Asmaa Mahfouz is known as one of the founders of the April 6 Movement in Egypt that lead to the 2011 revolution. She is also knows as the woman who instigated the revolution on January 25 as a result of her video blog calling for action. This YouTube video, which was prepared on January 18, was posted to her Facebook site and went viral. Her speech is a very well articulated call for action in both the Egyptian context and an international context. Her rhetorical appeal to both religious and international Human Rights positions Mahfouz in a gendered place that is both grounded in Egyptian culture and reflects an understanding of the way Arab women are perceived by the international community. This presentation rhetorically analyzes Mahfouz’s call for action. Her rhetorical positioning in her religion and her references to international norms articulate a constructed position in which Mahfouz is able to speak to Egyptian people and speak to an international audience simultaneously, positioning herself within an online space that allows for alternative political representations. Her political discourse uses both Islam and Human Rights ideological concepts to break down current existing dichotomy between them (religious vs. secular) and instead establishes a call that transcends the limitations of both in what Habermas calls a “postsecular” stance, further illustrating Charles Taylor’s argument for the need to revise our definition of secularism. By remaining grounded in her cultural and religious context, however, Mahfouz’s political cry is gendered. She draws from essentialist notions of gender ideology embedded in Egyptian society to represent a “feminine” call representing the nation. Mahfouz’s voice, drawing on pathological rhetorical appeals, thus becomes the voice of Egypt. Her cry for help and protection is heard in the public international context as such. This paper will address the non-Western context in which political calls for action are made and the religious constructions of Mahfouz’s text. I argue that Middle Eastern feminists resist identifying with Western feminists because of their ideological differences, thus creating a rhetorical discourse purposefully situated outside of and in opposition to Western discourse. This analysis utilizes an interdisciplinary and intercultural approach to texts in non-Western contexts and provides insights into a very neglected area in Rhetorical Studies and provides an understanding of the reciprocal relationship between religion and secular ideology in the public sphere.