Alaa Badr 30 March 2026
Writing about post-revolutionary intellectuals in Egypt and beyond, I once borrowed Zeina Halabi’s notion of the “aftermath.” An aftermath of a Naksa twice removed—first the 1967 defeat, then that of 2011—even if the content of critique differed greatly. Can one extend the definition of the 2011 aftermath to the post-October 7 world? Certainly, if not only due to their belonging to the same historical period, then it is because they share ontological and epistemological roots. The post-October 7 can be described as the aftermath of the aftermath, a time suspended, where the old (tools of critiques and references of universalism) is dead, and the new is stillborn—a present that is perpetually “condemned to become.”