police and army checkpoints leading to the Hatshepsut Temple, near Luxor. There they proceeded to massacre dozens of tourists and Egyptians before escaping into the desert unhindered. Before the attack, the priority of many local soldiers and cops had been to extract bribes from locals working with tour groups, smoke cigarettes, and sleep away the long hot summer afternoons in the backs of their vans.

There are far more calls by the God of the Hebrew Bible and Christian Book of Revelation for holy war, genocide, and savage ethnic cleansing than in the Koran, from the killing of the firstborns in Egypt to the wholesale annihilation of the Canaanites. God repeatedly demands the Israelites wage wars of annihilation against unbelievers in Numbers, Deuteronomy, Joshua, and the Book of Revelation. Everyone, including women, children, and the elderly, along with their livestock, are to be killed. Moses ordered the Israelites to carry out the “complete destruction” of all cities in the Promised Land and slaughter all the inhabitants, making sure to show “no mercy.” From Joshua’s capture of the city of Ai to King Saul’s decimation of the Amalekites—Saul methodically dismembers the Amalekite king—God sanctifies bloodbath after bloodbath. “You shall not leave alive anything that breathes,” God thunders in the Book of Joshua, “But you shall utterly destroy them.” Joshua “struck all the land, the hill country and the Negev and the lowland and the slopes and all their kings. He left no survivor, but he utterly destroyed all who breathed, just as the Lord, the God of Israel had commanded” (Joshua 10:40, 11:15). And while the Koran urges believers to fight, it is also emphatic about showing mercy to captured enemies, something almost always scorned in the Bible, where, according to Psalm 137, those who smash the heads of Babylonian infants on the rocks are blessed. Whole books of the Bible celebrate divinely sanctioned genocide. The Koran doesn’t come close. The willful blindness by these self-proclaimed Christian warriors about their own holy book is breathtaking.

Some people travel for the culture, or the place’s history, or the sheer experience. Our aim is total dissolution. We travel from Egypt to Estonia, big clunky blocks of metal hanging from our necks, naïve and stuttering and asking all the right questions at all the right times—“Is this the Great Wall I’ve been hearing so much about?”—flashing a few photos and no one looks twice, except maybe to point and laugh but we are just harmless Americans come for a tour of life on the other side.

The prime minister was provoked by what he considered to be unfriendly or inept coverage, or both, over many months. He concluded that the editors had lost control of the newsroom. . .What was probably the last straw for him was coverage of Israeli president Chaim Herzog's visit. When the Foreign Ministry announced the visit, fury flared across the Causeway. The Malaysian prime minister, Dr Mahathir Mohamad, recalled his high commissioner to Singapore and demanded the visit be cancelled. For Singapore to do so after the visit was announced would inflict serious damage on its sovereignty. Demonstrations erupted in many parts of Malaysia, and at the Malaysian end of the Causeway more than 100 demonstrators tried to stop a Singapore-bound train. Singapore flags were burnt. There were threats to cut off the water supply from Johor. Malaysia saw the visit as an insult. It did not recognise Israel, and had expected Singapore to be sensitive to its feelings. Singapore, however, could not refuse the Israeli request for its head of state to make a stopover visit in Singapore, the tail end of his three-week tour of Australia, New Zealand, Fiji and the Philippines, the first visit to this part of the world by an Israeli leader. Singapore could hardly forget the crucial assistance Israel had provided the Singapore Armed Forces in the early days of independence, when other friendly countries like Egypt and India had declined to help. What angered Lee Kuan Yew was our coverage of the Malaysian reactions to the visit. He felt it was grossly inadequate. . .Coverage in the Malaysian English press was restrained, but in their Malay press, Singapore was condemned in inflammatory language, and accused of being Israel's Trojan horse in Southeast Asia. A threat to target Singapore Airlines was prominently reported. . .And by depriving Singaporeans of the full flavour of what the Malaysian Malay media was reporting, an opportunity was lost to educate them about the harsh reality of life in the region, with two large Muslim-majority neighbours.

the papyri referred to a period, roughly three hundred years after the death of Christ, in which the barbarous Roman emperor Diocletian had initiated what was commonly known as the Great Persecution. It was from this era that most of the well-known stories of Christians martyred in the arena to ravenous beasts, of saints being roasted over slow fires, of endless roads lined with teetering crosses bearing the bodies of the crucified, sprang. Diocletian himself had come to Egypt on one of his triumphal tours, and in Alexandria had torn down all of the Christian churches and burned thousands of holy texts.

really admire the love Hadrian showered upon Antinous. Their relationship was a perfection of Greek Love.” Devaj asked, “I didn’t know that Hadrian was gay?” “Of course he was. It’s one of the greatest love stories ever told,” Mario answered before proceeding, “We learn that when we are kids in school. It’s a well-documented fact that Hadrian was devastated when Antinous drowned in the Nile while they were touring Egypt.” “Pray do tell us more,” I said.

From the beginning of the trip to Egypt there had been strange rumours. The dark anecdotes which make up much of the story of Hadrian’s stay in Egypt nearly all reflect a deep unease and the gradual emergence of the negative aspects of the emperor’s character. Despite the beautiful companion at his side, it seems that from the time he left Athens in 129 Hadrian was more introspective and more uneasy. How much of the account of the Egyptian tour has grown up as a dramatic framework to what happened next is impossible to clarify, but there was some kind of shadow hanging over the party and the tension was exacerbated by the volatile situation in Egypt itself.

Despite the short amount of time he had been ensconced at the library—courtesy, again, of his daughter’s clever maneuverings—everything he had gleaned so far had only exacerbated his fears and suspicions. Many of the papyri referred to a period, roughly three hundred years after the death of Christ, in which the barbarous Roman emperor Diocletian had initiated what was commonly known as the Great Persecution. It was from this era that most of the well-known stories of Christians martyred in the arena to ravenous beasts, of saints being roasted over slow fires, of endless roads lined with teetering crosses bearing the bodies of the crucified, sprang. Diocletian himself had come to Egypt on one of his triumphal tours, and in Alexandria had torn down all of the Christian churches and burned thousands of holy texts. Anyone who refused to renounce this new and traitorous faith had had his right eye put out with a sword, and the tendons on his left foot severed, before he was enslaved and shipped off to die in the copper mines. “In these conflicts,” according to a scroll Dr. Rashid attributed to the church polemicist Eusebius, “the noble martyrs of Christ shone illustrious over the entire world . . . and the evidences of the truly divine and unspeakable power of our Saviour were made manifest through them.

The attacks were hymned by hagiographies and histories. In fourth-century France, St. Martin, or so the Life of St. Martin proudly records, “set fire to a most ancient and famous shrine” before moving on to a different village and a different temple. Here, he “completely demolished the temple belonging to the false religion and reduced all the altars and statues to dust.”22 Martin was no anomaly. Flushed by his success at the temple of Serapis, Bishop Theophilus went on to demolish numerous shrines in Egypt. Hagiography records such attacks not as dismal or even embarrassing acts of vandalism but as proof of a saint’s virtue. Some of the most famous saints in Western Christianity kicked off their careers—so the stories like to boast—demolishing shrines. Benedict of Nursia, the revered founder of Western monasticism, was also celebrated as a destroyer of antiquities. His first act upon arriving in Monte Cassino, just outside Rome, was to smash an ancient statue of Apollo and destroy the shrine’s altar. He didn’t stop there, but toured the area “pulling down the idols and destroying the groves on the mountain . . . and gave himself no rest until he had uprooted the last remnant of heathenism in those parts.”23 Of course hagiography is not history and one must read such accounts with, at best, caution. But even if they do not tell the whole truth, they certainly reveal a truth—namely that many Christians felt proud, even jubilant, about such destruction.