Maya Rakha – DDRN

So apparently, Satire is not All Sh*ts and Giggles!

Maya Rakha — Mon, 03 Aug 2026 13:23:07 +0000

Let’s go back to my family home, around 15 years ago. Imagine that my family and I are all waiting impatiently for the person that was then considered to be a legend, the one and only Bassem Youssef. This heart-surgeon turned political satirist was our only comfort during uncertain times. You see, growing up in Egypt means you have to learn a couple of things about what to say, and more importantly, what not to say. Especially in regards to the political scene. You get told this all your life, and suddenly there is this guy making jokes and bashing out every single politician there is. Crazy man! What was even crazier was how right he was.

And funny. But most importantly, right. He took common issues that people were not able to publicly speak about, spoke about them on national television, and with full confidence. As much as I would love to make it seem as

though I fully understood what he was saying at the time, I can’t. I was in fact 10 years old, and thought that the guy was funny.

I asked my parents about how come people are unable to speak up about what bothers them within the political sphere, but this guy was able to say whatever he wanted *as a joke.*

That is when I found out about satire. (Which I also did not fully understand at the time, but I digress). I learned that satire was a form of humour used to expose hypocrisy, contradictions, and absurdity. Or, as I would later learn from Dr. Ida Klitgård (don’t worry, she will be introduced in the next paragraph), a way of shifting our focus to notice the underlying truth.

Which can only mean one thing: satire may be funny, but its impact reaches far beyond a quick laugh. From exposing political hypocrisy to influencing public opinion, satire has long occupied a unique space between entertainment and dissent. To better understand its role in contemporary politics, or more so our daily lives, I had the honour to virtually interview Dr. Ida Klitgård. Dr. Ida Klitgård is an Associate Professor at Roskilde University, in Denmark, whose research examines language, culture, and the ways ideas circulate across societies. Dr. Ida Klitgård is also the Principal Investigator of the SatiReNet. Which means she is probably funny. And definitely very smart.

Back to my 10-year-old self, I didn’t really understand why the people in power were so scared of a guy telling jokes. Surely being president, minister, or whatever title people have comes with enough confidence to survive being the butt of a joke. But I guess not. So I asked Dr. Ida Klitgård why satire seems to provoke such strong reactions.

Dr. Ida Klitgård connected this to what is known as the “alienation effect,” a concept that essentially means creating enough distance from something familiar so that we are able to see it differently1. Which sounds very academic. Until you realise that Bassem Youssef built an entire career around it. Egyptians had already seen the politicians he was mocking. They had heard the speeches. They had watched the interviews. Nothing he showed his audience was new. Yet somehow, by placing those clips inside a comedy show, they looked completely different. Not because people were incapable of noticing contradictions before, but because once somebody points them out publicly, they become much harder to ignore.

So you know that joke that goes “what do you call a politician with half a brain? Gifted!” ? Well, you get the point.

What surprised me most during my conversation with Dr. Ida Klitgård, however, was not her explanation of why satire is powerful. It was rather her observation that people in power have started using the same tools themselves. Traditionally, satire worked in one direction. The jester mocked the king. The comedian mocked the politician. The people mocked those making decisions on their behalf. Nature was fine. But unfortunately not anymore. This tool is just not as satisfying anymore. Where is the need for a joke to expose ridiculousness, when people are exposing themselves already? Why do they need to take this from us as well? As Dr. Ida Klitgård pointed out, politicians now make memes. Governments publish provocative videos. Public figures say outrageous things and then hide behind “it was just a joke” when they face criticism.

SO unfair!

But to this, Dr. Ida Klitgård opened my eyes again. The belief that satire should “punch up” at power rather than “punch down” at marginalised groups is not correct. Apparently, satire does not lose its legitimacy when it targets the “vulnerable” rather than the “powerful.” To illustrate this point, Dr. Ida Klitgård pointed to the Danish playwright Ludvig Holberg. In works such as Jeppe på Bjerget, Holberg often mocked ordinary people rather than those in power.

From a “modern” perspective, this might look like “punching down.” However, Klitgård argued that Holberg’s intention was to expose what he saw as superstition and poor reasoning, ultimately encouraging change through education.

I don’t want to get into my views of education and what it means to have a good or bad education, as this opens the door massively to arguments that I’m not ready to have. What struck me about Dr. Ida Klitgård’s answer was not necessarily that I agreed with it. It was that it forced me to rethink something I had always assumed was true. Growing up with Bassem Youssef, I had subconsciously placed satire on the side of the “good guys.” Satire challenged power, exposed hypocrisy. It comforted people when politics became absurd. In my mind, it was an inherently rebellious concept. But unfortunately, life is not that simple.

Dr. Ida Klitgård’s point was not that satire should punch down. Rather, it was that satire itself has no built-in moral compass. It is a tool. The same mechanism that exposes a dictator can be used to ridicule immigrants. The same humour that empowers one group can humiliate another. Which is an uncomfortable thought. I wanted to make satire seem like some kind of friendly neighbourhood Spiderman! But satire is a double-edged sword. The question is not whether it is good or bad, for everything has good and bad. Rather, who is using it and what is their intention behind it.

Why can’t we have ONE thing?

Unfortunately, Dr. Ida Klitgård was not done ruining my simplistic understanding of satire (which I am very grateful for). As if discovering that satire is not inherently good or bad was not enough, there is also the matter of social media. Satire felt easy to identify. Political crisis. Someone made fun of it. Haha. Move on. But now everyone has a platform, the satirist, the politician, the conspiracy theorist, and even flat-earthers! But according to Dr. Ida Klitgård, this has fundamentally changed the role of satire. She explained that satire has become democratised.

Everybody can now participate in it. This has made satire both a gift and a weapon. On one hand, more people are able to challenge power and participate in public debate. On the other, those same tools can be used to spread hostility, ridicule, and division. I asked whether social media was helping “democracy” (whatever that is) or destroying it? Dr. Ida Klitgård’s answer was “yes.”

Anyway, let us go back to Bassem Youssef’s Al Bernameg for a second. In one episode, the show performed a song titled “After the Revolution, We Got a President.” On the surface, it was just another comedy sketch. Beneath that, it was a masterclass in what Dr. Ida Klitgård described as the “alienation effect.”

Youssef would begin every episode with a disclaimer insisting that the programme was fictional, comedic, and entirely disconnected from reality. Then, moments later, he would play actual clips from politicians and television presenters. The contrast was impossible to ignore: the “fictional” comedic programme was more honest than the news. Who knew that was possible?

Anyway, if you’ve read my latest article, you’ll know that colonialism is one of my recurring topics to write about and discuss. A close second is racism. I like to keep things cheerful. So the question “Satire can be used as a hidden tool for racism. Do you agree? Or is it all sh*ts and giggles?” arose.

The answer of Dr. Ida Klitgård really opened my eyes, as with the rise of the far right in Europe within the area where I live, it is sometimes hard to take a step back and think objectively whether something is serious or meant as a joke. According to Dr. Ida Klitgård, satire can absolutely be used as a tool for racism. “If someone believes that race, ethnicity, or migration represents a social problem, they may use satire to ridicule those groups in the name of ‘correcting’ what they perceive to be wrong.”

Which brings me to Friedrich Merz. In August 2025, the German Chancellor proudly announced that asylum applications had been reduced by 60% compared to the previous year. He then added that there was still a “problem” visible in the “cityscape” of German city centres and that the Interior Minister was therefore working to make deportations possible on a much larger scale.2

You might be asking yourself, what does the architecture and “cityscape” of a city have to do with deportation? You are on the right track…Anywho, I am not a comedian. Living in Germany has made that abundantly clear. But thankfully, here there is no need to come up with a joke. This is where satire becomes interesting. Not because it invents absurdities, but because it points to absurdities that already exist and asks the audience to sit with them for a little longer than is comfortable. My realisation was that I, apparently, am not pretty enough for Friedrich Merz or his “cityscape.”

What do immigrants have to do with this? What does the ugly city centre of Konstanz have to do with immigrants? FYI, Konstanz is very pretty… (see the picture). Moving on…

Dr. Ida Klitgård argued that satire is ultimately shaped by the values of the satirist. Anything can become an object of satire if the satirist believes it should be improved. The problem begins when satire loses its larger purpose and becomes bullying, mockery, or harassment. Which brings me to one final example. A Swiss political party once portrayed immigrants as black sheep and “indigenous” Swiss people as white sheep.3 Now, I am not entirely sure who approved that campaign. What I do know, though, is that Switzerland is famously proud of its black-nosed sheep.4 The line between political messaging, satire, and self-parody has suddenly become very difficult to identify. Which is precisely the problem.

So thanks to Dr. Ida Klitgård, all my assumptions about satire have been crushed. I thought satire was about humour, turn’s out it’s about truth. I thought it was there to challenge power, now those in power use it too (but don’t challenge themselves). I thought satire was OUR thing, turns out satire does not care who uses it.

I thought Bassem Youseff was funny. Turns out he is a big, scary man. Oh. LOL. Satire is not all sh*its and giggles.

“Creating Security,” by the Schweizer Volks Partei (the Swiss Peoples’ Party)

Maya Rakha has a Master’s Degree of Arts in International Security at University of Groningen and is a DDRN Correspondent

References

^[1] https://www.oed.com/dictionary/alienation_n?tab=factsheet#7119281

^[2] https://www.tagesschau.de/inland/innenpolitik/merz-stadtbild-migration-100.html

^[3] https://www.spiegel.de/fotostrecke/photo-gallery-black-sheep-white-sheep-and-the-swiss-campaign-fotostrecke-27311.html

^[4] https://www.parkdaleblacknose.co.nz/valais-blacknose-2

The Myth of Sustainability

Maya Rakha — Sun, 01 Feb 2026 22:05:50 +0000

Definition
I have an old, uncreative newsflash, but one that many in the field of sustainability seem to forget: sustainability is not only CO₂ emissions. Shocking, I know. But what is the definition of sustainability? It is actually pretty subjective. In 1987, the United Nations Brundtland Commission defined sustainability as “meeting the needs of the present without compromising the ability of future generations to meet their own needs.” In the charter for the UCLA Sustainability Committee, sustainability is defined as: “the integration of environmental health, social equity and economic vitality in order to create thriving, healthy, diverse and resilient communities for this generation and generations to come. The practice of sustainability recognizes how these issues are interconnected and requires a systems approach and an acknowledgement of complexity.” But with many trends: definitions, goals, and actions, things start to become a little bit blurred. Suddenly, the word sustainability is thrown around to describe everything, but at the end of the day, what is truly sustainable?

I Hate Paper Straws
I am a sustainability manager in companies within the chemical building industries. Funny, I know. But due to my job, I am oftentimes exposed to a lot of bureaucratic procedures, and with that come the people (like me) who like to find loopholes so that they do not have to take on any extra work. I should be treading lightly, as my job is important to me, so let’s take a moment to clarify that I am in no way talking about anything that happens within any of the companies that I work at.

That being said, humans love to find loopholes. Rules are meant to be broken, and ever since the first rule was established, a loophole came shortly after. Which is good and well, as this showcases problem-solving skills.

Anyway, back to my original statement: I hate paper straws

When I order my orange juice and receive it with a paper straw, my mood is instantly ruined. I do not want to spend the next five minutes downing my juice in fear that I will later be met with a soggy straw that is falling apart in my mouth. I will go as far as to assume that most kids have tried to eat paper when they were younger, or at least I did, and if it had been in any way delicious, I would have continued eating it. I stopped for a reason. So why is it now in my orange juice?

Paper straws have actually been around for a very long time. About a century, apparently. Not to get fully into the history of straws and paper straws, but for now, what is important to know is that paper straws have been advertised as a sea-turtle-friendly, sustainable solution to single-use plastic straws. This advertisement reached the point where people started claiming: “I am an environmentally conscious person, I help the world by drinking out of a paper straw!”

And the intention is great. It is great to want to make small changes in daily life in order to become more environmentally conscious. But what is even better is to actually stop and think about what is being advertised.

Is a paper straw actually sustainable?

Are companies buying carbon credits actually sustainable?
Is planting a random tree in a random field in a country far, far away really what makes a company “sustainable”?

Or are all of those just loopholes in order to ignore what actually needs to be done?

The Life Cycle of a Paper Straw

Back to my passion against paper straws.

I think it is fairly obvious that paper, in general, is not advertised as edible. At least that was the vibe I got based on my mum’s reaction when I once told her that I tried to eat some paper. I also think it is relatively obvious that paper is not a raw material.
Paper production causes water and air pollution, waste, greenhouse gas emissions, and in some cases deforestation.

A life cycle assessment is a means to evaluate the environmental impacts of a product, process, or service which encompasses its production, usage, transportation, disposal, and so on. A comparative study examined bio-plastic straws and paper straws. Bio-plastic straws undergo multiple stages, from corn starch production and lactic acid fermentation to polymerization, molding, transport, and disposal. Paper straws similarly begin with wood extraction, followed by pulping, papermaking,
straw formation, transport, and end-of-life treatment. Although the study was conducted in Malaysia and therefore is not globally representative, the findings encompass the issue that we struggle with when it comes to sustainability. The researches have found that paper straws showed higher global warming and acidification impacts, due to energy-intensive paper production. Bio-plastic straws performed worse in terms of eutrophication, driven by agricultural inputs for corn starch. So basically, neither option is to be considered as sustainable or better for the environment. It is actually really misleading to claim that paper straws are a guilt-free solution to our environmental issues. And just a reminder, paper cannot hold itself up in the shape of a straw in general, and especially not in liquids. Once it becomes a soggy mess, how could it be recycled? That’s right: it probably isn’t recycled, making it a single-use pollutant. Also, the chemicals that they use to bind the paper straw and glue it together? Either a celiac’s nightmare due to the use of wheat as a binding agent, or a yummy chemical substitute. Either way, I’m passing and focusing on what actually will help save the planet: green washing at the corporate level! Yes, really sticking it to the man.

Humans at the Core of Sustainability

Now that we are on the topic of humans and sustainability, the first thing to say is that without humans, there would be no need for sustainability. I will go a step further and say that the issue is not inherently humans, but rather greed, but that is a philosophical argument for another day.

The point about humans and sustainability is that we are the core of it. We need to find a way to continue with “business as usual” without burning every last bit of this Earth to the ground. Sorry, that was a bit of an exaggeration, but unfortunately, it is the reality for many people (and trees and sea turtles) who are being eradicated, all in the name of business. The more important question is: who does modern-day sustainability actually serve? I say this with caution, as sustainability could also be defined not as a movement or a field, but rather as a way of life.

Sustainability Is Not New
One of the most remarkable examples of sustainability can be found in Ancient Egypt: “…their agricultural practices. The annual inundation of the Nile River provided fertile soil for farming, which was carefully managed to prevent overuse and ensure long-term productivity. Farmers adhered to practices that minimized waste and preserved soil quality, such as crop rotation and the use of natural fertilizers.” And yet: “Western imperialism, which is embedded in the phenomenon of globalisation, is spreading dominant cultures and values through trade, production and consumption patterns, and communication. The unmastered modernisation, which Africans are subtly and brutally forced into through the globalisation process, is impeding
Africa’s sustainable development prospects. Sustainability is defined as “meeting the needs of the present generation without compromising the ability of future generations to meet theirs. ”It is a planned economic, social, and environmental change for the better. This change requires active cooperation at all levels by all stakeholders for the wellbeing of the masses.“

This sounds almost too familiar to some colonialist theories, but I promised my husband not to go on an anti-colonialist rant this time, so I will move on.

But you get what I mean, right? I am genuinely wondering why sustainability is advertised as a new and upcoming trend or movement when it has been deeply embedded in the way of life of many civilizations, especially in countries that are now suffering precisely because of their forced “modernisation” and “development.”

Maya Rakha has a Master’s Degree of Arts in International Security at University of Groningen and is a DDRN Correspondent

The Inclusion of International Students vs. Western Supremacy in Higher Education

Maya Rakha — Wed, 24 Apr 2024 15:48:56 +0000

Third World Countries, the Global North and the Global South. These are a couple of terms through which people describe certain areas in the world. This happens throughout all fields, but especially within educational systems. It is almost never easy for an international student to move anywhere. Navigating the academic, social, and political journey as a student from a different country presents itself with a good deal of challenges that extend far beyond academic pursuits. Regardless of the reasons for moving being higher education, career advancement, or cultural exploration; when one takes the decision to move away from all that they know and love and reside in a new place, they are faced with new social dynamics, ethnicity crises, and high academic expectations. This article explores some of the general pressures and problems that international students face upon their move abroad.

Irrespective of their background, ethnicity, academic standing, or social environment, the social integration of international students holds a lot of significance in relation to their academic performance. Making friends whilst in a foreign country is challenging, to say the least. Of course, participating in classes and clubs and such along with university events make the process easier, but it is almost always a nerve-wrecking experience. Especially given the fact that within an international community, each student arrives with their own set of values, traditions, and culture. Research has shown that a student that is socially integrated also tends to do better within an academic context. Other than classes and the feeling of homesickness, along with a lack of proper understanding of the local culture and discrimination, it is tough for people, regardless of age, to adjust to a new environment and get the emotional and mental support that they need. Of course, there are always exceptions and this is not to say that this is the general experience of all students. On the contrary, some international students find it easier to find their place and people abroad rather than at home. But, the previous could apply to both international students and their adjustments, as well as domestic students and their adjustment to internationalization.^[1]

Social Integration and Academic Excellency

Social integration, academic excellence, and choice of faculty are closely intertwined factors within the student experience. A supportive faculty that fosters an inclusive environment plays a pivotal role in facilitating social integration for students. This involves not only providing academic support, but also organizing events to encourage student interaction and the creation of safe spaces within classes where students feel comfortable expressing themselves. An example of such would be the University of Nicosia. During my Bachelor’s Degree, there was nothing I enjoyed more than classroom discussions. The professors were always encouraging of respectful and academic debates, and always made sure to be as inclusive as possible. During my 4 years at UNIC, I never had to shy away from expressing an opinion or challenging a professor. It was a wonderful academic experience.

This leads to the following: what are the core values of academia? In academia, the core values of education, inclusion, respect, and acceptance are paramount. Thus, it is crucial for faculty to refrain from presenting biased or radical views as indisputable facts, as this can alienate students and hinder their ability to connect with their peers. During my postgraduate experience, it was not always an option for one to speak their minds or challenge others. This is largely due to a difference in cultures, but also a lack of intercultural understanding, and I might even say the refusal of seeing events through a non-euro-centric perspective. When students encounter conflicting perspectives that could be seen as discriminatory or rooted in innocent ignorance, it can impede their networking efforts and contribute to feelings of discomfort or left-out.

The concept of innocent ignorance, particularly within academia, is often problematic as it reflects a lack of awareness or understanding rather than genuine innocence. Both academics and students bear a responsibility to broaden their perspectives and cultivate an environment of cultural sensitivity and mutual respect. This includes actively seeking to learn and understand views, cultures, and traditions that may differ from their own. Students attempting to integrate themselves within their new societies must also do the same. Moreover, the use of terms such as “global south,” “global north,” and “third world countries,” need to be reconsidered. These terms perpetuate outdated and hierarchical perceptions of the world, reinforcing existing power dynamics. As such, it is essential for academics and students alike to critically examine and challenge the use of such terminology within academic discourse, and should rather promote a more inclusive and equitable approach to global perspectives.

I was once in an Anthropology class during my Bachelor’s Degree, through which I put myself on a high horse. We were learning about a certain society that treats women in a certain way, and my professor at the time told me to stop being “ethnocentric.” After looking for the definition of this word, I was quite surprised that someone would call me that as I always thought of myself as an accepting and understanding person. That day, I realized that the way I saw that society is the same through which others had seen mine. I learnt a valuable lesson that day that one should not pass a judgement, and therefore contribute to a continuation of hierarchical perceptions of the world.

“Us vs. Them”

Unfortunately, not everyone was as lucky as me to have Dr. Marios Sarris to call them out on their statements lacking awareness and understanding. The use of terms that reiterate political and economic goals, showcase the prevalence of a neocolonialist world. Examples such as the “global south and global north” are built on Western supremacy.

Using such terms refers to the collective perceptions and relationships within society that influence the emergence, continuation, and validation of various ideologies. These imaginaries not only shape our understanding of the world, but also dictate what is deemed acceptable in terms of questions and answers. They are not passive descriptors, but rather active influencers of societal norms. This contributes to students feeling left out, or one might even go as far as to say the continuation of Western supremacy within the classroom. Thus leading to an “us vs. them” context, wherein which I always felt the need to defend where I come from and my people, and I’m sure many others have felt the same way.

A conversation which was quite humorous and surprising during all my university years was in regards to tuition fees.

Students as Money

There is a nice link between international students, education, and Western supremacy. Throughout my personal experience and also through listening to that of others, Western societies often perceive themselves at the apex of a global hierarchy, while other regions trail behind. This perception not only elevates Western higher education as a highly desired commodity in the global market, but also underpins the discriminatory treatment faced by many international students from faculty and peers alike. Throughout the years, at least where I come from, getting a Western education was always perceived as superior. One could argue that this is a personal problem, but then again one could see the historical context through which this belief came to be and is perpetuated. Due to such, international students are frequently exploited in their pursuit of what they perceive as superior education opportunities. They encounter unreasonably high tuition fees, troubles in securing accommodation, and oftentimes face discrimination and racism within academia.

Building on the previous article titled “Navigating Western Innocent Ignorance,” some students are lucky to not have faced any kind of racism or discrimination, but this does not dictate everyones’ story. General conversation with students who are not considered to be “Western” usually entails some form of racial discrimination, xenophobia, or the challenges of overcoming the challenges that accompany their national identity while being abroad.

In reflecting on the multifaceted journey of international students, it becomes evident that their experiences transcend mere academic pursuits. The stories of the people interviewed for “Navigating Western Innocent Ignorance,” along with mine and other friends who I’ve spoken to within a casual context illuminate the intricate interplay between education, culture, and power dynamics within academic settings. At the heart of these experiences lies the desire for social integration and understanding, where a supportive faculty and inclusive environment play crucial roles. Yet, the persistence of innocent ignorance within academia, which then is no longer innocent, perpetuates outdid hierarchies and fosters discriminatory attitudes, which hinder genuine intercultural understanding.

Moreover, the commodification of international students as economic assets underscores systemic inequalities within higher education. In confronting these challenges, academic institutions should embrace diversity, equity, and inclusion as foundational principles. This includes the inclusion of all people. By fostering environments of genuine intercultural dialogue and respect, academia can cultivate spaces where all students feel valued and empowered to thrive. This, in return, turns them into well socially integrated people with the capability to thrive within their new environments and become beneficial members of society.

Ultimately, the journey of international students serves as a good reminder of the transformative potential of education. Through collective action and a commitment to integrity, understanding, and acceptance, we can work towards a future where every student, regardless of background, can realize their full potential in an inclusive and equitable academic context.

This article is also in reference to the person who told me that the problem in the Netherlands is muslims and that they should stop giving out visas and rather kick them out. You are studying to become an academic. Do better.

Maya Rakha is MA International Security, University of Groningen, Netherlands, DDRN Correspondent

Navigating Western Innocent Ignorance

Maya Rakha — Fri, 29 Mar 2024 06:56:00 +0000

Moving abroad, whether it is to study or work, is never easy. Actively deciding to move away from all that you know, and most importantly from your family and friends, in pursuit of what is thought of as “a better life,” is an extremely diﬃcult decision to make. One is faced with challenges from the day they decide to move, and then continuously as they navigate their new life. These challenges start with visa-processes and ﬁnancial diﬃculties, and continue with social alienation, discrimination, and a life that can be seen as designed to make that of a foreigner harder. This article will be written in multiple parts, starting with my personal experiences going abroad followed by a series of questions asked to others that have moved abroad regarding their experiences, challenges, opportunities, and reasons for wanting to live abroad.

The point of this article is to showcase the experiences of those moving from non-EU countries into the EU, whether that be good or bad. Understanding the experiences of non-EU nationals contributes to multiple aspects of the politics of the daily life, including the promotion of diversity, inclusion, human rights, equality, social cohesion, and policy development. With the rise of the far-right, there is the consequential rise of racism and discrimination in multiple sectors, that being socially or systematically. Thus, the movement of people from outside of the EU into the EU has made people to feel as though they are “legally, illegal”.

Moving to Cyprus

My personal story started on a small island that is not too far from home. I was 18 years old when I moved from Egypt to Cyprus. The journey started with obtaining a student visa, which involved a lot of health-related tests, including blood examinations, tuberculosis x-rays, a stool test, and a test for syphilis. This was already quite the shock as syphilis is not an infection that is known to be prevalent in Egypt. These tests were repeated again once in Cyprus.

Cyprus is known for its generally lovely, but humid, weather. The average yearly humidity is known to be at around 55%. This sets the stage for what the weather was like during September, when one had to go through the bureaucratic procedures to obtain a residence permit. The initial stages of obtaining a residence permit as a student happened in Egypt, but continued in Cyprus upon arrival. One initially had to go to an old oﬃce with wooden benches for chairs without proper ventilation or air conditioning. There were no clear instructions, and at the time there was only one person working on international students’ cases. One could sit there for any time between 30 minutes to a couple of hours. This waiting period pre-covid took place in-doors, and then resulted in n waiting outdoors in the sun and heat for further instructions. We then get a piece of paper, which serves as the oﬃcial visa paper until the card arrives, which usually happens in March of the following year. Beyond these administrative hurdles, Cyprus revealed itself as a delightful island with favorable weather, hospitable locals, and delicious culinary traditions.

“Innocent Ignorance”

The social aspect of being a student, though, revealed my ﬁrst experiences with what I now call “innocent ignorance.” The concept of innocent ignorance came to be as I was speaking to my previous employer about ignorance about cultures and traditions, and he said that it is not intentional, but rather an innocent form of ignorance. This is not in reference to the actual general cultures and traditions in Egypt, but rather the misperceived ideologies about Egypt and its people. An example of such would be the manner in which my choice of clothing prompted questions about my religious identity. As stereotypically it is thought of that all people that come from a certain background should dress or behave a certain way, highlighting the need for better cultural understanding and the challenging of stereotypes associated with being a “foreigner.” I would like to believe that with the rise of globalization, there is enough awareness and resources to educate oneself about the “outside world,” being countries outside the EU, North America, UK, and Australia. Innocent ignorance came to be as a form of ignorance without any malicious intent, on a general basis, that only explains ignorance due to a lack of knowledge or ability to acquire knowledge or understanding. This has also become the lens through which I perceive questions shaped by stereotypes such as the belief that Egyptians go to school on camels. Living amidst these stereotypes, deeply ingrained over time, poses a considerable challenge to altering perceptions of individuals in Africa and Southern Asia.

Dutch move

That being said, I currently live in the Netherlands and looking back at my time in Cyprus, I realize that I should have appreciated the sun and weather a lot more than I did. Transitioning to the Netherlands brought forth another chapter of my academic journey, marked by scenic landscapes, amicable locals, and the iconic Dutch bicycles. Nevertheless, it also presented challenges such as encountering uninformed opinions about Muslims while in the classroom, revealing the prevalence of stereotypes and “innocent ignorance.”

The Netherlands, with its picturesque scenery and diversity in cultures, became a home that I cherished. With food allergens, traveling is usually a hassle, but not in the Netherlands. Eating and grocery shopping here is quite easy for someone with many intolerances. I really appreciate the high quality of life in this country. From cycling and walking everywhere, to transparency about food, to the mostly welcoming nature of the people.

The Netherlands is a beautiful place. However, with the rise of the far-right ideology, a classmate’s uninformed remark about Muslims highlighted the detachment between personal connections and broader societal perspectives. The experience emphasizes the dehumanization faced by individuals unfamiliar with foreign cultures and traditions, even within a close-knit community. Unaware of my beliefs or anything about where I come from, a classmate of mine once conﬁdently told me that “the main issue in the Netherlands is Muslims. We should get rid of all of them, or send them to other countries, to solve our issues.” Taken by surprise, as although I would not call this person my best friend, but we were on a friendly basis during class. I then explained my visa situation and the struggles of obtaining and maintaining a visa as a non-EU national. The classmate was then caught by surprise and attempted to make what he said sound better.

Economic Challenges of Diﬀerent Currencies

One of the challenges of living abroad as a student, is the economic aspect. As someone coming from a country that is suﬀering from high inﬂation and devaluation of its currency, facilitating and maintaining my move to the Netherlands meant a big dent in my parents’ Egyptian bank accounts (shoutout to them). A substantial deposit and tuition fees that were a lot higher than those of my European classmates were required, exacerbating the struggle caused by the weakening of the Egyptian Pound. Exploring the economic context further, the cost of living in Europe, particularly as a non-EU citizen, has led to a challenging job search. Despite daily job applications, visa-related challenges have resulted in hundreds of rejections as well as a job termination due to the prolonged visa process. A recurring hurdle in the job application process is the question of requiring visa sponsorship, a query that often leads to rejection. This poses a paradox, as individuals who secure visas through employment often demonstrate a strong commitment to their roles, challenging assumptions about the dedication of non-EU citizens to their jobs. Many students faced with employment challenges resort to enrolling in universities with minimal class contributions in order to maintain their visas. Contrary to misconceptions, these students contribute signiﬁcantly to the European economy by undertaking jobs that locals may ﬁnd less appealing.

Universal Experiences

The experience of one person in two European countries should not constitute the whole, and thus a few people who live across Europe, the UK, Canada, and the USA were asked questions about their experiences moving abroad. The answers were mostly similar and unfortunately unsurprising. For example, Sari who moved to Canada due to the prospect of better opportunities, although moving away from Egypt was not his ﬁrst or favorite choice. “I used to despise the idea of living abroad, now I’m not too sure. I used to think going back home will make me whole again, now I’m not too sure,” said Sari as a response to the personal diﬃculties faced about moving abroad. He also made a comment in reference to the term of innocent ignorance, saying that he “did not really face any discrimination abroad, only seeing ignorance about where I come from and what makes me culturally the way that I am.” Unfortunately, for Ziad living in Berlin, he had a diﬀerent experience. Ziad explained how the discrimination that he faces while living in the capital of Germany are covert and not overt, encompassing “stares from people and a refusal to sit next to him on public transportation, etc.” A common challenge that we both faced is the housing crisis (in Berlin and Groningen), which is oftentimes blamed on international students.

For Abdullah, who lived in Nicosia, his highlight of living abroad was the speed of the internet. He fortunately enjoyed his time abroad. Abdullah has prolonged his student visa for a few years, in order to ensure his stay on the lovely island of Cyprus. This comes as a result of the inability to ﬁnd and maintain a job as a non-EU citizen without a visa. As for Karim in the U.S., “the biggest example of discrimination that I face is in airports. I go through random security checks relatively often. To be completely honest, that has decreased since I have been wearing my dangly earring.

I actually had an airport oﬃcer in Chicago once tell me that they still had to see whether they will let me into the country or not when I asked him if he could speed up the process and what exactly was taking so long.”

Amongst all those asked, a predominant answer to my question about wanting to move abroad is due to the economic situation in Egypt and the prospects of better ﬁnancial opportunities. In a world marked by political shifts and emerging far-right sentiments, it is crucial to understand the experiences of people who choose to move to the EU from non-EU countries. These stories contribute to discussions on diversity, inclusion, human rights, equality, social cohesion and policy development. The economic motives behind the decision to move abroad, which often stem from the diﬃcult economic situation in the home country, further highlight the global interconnectedness of individuals seeking better opportunities,

Finally, the various stories in this article illustrate the complex mosaic of challenges and triumphs that deﬁne the lives of people who have chosen to undertake the diﬃcult journey abroad. It reminds us that beyond the bureaucratic processes and economic considerations, the human experience of migration is rich in stories that deserve to be heard and understood.

Maya Rakha is MA International Security from University of Groningen, the Netherlands, and DDRN intern.