The "Sisuna 13" Virus: A Satire on the Breach of Egypt's Final Defenses and a People's "Curse of Blood"

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English Translation

The "Sisuna 13" Virus: A Satire on the Breach of Egypt's Final Defenses and a People's "Curse of Blood"

The new virus "Sisuna 13" has succeeded where all previous germs and microbes of the military have failed.

With its characteristic obtrusiveness, it has breached the holy of holies of the Egyptians, their fortified citadel, and their last line of defense for remaining alive.

And yet, it is a cowardly virus, exceedingly weak, killed by the slightest degree of revolution and resistance. But God has unleashed it upon a people stricken by a curse of blood.

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Analysis & Explanation for the Foreign Reader

This text is a profound and despairing piece of political satire that uses the metaphor of a virus to describe the cumulative, corrosive effect of military rule on the Egyptian psyche and society. Unlike the writer's other works, this piece is less humorous and more of a poetic lament, analyzing a perceived spiritual and psychological defeat.

1. The Satirical Premise: Authoritarianism as a Pathogen

The core of the piece is the framing of the current political system as a"virus," specifically "Sisuna 13"—a clear portmanteau of "Sisi" and "Corona," with "13" likely referencing the year 2013, when the current president came to power. This metaphorical virus is presented as the latest and most effective strain in a long lineage of "germs and microbes of the military," suggesting that military rule is a recurring disease in Egyptian political life.

2. Deconstructing the Metaphorical Critique:

· "The holy of holies... the last line of defense": This is the most critical part of the text. The writer identifies the ultimate, sacred red line that has been crossed. This is not about political rights or economic conditions alone. It is about the basic, biological will to live and resist. The "last line of defense" is the instinct for self-preservation and the fundamental drive to contest one's subjugation. The satire argues that this very instinct has been compromised.

· "A cowardly virus, exceedingly weak, killed by the slightest degree of revolution and resistance": This is a deeply insightful and tragic observation. The writer asserts that the power of the regime is not based on genuine strength or legitimacy, but on a profound weakness that can only survive in the absence of popular pushback. It is a system that thrives on the apathy, fear, or exhaustion of the populace. The "slightest degree of revolution" would be enough to topple it, in the writer's view.

· "God has unleashed it upon a people stricken by a curse of blood": This is the concluding note of despair. The text moves from political analysis to a almost biblical lament. The "curse of blood" is a multi-layered reference to the heavy human cost of the last decade: the protesters killed in the streets, the executions of political prisoners, the lives lost in the Sinai insurgency, and the general atmosphere of violence and impunity. It suggests a people so traumatized by bloodshed that they have lost the ability to muster the "slightest degree" of resistance needed to overcome the "weak virus."

3. Context and Deeper Meaning:

This satire is a diagnosis of a collective political depression. It argues that the true victory of the current system is not just its political control, but its success in breaching the psychological and spiritual defenses of the Egyptian people.

· The Psychology of Power: The piece explores the paradox of a power that is structurally weak but psychologically dominant. Its strength lies entirely in its ability to demoralize and paralyze its subjects.

· A Lament for Lost Agency: The text mourns the loss of what the writer sees as the Egyptian people's historical capacity for resistance. The "curse of blood" has, in this view, created a form of collective PTSD that serves as the regime's most powerful ally.

· Beyond Politics: This is not a call to action but an expression of grief. It is a satire that has moved beyond mocking specific policies to mourning a perceived spiritual death—the crushing of the very will to be free.

For the international reader, this text is a raw and philosophical look into the depths of political despair. It uses the language of medicine and theology to describe a reality where the problem is not just a bad government, but a broken popular spirit, making it one of the most poignant and devastating critiques in the writer's body of work.