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Queering the Qur’an? Sacred Ripping and the Holy Homonationalism

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It may be hard to imagine that here, in the hot and humid Texas, being queer is “cool.” Believe it or not, Houston has a lesbian mayor and one of the first transgender judges in the nation. Hell, if it was not for the rest of Texas, gay marriage could possibly be legal in the land of Lawrence vs. Texas. But, the “feel-good” hegemonic queer culture in Houston is at best an epitome of American exceptionalism with an intense love for gay/queer normativity, or what Lisa Duggan has termed homonormativity. In fact, there is no shortage of queer and trans activists who care about nothing more than voting a gay politician into the office and participating in the Human Rights Campaign galas. There is no shortage of artists and academics that go out of their way to be queerer than a four dollar bill, but turn into the three wise monkeys and turn their queer faces away when it comes to questions of “war on terror,” military violence, Islamophobia, and Israeli pinkwashing.

The queer community in Houston cares less that Annise Parker, the much celebrated lesbian mayor of Houston, is actively building partnerships with Israeli companies and promising to bring Israel’s “successful” model of governance to Houston. In fact, homonationalism is the condition of possibility in the Houstonian queerdom. To belong to this queerdom, you have to pledge allegiance to the greatness of America and its freedoms. I am afraid this trend is not particular to Houston. But, I live here now and feel, more vigorously than ever, the violence of a particular form of homonationalism that is predicated upon a selective secularism that dares not to critique Christianity, but happily attacks Islam.

Here is an example: In December, I co-curated a queer art show in Houston, and made a point of opening the show with a Rick Perry parody, through which I hoped to address the relationship between Islamophobia, homophobia, homonationalism, and pinkwashing. Things seemed to be going well until the end, when a performance froze me with disbelief in my seat. One of the artists, an undocumented gay man who was a part of the main show, started the open mic by preaching as he tore pages of the Qur’an. Not believing my eyes and shocked at the sight of torn pages of the Qur’an on the stage, I repeatedly asked the person who was sitting next to me—the co-curator and a friend of the Qur’an-ripping artist—what in the world was going on. Dismissing my question, this “progressive” white queer artist and academic colleague nodded at the performer, cheering him on. Letting out a “yeah, tear it” scream as the performer tore the picture of a Christian fundamentalist after Qur’an, this colleague seemed to share a moment of solidarity with the performer. Equating the Qur’an with the photograph of a homophobic Christian politician, the ripping act purported to convey that the two icons are material objects that respectively signify Islam and Christianity and carry the same weight in their arbitrary relation to the referent: religion. This seemingly neutral and simultaneous critique of Islam and Christianity seemed to assume religion to be universally oppressive to a homogenous global queer community who should relate to an imagined community of secular queers.

It was only after this artist’s Qur’an-ripping performance that I learned about previous versions of this piece, which involve the blindfolded artist reading a “modified version” of the Qur’an and stomping on it. While earlier performances seem to involve the Qur’an, in a performance posted on his website after the December event, the artist is holding a bible and wearing a cross around his neck, as he re-tells the story of Sodom. I am not certain whether his bible performance (which does not involve tearing or stomping) was instigated by the buzz and the tension that arose after his act at the December show. Regardless, he starts the bible performance with these words:

"Dear brothers and sisters. Dear enemies and friends. Thank you for being here tonight, celebrating the freedoms that we enjoy in this country; the freedom to express ourselves; to express our sexuality through art. But it hasn’t always been like this. And actually, in present times, there are places upon the surface of this earth, where you could be decapitated if you depict homosexuality though art, or if you even whisper the word fuck."

Interestingly, the secularist artist’s critique of the bible culminates in the same result as the Qur’an-ripping performance: a civilizational division between the freedom here in the United States and death over there. To show his objection to religion in general, the secular undocumented queer artist who probably cannot afford to challenge American nationalism because of his immigration status, tears the picture of a Christian right politician, but not the bible or a sacred text of American nationalism such as the US Constitution. In fact, he practices his “freedom of speech” according to the permissible limits of freedom and speech within the realms of American nationalism and the neoliberal security regime.

As I watched the Qur’an-tearing performance in a state of shock and betrayal, I painfully felt a sense of vulnerability to hate speech in a seemingly safe “progressive” queer space. To my disappointment, the “progressive” audience who saw the act did not find any issue with the sheer Islamophobia of it. I am not sure if the queer artist and his sympathizing audience realize the extremely offensive nature of tearing the Qur’an and the injury that it inflicts upon Muslims—“secular” or “religious”— in the way that tearing other religious texts may not. (Although, I cannot stop thinking that that this fellow secular queer would not dare tearing the Bible in front of a secular and religious audience in Texas).

The Qur’an for many practicing Muslims is considered to be one of Prophet Mohammad’s miracles, and as such is a sacred text. Even for many non-practicing Muslims, the Qur’an is a part of a habitus and entangled with cultural realms that are not necessarily religious. For example, placing the Qur’an on the Persian new year altar (a pre-Islamic tradition), casual “I swear to Qur’an” utterances in daily conversations, kissing the Qur’an before traveling, and carrying wallet-size Qur’ans for protection, are all parts of the everyday lives of many practicing and non-practicing Muslims in Iran. In fact, the rigid binary of secular and religious is a fiction that ignores the reality of people’s everyday practices, making any in-between position impossible and unspeakable. The tearing of the Qur’an inflicts injury not just against one’s religious beliefs, but as Saba Mahmood has argued in the case of the “Muhammad cartoons,” against “a structure of affect, a habitus, that feels wounded.”

Inflicting injury on Muslims is only one part of the story. What is implicit in the act of tearing the Qur’an is the racialization of Muslims, especially in the post-September 11 era. Seeing Qur’an-tearing as a critique of Islam, the religion, and not as an attack on Muslims (who are assumed to be duped and in need of liberation and enlightenment), hinders the violence to which Muslims are subjected in North America and Europe. The casual dismissal of this act as a “critique” of Islam’s homophobia minimizes the racism that underlies this performance of secularism, which eerily resembles Christian book-burning rituals.

How does one explain the silence of the progressive audience in the face of this symbolic violence against Muslims, when no other form of blatant racism would have been acceptable in the age of neoliberal tolerance? I believe that this silence stems from the normative understandings of religion that of a clash between “western” secularism/queer freedom and the traditional religiosity of Muslim homophobia. Scholars who have historicized the discursive formation of the secular and the religious as binary opposites in modernity have questioned how the common understanding of secularism became the separation of private religious belief and public life.

Set against an abstract notion of religion, secular has come to mean a range of privileged positions: anti-religious, humanist, non-religious-but-“tolerant” of religion, “modern,” western, and, yes, ironically, Christian. Christianity has come to be aligned with progress, tolerance, freedom, and secularism, while, as Minoo Moallem has argued, Islam has been associated with fundamentalism, oppression, blind submission, violence, and intolerance. In fact, despite the crucial role of Christianity in the Euro-American worldview, the “west” has established itself as secular and rational vis-à-vis its religious and “traditional” others, who more often than not happen to be Muslims.

The opposition of Islam to secularism of the “west” is not limited to the “liberal secular” position, but includes the Christian right. On one hand, neoconservatives and fundamentalist Christians such as Rick Perry advocate religious prayer in schools and warn the American public about the “attack on religion” and the demise of heterosexual family values and American patriotism, while simultaneously pushing for secularization and “democratization” through regime change in the Middle East. On the other hand, anti-religious secular fundamentalists, who ignore the deeply imbedded Christian thought in the secular west, dismiss likes of Perry as exceptions to the liberal secular rule and cast the Euro-American worldview as the secular opposition to Islam. If the Christian right seeks a return to Christian values, liberal secularism considers “scientific” reasoning and “objectivity,” performances of avant-garde artistic expression, freedom of speech, and rationality to be secular and free of religious “prejudice.” The liberal secular subject of American democracy is assumed to be prior to the dominant neoliberal discourses that produce the illusion of the self-governing free individual with a choice to be religious or irreligious.

And now more than ever, “queer” has come to mean ridding oneself of religious “prejudice” to be “free-thinking” and to be secular. If the religion-tolerant non-religious “queer” takes pride in the greatness of liberal secularism’s “freedom of speech,” while politely smiling at the religious other to be respectful according to the norms of American multiculturalism, the “politically-incorrect” queer takes an in-your-face approach to assert her/his secularism in the name of “freedom of speech.” The latter, the one who assumes to be miraculously (miracles of the secular kind) outside of every norm (while being complicit with norms such as homonationalism), takes it in his own hands to tear the Qur’an and stand/stomp on it naked to enlighten and liberate the backward Muslim, by proving through his missionary art that “it is just a book.” Hallelujah! The avant-garde queer artist has practiced his “freedom of speech,” or more precisely, hate speech, freely uttered in the name of freedom.

According to the queer liberatory reason, the practicing Muslim queer must be suffering from false-consciousness, is most likely unaware of human potential, or backward and traditional. Whatever the reason may be, the queer practicing Muslim is in need of liberation by the enlightened secular queer. Of course, through a teleological narrative of progress and Orientalist collapse of the Middle East with religion, the Middle East comes to represent homophobia and queer death, while the “west” comes to stand for queer freedom and life. In this clash of freedom and unfreedom, the most sacred form of queer liberation comes in the guise of art. While critique has come to be secular (courtesy of Enlightenment), it is secular queer art that is exempt from critique, for no free-thinking liberated modern queer would “censor” artistic expression! Here is when religious text is not sacred (“Get over it, it’s just a book!”), but secular art is (“Do not suffocate artistic expression and freedom!”).

Perhaps, the fact that the Qur’an-tearing performer is an undocumented Latino gay man also contributed to the silence of the “progressive queers” in the face of Islamophobia. This silence and the refusal to acknowledge the injury of the hateful Islamophobic Qur’an-tearing act highlight the superficial understandings of racial inequality and the hypocrisy of so-called progressive queers. They happily embrace neoliberal multiculturalism that manages dissent, effectively silencing the injury felt by queer Muslims. To dismiss hateful acts when performed by non-white queer artists is itself a racist position that characterizes US racial and sexual identity politics. In fact, the progressive white queer subject reinstates her/his position of racial superiority vis-à-vis a fetishized and homogeneous category of “people of color,” by treating her/his non-white others as special groups with special license to Islamophobia (“It wasn’t me. They did it to each other!”). For those who are subjected to Islamophobic violence, however, it matters little who inflicts the injury (queer or not, immigrant or not, white or not). Why should we assume that an undocumented Latino gay immigrant would not be complicit with homonationalism?

Of course, this incident is not particular to Texas, but is related to the rampant Islamophobia that is at the heart of US imperialism. Increasingly, this mission acts in the name of defending “gay rights” and liberating queers from in the Muslim and Arab World. The civilizing mission is not just the work of the militarized state and the homophobic Christian right, but is a part of neoliberal governmentality that involves secular “queers” who are complicit with US homonationalism. Perhaps, rather than queering everyone and their mothers, assuming queer to be inherently subversive, and cheering Qur’an-ripping art, it is time to rip the holy secular queer cloak and allow critique to apply to the much celebrated notion of “freedom,” even when it is articulated through artistic expression.


Syrian Pound at 90 per Dollar as Government Intervenes

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 The Central Bank has managed to bring the Syrian pound back down into a manageable trading range. It had plunged to an exchange rate over 100 pounds to a dollar. It is now below 100 to a dollar. How did it do this?

 

Reports are that the central bank sold only 2 million dollars. Yes, only 2 million dollars in order to calm the market. One friend reported paying 113 pounds for a dollar in Aleppo on Wednesday 7 March. On Thursday morning, the pound had risen to a range between 89 and 91 per pound. Six hours later it hit 103. The rate was bouncing all over the place between 85 to 113 per dollar; there was no real price.

If the Central Bank can hold the price of the pound below 90 per dollar, it will be doing very well. That is where it really belonged before the revolution. Syria had been pursuing a suicidal strong-pound policy for years. The artificially high rate of 47 pounds to a dollar ignored imbalances in the economy. It undercut Syrian exports and inflated the cost of doing business in Syria, which has too many impediments and too few attractions for foreign investment.

Most important, however, was that the strong currency encouraged Syrians to buy foreign goods well beyond their means. In effect, the government was giving Syrians free foreign currency to buy cars and other goods that the country could ill afford. This made Syrians feel good, but it ignored the real costs. The strong currency ignored the decline of oil revenues. The government was ignoring its costs which were rising. The government needed to down size and let go of workers, but it refused to do so, preserving the bloated and inefficient public sector industries.

Government costs of expanding subsidies were also draining the treasury. Fuel and food subsidies were sky-rocketing with the growing population and rising commodity prices.

The government has cut its expenses by half in allowing the currency to fall to 89 pounds to a dollar.

Traditionally economic bubbles are followed by a fall of asset prices by roughly 45%.  The Syria currency has fallen by 45%, should it stay at 89 pounds to a dollar. Of course, Syria is not going through a tradition economic bubble because it has a broad-based social revolution on its hands, but one should not ignore the economic causes of the Arab Spring. Economic failure underpinned this revolution.

If the Syrian revolution succeeds, it will be important for the revolutionary government not to repeat the bad economic choices of the Assad regime. Of course opposition parties have been almost silent on their economic prescriptions and plans, if they in fact have any. The cause of this silence is because most Syrians know precious little about economics, but more importantly opposition parities do not want to tell Syrians the bad news. They will have to cut government jobs and expenses.

If the Assad regime is forced to cut government jobs, stop subsidies, and allow the currency to trade at a more manageable rate, it will be blamed for the collapse. The new government will escape much of the blame for the terrible shape of the Syrian economy and will escape the necessity of imposing an austerity plan, which must be done by someone.

The new Egyptian parliament faces a gargantuan task in dealing with the economic troubles bequeathed it by Husni Mubarak. Few believe that it will be able to swiftly guide Egypt down the road of significant belt tightening and the rationalization of a public sector and monopoly industries that are not competitive.

The Syrian uprising is being driven largely by political factors, but one should not ignore the numbers. Ehasani, who has been writing for Syria Comment for over five years, has consistently warned us that Syria’s economic numbers do not add up. Eventually, reality would mug Syrians.

[This post was originally published on Syria Comment]

An Emerging Memorial Space? In Praise of Mohammed Mahmud Street

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Mohammed Mahmud Street, also known as sharei’ uyuun al-hurriyyah (the street of the eyes of freedom), is becoming an iconic space. The street has been recently discovered by numerous photographers and passersby, not only for its mesmerizing graffiti but also for the curiosity it has raised; for the remembrance of the martyrs who were killed there; for journalists who still want to investigate the violent events that took place around that area during the course of the past year and follow-up on how the quarter is coping with the barricades and walls erected by security forces; for its dwellers who suffered not only from skirmishes but also the use of lethal- and tear- gas by anti-riot police during successive clashes; for its popular cafés juxtaposing  the murals; and, last but not least, for those who still remain nostalgic about popular life around the old campus of the American University in Cairo (AUC).

Mohammed Mahmud is one of the main streets leading to Tahrir Square. It includes the back entrance of AUC. This street will remain a memorable space for the revolution because it witnessed some of the most dramatic and violent moments this past November, December, and February, including the gassing, killing and disfiguration of hundreds of protesters by Egyptian police forces. During these events, police gunmen and trained snipers had reportedly targeted (and in some case eliminated) the eyes of protesters.

In the aftermath of clashes between protesters and security forces that took place between 19 and 24 November 2011, Mohammed Mahmud Street witnessed the erection of a cement block-stones-wall that cuts it in the middle and separates it into two different areas. It also witnessed the destruction of this same wall in February 2012 by the revolutionaries and residents who at the time were engaged in similar confrontations with security forces. It later witnessed the construction of more walls and barriers that blocked various side streets leading to the main parallel Sheikh Rehan Street, the location of the monumental Ministry of Interior, currently protected by tanks and wired checkpoints.

Of greater importance, during the entire year of 2011, the wall of the old campus of AUC witnessed fantastic mutations and transformations on weekly bases, epitomized in a constant war that entailed the painting of walls. Specifically, it was (and continues to be) a war between a set of highly creative graffiti painters and the military junta’s security personnel who insisted hopelessly on repainting the walls in white to erase the mocking slogans, the daring insults against the Supreme Council of the Armed Forces (SCAF) and the hilarious drawings. Apart from mockery, and sardonic irony, the theme of commemorating the martyrs is what is most moving about these murals.


Wall on Sheikh Rehan Street, which crosses Mohammed Mahmud. Here appears artist Alaa Awad. 3 March 2012


Mohammed Mahmud Street Wall. 21 February 2012


The martyrs wall” on Mohammed Mahmud Street. 21 February 2012.


Portrait of Sambu on Mohammed Mahmud Street wall.  Sambu had reportedly seized a gun from police forces in an attempt to defend fellow protesters who were being violently attacked. He was sentenced three years jail. 21 February 2012


A painting inspired by popular Egyptian art. The buraq drawing had been added a day before this photo was taken. 3 March 2012


Mohammed Mahmud Street wall in the wake of violent encounters between police forces and protesters, many of whom lost their eyes. December 2011

During a million-person Friday protest last September, the ultras football fans had occupied most of Tahrir Square. They filled Mohammed Mahmud Street with music, while peacefully carrying banners and chanting their famous slogans. Many kids and young men were seen sitting on top of the AUC wall on Mohammed Mahmud, while many graffiti artists were laboriously painting the walls.


Mohammed Mahmud Street during a Tahrir Square Friday million-person demonstration, in which Ultras football fans were visibly present. September 2011

The AUC wall was erected some meters higher after the November and December battles that took place on Mohammed Mahmud Street and its surrounding areas. These events led to the looting of the headquarters of AUC and the wounding of several university security guards. In an attempt to erase the graffiti, Egyptian authorities repainted the wall with a yellowish-white paint in preparation for the commemoration of the one-year anniversary of the January 25 Revolution. 


Individuals erasing graffiti in preparation for official celebrations of the first anniversary of the January 25 Revolution.

It was only a day later when the whitened wall was once again filled with fantastic drawings.  The murals provided a visual expression for almost every single violent attack by security forces, which often entailed the gassing and killing of protesters. Thus the wall had graffiti displaying protestors in masks, as well as disfigured one-eyed protesters. In the wake of the massacre of the Ultras Ahlawy in Port Said, a painting appeared on the wall depicting the martyrs of the Ultras as angels resting in heaven. Another showed them being carried in a sarcophagus in a funeral in ancient Egypt. Daring talk show host Yusri Fuda, late President Gamal Abdel Nasser, female protestors who were stripped naked and publicly abused by security personnel, as well as numerous revolutionary martyrs keep on appearing and reappearing on the murals, like revenants from another world.


Mohammed Mahmud Street Wall. 21 February 2012


Mohammed Mahmud Street murals showing masks, lethal gas, individuals who lost their eyes during clashes with police forces. December 2011 


Mohammed Mahmud Street Wall. 21 of February 2012


Mohammed Mahmud Street wall repainted a day after the celebrations of the first anniversary of the January 25 Revolution. Text reads, “The street of the eye of freedom.” 26 January 2012 


Mohammed Mahmud Street wall repainted with graffiti after Egyptian authorities had erased previous paintings using white paint. 26 January 2012

All the violent encounters and clashes with the junta were wonderfully recorded on the walls of this memorable street. These vivid images have virtually turned Mohammed Mahmud Street into a temple, or rather into a  ‘memorial space’ that is constantly visited and photographed--at least before graffiti withers away once again. Mohammed Mahmud is also becoming a space for posing and for taking group photographs against its fantastic murals.  It is not unusual to observe passersby on the Street telling bystanders and complete strangers about their experiences and memories of the revolution.


Visitors photographing and being photographed on Mohammed Mahmud Street.  21 February 2012

On 24 February 2012 the walls of Mohammed Mahmud Street were once again (and perhaps for the twentieth time) repainted with white paint. Left intact was the mural of the Ultras’ martyrs and the Pharaohs paintings located near the entrance of the AUC gate. This is in itself revealing. It was left untouched perhaps because the Ancient Egyptian funeral proceedings—or specifically fear of the “curse of the Pharaohs”—must have deterred the junta’s agents from erasing this wonderful mural. The painting must have moved the professional erasers, or, as I would call them, the professional wall-whiteners. But no one knows for how long this piece of art will survive on the wall. 


Mohammed Mahmud Street wall. 21 February 2012


Mohammed Mahmud Street wall showing pharaonic themes painted by Alaa Awad. 21 February 2012 


Mohammed Mahmud Street wall. 21 February 2012


Mohammed Mahmud Street wall. 21 February 2012

Similarly, all the graffiti painted on the concrete walls or barricades located on the side streets off Mohamed Mahmoud have been erased using the white paint. But on 27 February a huge graffiti with an impressive portrait of late martyr Azharite Sheikh Emad Effat appeared on these barriers near the former library of AUC’s “Greek Campus.” 


Portrait of the martyr Azharite Sheikh Emad Effat who was shot dead during clashes between protesters and security forces in December 2011.

The ebbs and flows of these artistic expressions reveal that revolutions are all about a dynamic process. It is a process that involves precarious forms of contestation that continuously foster creativity and a strong desire for recording the moment photographically, before it once again withers away.

"A Separation" Buried Under the Dust of Politics

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A Separation, Asghar Farhadi’s Oscar winning film, gave Iranians a reason to come together and celebrate this moment, which could have potentially taken the focus away from war and nuclear program. The media on both sides, however, missed the moment.

On Sunday, 26 February, Asghar Farhadi began his acceptance speech by greeting “the good people of my homeland” and saying:

“Many Iranians all over the world are watching us and I imagine them to be very happy. They are happy not just because of an important award or a film or filmmaker, but because at the time when talk of war, intimidation and aggression is exchanged between politicians, the name of their country Iran is spoken here through her glorious culture, a rich and ancient culture that has been hidden under the heavy dust of politics.”

The news went viral on Facebook and Twitter. YouTube clips captured the moment when Farhadi held the golden statue for Best Foreign Film. The Guardian’s Saeed Kamali Dehghan reported that millions of people in Iran had stayed up to watch the Oscars on their satellite televisions. A special Facebook page aggregated messages from well wishers. Iranian journalist Reza Asadi tweated, “Imagine: Iranians are now waking up to find the world is talking about its cinema, not its nuke, for a change." The jubilations even echoed through Iran’s prisons. More than fifty political prisoners congratulated him for winning the Oscars.

So, how did the media capture this moment and heed his call to go beyond politics du jour? Alas, habits being hard to break, even this marvelous opportunity was used instead as a platform for media on both sides to go ballistic.

No sooner had Farhadi held the golden statue in his hand than Haaretz led with the inflammatory AP/Reuters generated headline ”Iranian film beats Israel's 'Footnote' at Academy Awards.” This set the tone for all Western media that followed.

Yahoo’s Jonathan Crow wrote: “Farhadi inserted himself in an increasingly rancorous geo-political debate and followed by stating how his speech might be unpopular with certain segments of the American public.”

In a further bow to the current saber-rattling concert, the AP’s Jerusalem correspondent interviewed Israeli filmgoers to get their reaction to A Separation. In that piece, Moshe Amirav, a political science professor at Hebrew University in Jerusalem, said he “didn’t stop thinking about the bomb the whole time” he was watching “A Separation.” Several US national and local news outlets picked up this article, including National Public Radio (NPR), The Washington Post, and The Guardian, without any counter narrative to this distorted view of Iran.

Thomas Erdbrink of The Washington Post, based in Iran since 2001, even called the win "the best public diplomacy for the Islamic Republic in many years.”

If Western media clearly missed an opportunity to use the beauty of art and culture to bridge lingering political differences, what were, one might ask, the reactions of the Iranian media, which one might think could have seized the opportunity to show grace and magnanimity in response to such an olive branch coming from, of all places, Hollywood?

Unfortunately, the Iranian regime, as the saying goes, never misses an opportunity to miss an opportunity. Its media outlets also used the Oscar win as a stage to promote their own political agenda. The state media called it a triumph over the “Zionist regime.” Finding Oscar-winner Farhadi’s acceptance speech much too mild and accommodating, Fars news—often derided as “False news”decided to fabricate part of the speech and put the following words in his mouth: “I proudly offer this award to the people of my country who, despite all the tensions and hostility between Iran and the West over Iran's nuclear program, respect all cultures and civilizations.”

What Farhadi, in fact, said was: “I proudly offer this award to the people of my country, the people who respect all cultures and civilizations and despise hostility and resentment. Thank you so much."


[Commentary on the Oscars. Image from Fars News]

Out of embarrassment, Fars News later removed the fabricated excerpt, but it was already too late. The original version had been captured by bloggers and went viral on the Internet.

As for Iranian regime mouthpiece Press TV, it simply republished the English version of the Fars News report of the film’s Oscars victory in English with minor modifications. Press TV also played Asghar Farhadi’s tape of his acceptance speech without letting viewers hear what he actually was saying.

Ironically, as London-based journalist and writer Kamin Mohammadi reminds us in her piece, A Separation almost did not happen:

“Back in 2010, Mr. Farhadi had criticized Iranian cultural policy for isolating a number of prominent cineastes. The production license for 'A Separation'which was then shootingwas immediately revoked. The Ministry of Culture accused Farhadi of advocating on behalf of "counter-revolutionary" moviemaker Makhmalbaf and the ban was not lifted until Farhadi publicly distanced himself from other controversial Iranian filmmakers.”

Think ProgressAli Gharib’s wrote: “Iranian State Media Apparently Did Not Listen To Asghar Farhadi’s Oscar Acceptance Speech.” Unfortunately, neither did the media in the United States. Or perhaps they did listen but did not hear anything that quite fit the saber-rattling narratives the world has been fed by the US, Iranian, and Israeli propaganda machines.


Additional links:

 

‘Virginity Test’ Doctor Acquittal Reveals Military Judiciary Shortcomings

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Disappointed but not surprised, lawyers and supporters of Samira Ibrahim blamed a verdict issued Sunday acquitting the military doctor that Ibrahim accused of carrying out a so-called “virginity test” on her and six other women last year on the fact that the case was heard in the military judiciary. 

Following the verdict, Amnesty International issued a statement saying this is proof of the military judiciary’s incapability to handle human rights violations.

“This decision is not only a travesty of justice but further proof that cases of human rights abuses by the military should be dealt with in civilian courts,”said Hassiba Hadj Sahraoui, the Deputy Middle East and North Africa Director at Amnesty International, in the statement.

Adel Ramadan, a lawyer with the Egyptian Initiative for Personal Rights, which represented Ibrahim in the case, said that as a civilian facing a military defendant in a military court, Ibrahim did not stand a chance.

“We insist that we have enough evidence to prove the occurrence of ‘virginity tests,’ but we need a true independent judiciary to go to, and not a body that is part of the military, which is involved in the crime,” said Ramadan, adding that the military judiciary is designed to offer protection for the military and gives no rights to the civilian side in the case.

Nearly a year after Ibrahim’s lawyers filed the lawsuit in the military court, the military judge announced Sunday that the defendant, Ahmed Adel, was innocent of charges of indecent behavior and disobedience of military orders.

The military judiciary system only allows lawyers to represent the defendant but not the plaintiff. With no official standing in the case, Ibrahim’s lawyers say that they faced difficulties through all the stages of the case because they were only able to advise the military prosecutor, rather than try the case themselves.

Ramadan says they consider the military prosecutor an adversary rather than an ally.

In March 2011, Ibrahim and other women announced that they had been subjected to “virginity tests” during their incarceration in military prison after being arrested while protesting in Tahrir Square on 9 March 2011.

Human rights lawyers filed a case against Adel, who was identified by the victims as their assailant, in April of last year in the military prosecution, accusing him of sexual assault.

Eight months later, the case started being heard in a military court after the military prosecutor had downgraded the charge to indecent behavior, a misdemeanor.

“The role of the media and civil society is what pressured the military court to start hearing the case, but we didn’t have a lot of hope since we don’t consider the military judiciary neutral,” says Ramadan.

In addition to the judge, the prosecution and the defendant, all the eyewitnesses who exonerated the defendant are members of the military.

The state-run daily Al-Ahram reported that while announcing the verdict, the judge said that he based his ruling on the eyewitness accounts of military prison employees who denied that the incident took place, in addition to contradictions in the accounts of Ibrahim’s witnesses.

“The case does not include any indicting evidence; all the witnesses that were brought in to testify against the defendant denied the incident,” said Mohamed Desouky, the lawyer the doctors syndicate appointed to represent Adel.

Ramadan, however, says that the contradictions in eyewitnesses’ accounts that the judge referred to only involve the names of the employees present during the tests, which he said the victims are not expected to know, while their accounts of the details of the incidents match.

Civilian testimonies supporting Ibrahim’s case were disregarded because they were not enough to counter testimonies in favor of the defendant, Desouky said.

Another virginity test victim testified in the case, in addition to Human Rights Watch researcher Heba Morayef, activist Mona Seif and CNN journalist Shahira Amin. All testified to being informed by three different members of the ruling military council that the virginity tests occurred.

An administrative court issued a verdict in December, based on a case filed by Ibrahim, banning future virginity tests on female detainees in military courts. At the time Ibrahim’s lawyers said that due to the separation between the military and the civilian judiciary, the verdict would not help prosecute the doctor in military court.

“Unfortunately, the Egyptian law gives immunity to military officers in case they commit a crime against civilians, as the military court is the one that views the case, and the general prosecutor has no power over it,” says Ramadan.

Despite the ruling from a civilian court against virginity tests, Desouky said that Sunday’s verdict from the military court does not only acquit the defendant but it denies the occurrence of virginity tests in military prisons at all.

“At the doctors syndicate, if anything like that had occurred we would punish the doctor internally. We discussed the witnesses as a neutral side because this is an issue that touches on the dignity of women,” said Dessouky. “But nothing was proven.”

A staggering contradiction appears between the prosecution of the military doctor in ten sessions over the course of three months, and the ones that thousands of civilians who have been tried in military courts throughout the last year received, which those that were released said only lasted for a few minutes.

“The military court is allowed to hear cases involving civilians but the civilian judiciary is not allowed to hear cases involving military even when the victims are civilians,” says Ramadan.

Ramadan also says that important evidence that Ibrahim’s lawyers were asking for wasn’t admitted in the case by the military prosecution. The lawyers’ demand to include records that indicate who was on shift in the military prison on the day of the incident was ignored. Ibrahim’s lawyer was also not allowed to make a closing statement in the last session of the case.

Only the prosecutor has the right to appeal the verdict. Dismissing him as one of their military opponents, Ibrahim’s lawyers intend to take their case to international courts, they say they are considering turning to the African Commission on Human and People’s Rights, a regional court that hears cases that have exhausted all national legal avenues.

The head of the military judiciary, Mahmoud Morsy, issued a statement following the verdict saying that it proves that the military judiciary, just like the civilian, does not succumb to any pressure and only rules based on the judge’s conscience.

The verdict evoked angry reactions from activists and supporters of Ibrahim, who has become one of the symbols of resistance in Egypt for standing up to the military.

 Ibrahim, who, according to eye-witnesses, cried and fainted after hearing the result of her battle that dragged on for over a year, agreed with commentators that the judgment is an injustice to the country and not to her person.

“No one violated my honor; it’s Egypt’s honor that’s been violated,” Ibrahim posted on her Twitter account following the verdict.

[This article was originally published in Egypt Independent.]

Those Who Lie on Behalf of the Military (video)

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The following video was released by Askar Kazeboon (“military liars”) campaign in commemoration of the forty-day anniversary of the Port Said massacre and the events that followed it. At least seventy-four individuals died in the clashes that ensued in Port Said stadium on 1 February 2012, and at least fifteen were killed in related country-wide protests between 2 and 6 February 2012. To date, no one was held responsible for these deaths. 

The video includes footage of Egyptian security forces attacking and shooting at protesters. It also shows various members of parliament sidelining allegations that security forces employed deadly force against unarmed protesters, and in some instances claiming that the protesters were hired mercenaries. Below is the text that accompanied the video (translated from Arabic).

“Forty days have passed since the Port Said massacre, which occurred under the rule of the military and supervision of the ministry of interior. Yet thus far no one has been held responsible and no word has come from the fact-finding commission, which seems to have disappeared, perhaps until it finishes “fabricating” the facts! Worst still, they [the military] humiliated the martyrs and have shown no mercy in dealing with those who have demanded justice on behalf of the martyrs and their families. The voice of freedom they heard from the ultras fans scared them and thus they tried to silence it using all possible repressive and thuggish tactics, and using, as usual, lies—except this time through the People’s Assembly! [Members of Parliament said,] “There are no birdshot bullets, no teargas, no martyrs, no revolutionaries, and, while we’re at it, no revolution..” He who is silent about the truth is a deaf devil. And these gentlemen are denying and concealing the truth. Down with the rule of the lying military and those who follow it…The will of the people will prevail.”

Egypt Media Roundup (March 12)

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“MB says to sack members who support Abol Fotoh”
The Brotherhood is intent on dismissing members who support Abol Fotoh’s candidacy for president.

“Rights activists appalled by doctor's acquittal in virginity tests case”
Cairo court declares innocent the doctor who conducted virginity tests on female protesters.

“FJP women say rights 'go beyond' international laws"
Female MPs talk about their take on women’s rights and criticize women’s institutions of the former regime.

“Wanted: maybe a president?”
Egypt enters the presidential race with a complex political situation.

“Cabinet, People's Assembly to discuss cutting petroleum subsidies”
The government mulls cutting of fuel subsidies amid shrinking budget concerns.

“Why Egypt moved against unregistered NGOs”
Fayza Aboulnaga presents to Washington her arguments for the foreign-funded NGO trials she initiated.

“Is Egypt's women's movement strong enough to face threats?”
Political marginalization and the legacy of Suzanne Mubarak haunt the women’s rights movement in Egypt.

“Old attitudes stand in the way of a new Egypt”
Tamer Fouad reflects on Egyptians’ attitudes of seeking stability and paternalistic leaders.

“Complaints against Al-Aswany, Ghoneim and others referred to military prosecution”
More than 700 against public figures submitted to a military court.

“SCAF Advisory Council chief announces bid for Egyptian presidency”
Former information minister Mansour Hassan joins the presidential race.

“EGYPT: Thousands of refugees miss out on UNHCR living allowance”
As Caritas closes its Cairo office, many refugees lose their only sources of income.

“Military courts are a weapon: An interview with Amal Bakry”
Amal Bakry of No to Military Trials for Civilians campaign comments on the continuing practices of civilians tried in military courts.

“17 police officers demoted for growing beards"
More officers are demoted as the scandal over the rules of the Interior Ministry against its employees growing beards continues.

“The Muslim Brotherhoods: force of change and enemy of the imperialist west?”
Café Thawra criticizes the MB’s strategy of dealing with SCAF and its neo-liberal economic policies.

“Nose job ends Salafist MP’s political career”
Salafi MP “lies” about nose job, resigns from al-Nour Party.

“Passing the buck: Who lifted the travel ban on indicted foreign NGO workers?”
SCAF, the Brotherhood and Abul-Naga all deny involvement in the lifting of the travel ban.

“Brotherhood deputy chairman El-Shater visits Qatar”
El-Shater will raise a number of issues with the Qatari government, including funding.

“Retired Israeli general: Egypt’s generals urged us to pummel Gaza” 
According to a retired Israeli general, Egyptian generals gave green light for the 2008 invasion and even encouraged the operation against Hamas.

“Farmers stand up to former Mubarak regime stalwart” 
Fayoum farmers displaced after a secret land deal with the jailed Land Minister are still fighting for their rights

“Gambling on imagination” 
A second woman joins the presidential race in Egypt.

“FJP meets with various party heads to discuss formation of coalition government” 
The Brotherhood starts negotiating for a new cabinet before the Parliament is to vote on the survival of the Ganzouri government

“A judgment in absentia has been issued on Kamal Abbas, CTUWS general coordinator, of six months imprisonment”
General coordinator of Center for Trade Union and Workers’ Services was sentenced to six months imprisonment for insulting a public officer.

In Arabic:

 “عـن مصـر التى لا تركـع”
Rabab Al-Mahdy criticizes SCAF and politicians for playing the “foreign plots” card to preserve their own interests.

“الصحف القومية ترفض تصريحات "فهمى" بتغيير 48 من قياداتها 18 مارس.. وتطالب "الصحفيين" بجلسة طارئة.. و"عيسى": إنهاء مدة عمل كل رؤساء التحرير كلام غير منطقى.. و"قنديل": "الشورى" غير مؤهل للقيام بذلك”
Ahmed Fahmy, the speaker of the Shora Council, announced that editors-in-chief of state-owned press will be changed, prompting protests by journalists and fears that the Muslim Brotherhood will take over state media.

 “التحقيقات تكشف تلقى جمعية أنصار السنة لـ 223 مليون جنيه من الكويت وقطر”
The investigation into foreign-funded NGOs continues as a Salafi NGO is implicated in illegally receiving millions from the Gulf.

“ثانى أفضل مرشح بعد مبارك
Khalid al-Bary comments on Hassan Mansour’s candidacy for presidency and the generational gap

 “إبراهيم عيسى يكتب: لا لحكومة رجال أعمال الإخوان!”
Ibrahim Eissa criticizes the Brotherhood’s move to call for the formation of a new coalition government.

 “عام على يوم الباستيل المصري: أمن الدولة يا أمن الدولة... فين الأمن وفين الدولة”
Karim Ennara reflects on the anniversary since the storming of the headquarters of Amn al-Dawla.

“لم نغادر عصر مبارك”
Ahmed Al-Sawi talks about the failure of the revolution to produce substantial change, pointing to the persistence of the “old ways” in trade union elections.

:Recent Jadaliyya Articles on Egypt

Those Who Lie on Behalf of the Military (video)

‘Virginity Test’ Doctor Acquittal Reveals Military Judiciary Shortcomings

An Emerging Memorial Space? In Praise of Mohammed Mahmud Street

Year of the SCAF: a Timeline of Mounting Repression

Meet the Head of Egypt's Presidential Election Commission

New Texts Out Now: Mervat Hatem, Literature, Gender, and Nation-Building in Nineteenth-Century Egypt

إذا أردت السياسة فعليـك بالاقتصاد

السياسة والرئاسة

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وُضعت القوى الديمقراطية، بعد انسحاب ألبرادعي من سباق الرئاسة، في مأزقٍ لسببين، أولهما:عدم قدرة هذه الكتلة غير المتجانسة للتوافق على مرشح آخر، والثاني: لأن انسحابه، هو دلالة ضعف شعبية قوى الثورة انتخابياً، على الأقل. كما يعد ذلك خضوعاً لمحاولات تهمشيها في مشروع التوافقات أو الصفقات السياسية الكبرى، لبناء النظام السياسي الجديد. فالتيار الإسلامي ذو الشعبية الهائلة، ونخبة دولة يوليو وأجهزتها (رغم التناقضات العميقة بينهم)، متفقون ضمنيا على تصفية مشروع الثورة وقواها، لمصلحة مشروع الصفقة الممكنة، التي تتفق ورغبة الأطراف الأساسية لإنجاحها، إلا انه لا يوجد ضمان لذلك. ففي التحليل الأخير، تظل سيولة المشهد السياسي، والاضطراب المستمر، وتضارب المصالح، وعدم وضوح الرؤية، وتفكك مشاريع الأطراف القوية، عائقاً أمام أتمام أيةِ صفقة، فالثورة فعلا كشفت عن ضعف الدولة، وعن مدى اهتراء أجهزتها، كما كشفت عن تيبس القوى السياسة التقليدية (الأخوان تحديدا)، وعن أفاقها المحافظة، وعن تحيزها للعالم القديم ودولته، وتظل الحقيقة أن هذه الدولة لا يمكن أن تستمر، فهي فعلا في ذمة التاريخ، وصفقات الحفاظ عليها مهددة، رغم تمسك الأطراف الأقوى بالبقاء عليها. 

ولهذا، تأتى الانتخابات الرئاسية في مناخٍ معادٍ للثورة، خاضعةً لصفقة ما لا يمكن التنبؤ بشروطها، في محاولة لخلق توازن هش بين أغلبية إسلامية مترددة ودولة أمنية منهارة، ووضع إقليمي مضطرب، أي أن الرئيس القادم سيأتي بصفقة للحفاظ على توازن هش غير قادر على تحقيق أي استقرار حقيقي، فهناك أسباب موضوعية عميقة ستقاوم بقوة كل محاولات إعادة أنتاج الدولة الأمنية، كما إن الأوضاع التنظيمية للقوى السياسية والحركات الاجتماعية، بائسة وغير قادرة على تقديم السياسة ولعبة الديمقراطية، كبديل. وفى ظل هذا المناخ، تبدو خيارات القوى الديمقراطية الصاعدة لإدارة المعركة مريرة ، فتعالت بعض الأصوات تدعو كل القوى الديمقراطية للاصطفاف خلف عبد المنعم أبو الفتوح، باعتباره أوفر المرشحين (القريبين للقوى الديمقراطية)، حظاً في المعركة والرمز الإسلامي الإصلاحي الأهم، وأصوات نادت للاصطفاف حول مرشحٍ يمثل شباب الثورة، فيما دعت الأصوات الأخرى، لمقاطعة انتخابات الخيارات البائسة.

إن الداعمين لخيار عبد المنعم أبو الفتوح، سيبرهنون على إن المعركة الرئاسية القادمة ستكون حاسمة، وان انتصار (مرشح الصفقة) ذاك، سيكون هزيمة ساحقة للثورة، ولكن الالتفاف خلف مرشح له شعبيةٌ ما، سيجعل الثورة طرفاً قوياً في المعركة، وعندها سيكون فضح الصفقة ممكناً، أي إن دعم أبو الفتوح قد يؤدي إلى تمكين القوى الديمقراطية من إرباك التوازنات المستبدة. مشكلة هذا الخيار، انه في الحقيقة يريد من قوىً (تعترف بضعفها الشديد)، إن تنضم لمرشح له شعبية أوسع منها نسبيا، لتصنع معركة (ربما جادة)، لفضح صفقة التوازن الهش، وبهذا فهي تطمس هويتها أولاً، وتعبأ قواها الضعيفة ثانياً، في مغامرة لا ضمان بأنها ستحقق فيها أية نتائج (حتى في حالة الانتصار)، وحتى لو افترضنا السيناريو المستحيل فان وصول عبد المنعم أبو الفتوح للحكم، لن يضمن تحيزه  للقوى الديمقراطية الضعيفة، ففي لعبة التوازنات سيكون الأغلبية الإسلامية (الأخوان المسلمون)، هم عونه في مواجهة نفوذ العسكر وبقايا دولتهم الأمنية. 

وفي تقديري، فأن خطر هذا الخيار، يكمن في تبرأ القوى الديمقراطية (بذريعة الضرورة)، من تنظيماتها الضعيفة التي أنجزتها، والشبكات الثورية التي تشكلت حول هذه التنظيمات، فخيار دعم أبو الفتوح، هو خيارٌ بدفع كل هذه التشكيلات السياسية لمعركة حدودها تناقضات التيار الأسلامى، وإذا كانت الروافد الشابة قد انضمت للتنظيمات السياسية الديمقراطية "المدنية" باعتبارها الأكثر تعبيرا عن الثورة والأكثر تمثيلا لمزاجها، فالدفع بكل هذه الشبكات خلف أبو الفتوح، يعنى التنازل عن هذا الموقع الديمقراطي "المدني" الأصيل، ودمجه في معركة داخل التيار الاسلامى، وهذا يعني عملياً، المساهمة في أنتاج مجال سياسي بحدود تناقضات التيار الإسلامي، أي التضحية بالموقع السياسي والشبكات والتنظيمات التي شكلته لمصلحة مغامرة "الضرورة"، ولهذا كان الدفع بمرشح الثورة  له مغزاه الذي هو بالأساس تنشيط هذه الشبكات ودمجها في معركة واسعة ستشحن المجتمع سياسيا، أي انه خيار الاستمرار في بناء هذا الموقع السياسي، ودعم تنظيماته وتدشين خطابة، كما أنها فرصة "لتسييس" الشبكات الثورية ودمجها في حملات سياسية تعنى المجتمع الواسع، وأخيرا هو مشروع الحفاظ على الطابع الديمقراطي المدني للقوى والشبكات الثورية. 

 إن التعالي عن مهمة البناء السياسي والتنظيمي للقوى الديمقراطية، هو في التحليل الأخير، رضاً بالعزلة و أثرة في تهميش القوى الديمقراطية، اكبر بكثير من خوض معركة هامشية تكون احدي محطات البناء والعمل والتنظيم، أن الثورة المصرية كانت ثورة سياسية بالأساس، قادتها قوى ديمقراطية ناشئة وشابة، لم تتحول بعد إلى تيار سياسي، ولهذا فأن حضورها الانتخابي خافت في مواجهة الغول الإسلامي، ودعم عبد المنعم أبو الفتوح، هو قبول لهذه الوضع واعتباره قدراً، مع الأخذ في الاعتبار إن التيار الإسلامي بمحافظيه وإصلاحيّه، مازال لا يعترف بحق التيارات الليبرالية واليسارية في الوجود والبحث عن الشعبية، فالإسلاميون قد يقبلون القوى الديمقراطية على شاشات الفضائيات وفى فعاليات المدن، ولكنهم ينكرون عليها أية محاولة للتماس مع الجماهير، فمن يقرأ الحوار مع الشيخ يوسف القرضاوى، الشيخ المجدد واهم داعمي أبو الفتوح (في جريدة الشروق في العدد الموافق 1 مارس 2012)، يرى كيف يصف القرضاوي القوى غير الإسلامية بأنها قوىً غريبة على المجتمع الذي حتما سيلفظها، كونها قوىً "لا يوجد لها مستقبل" على حد تعبيره، أن دعم أبو الفتوح في النهاية هو استسلام لهذا المنطق المستبد، وإهدار لفرصة سياسية حقيقية، نحو بناء  تيار ديمقراطي مدني  مقاوم، حتى لو لم ينتزع سوى 3% من الأصوات، فقائمة (الثورة مستمرة) مثلاً، لم تنجح إلا في حصد 800 ألف صوت، ولكنها شكلت موقعاً سياسياً مدنياً وديمقراطياً أصيلاً، تحركت حوله شبكات القوى الديمقراطية، ولعبت دورا في بنائها وتسييسها، ويبقى السؤال: هل همشت معركة الثورة المستمرة القوى الديمقراطية أم صنعت منها رقما؟ ويظل انجازها الأهم، هو أنها شكلت في مواقع عديدة نواةً سياسيةً لقوى الثورة، مزاجها ديمقراطي وتقدمي .

وأخيراً، فأن هزيمة الدولة الأمنية لن يتحقق بالضربة القاضية، بل بدعم  المجال السياسي والصراع من اجل انتزاع مساحات جديدة للتأثير والفعل السياسي،  ويظل السؤال: كيف يمكن أن تتحول معركة الهامش الرئاسية لمعركة جادة وحقيقية؟ وان يتحول مرشح الثورة إلى رقم في المعادلة، قادر على المناورة والتفاوض (تمكنه من الضغط حتى على أبو الفتوح وشيخه لقبوله نائب)، هو رهن قدرة القوى الديمقراطية على اكتشاف وملء المساحات السياسية الجديدة التي أنتجتها الثورة، والتماس مع مزاج القوى الحية المتحفزة، التي مازال خيالها متعلقا بالمشاهد والأحلام الثورية. إن القوى "المدنية" الديمقراطية قدرها أن تجاهد واقعاً بائساً، لانتزاع حق الوجود، وهي لا تملك في هذه المعركة سوى خيالها النقي (في ظل مستقبل تبدو فيه كل السيناريوهات ممكنه وكل الصفقات مهددة)، ولهذا فيجب عليها أن تتمسك بتشككها العميق في خيارات الحذر، فقبول خيارات الحذر سيجعل منها جماعة هزيلة منزوعة الإرادة ،غير فاعلة، غريبة كما يراها الإسلاميون. 

 


غزة والبديل الدموي

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هل استعاض نتنياهو عن مشروعه الدموي في ايران بضرب غزة؟ هل الاحباط الذي واجهه في واشنطن بسبب تريث الادارة الامريكية وعدم موافقتها على توجيه ضربة عسكرية لايران الآن، دفعه الى اشعال جبهة غزة؟ ماذا يريدون من غزة اليوم؟ ولماذا افتعلوا هذه المعركة الآن؟

من الواضح ان اسرائيل تجد نفسها في حيرة امام التغيير الذي يجتاح العالم العربي. صديقها المصري تهاوى، كما ان بدائله، رغم محاولات المجلس العسكري المصري التلاعب بالسلطة، ليست واضحة او مضمونة. كما انها تواجه الحيرة على الجبهة الشمالية. فالنظام السوري، على الرغم من وحشية آلته القمعية يترنح، والاسرائيليون يعلمون ان اي بديل لن يضمن لهم هدوء جبهة الجولان مثلما ضمنتها العائلة الأسدية. فكان مشروعهم البديل هو الهجوم على ايران الذي يحقق لهم هدفين: الأول هو تأخير المشروع النووي الايراني، والثاني هو اشعال المنطقة، واغراقها في اتون صراعات طائفية ومذهبية مدمرة. 

غير ان المشروع الجنوني الاسرائيلي جرى تأجيله على الأقل، فالامريكيون غير قادرين على الدخول في حرب جديدة، بعد انسحابهم من العراق، وتعثرهم القاتل في افغانستان. كما انهم ما عادوا يمتلكون سياسة واضحة المعالم في المنطقة. اقصى ما يريدونه اليوم هو حماية منابع نفطهم، في انتظار تبلور سياسة جديدة تتعامل مع الوقائع المتفجرة في العالم العربي.

لذا كان فشل زيارة نتنياهو الامريكية متوقعا. السياسة الاسرائيلية منذ تأسيس الدولة الصهيونية قائمة على مبدأ واحد هو شراء الوقت. وشراء الوقت يعني مسألة واحدة هو تأجيل حل المشكلات عبر اللجوء الى الحرب. ولعل آخر نماذج شراء الوقت تجسدت في اجتياح الضفة الغربية وقتل ياسر عرفات، ثم الانقضاض على كل التعهدات وتمزيقها، ما حوّل السلطة الفلسطينية في عهد محمود عباس الى اسم لا مسمى له.

الآن، وامام الخطر الايراني من جهة، وخطر غموض احتمالات العالم العربي الذي يعيش حمى التغيير من جهة ثانية، تريد اسرائيل اللجوء الى شراء الوقت بالدم، مهما كان الثمن، شرط ان يدفعه الآخرون. فالعملية ضد ايران سوف تشعل المنطقة العربية وتغرق الامريكيين فيها ، كما انها سوف تقود الى توترات طائفية ومذهبية تزيد من احتمالات التفتيت وخصوصا في سورية.

قد يقول المحللون ان هذه السياسة سوف تغرق اسرائيل نفسها في الفوضى على المدى الطويل، وهذا على الرغم من صحته، لا يدخل في الاعتبار السياسي الاسرائيلي، لأن الدولة العبرية تعمل وفق روزنامة لا وجود فيها للمدى الطويل، بل هي روزنامة تهدف الى قذف المشكلة الى الأمام، على أمل ان يساهم الزمن في حلها، او في انتظار لحظة جديدة تسمح بقذف المشكلة مرة أخرى.

هذه هي قواعد اللعبة التي تأسست مع ولادة اسرائيل على انقاض فلسطين، وتجددت عامي 1956 و1967، لتتحول بعد ذلك الى الثابت الأساسي في الاستراتيجية الاسرائيلية.

لكن مشروع الهجوم على ايران جرى تأجيله، او فرض الامريكيون هذا التأجيل لأسباب تتعلق بقراءتهم الشاملة لمحاذير الهجوم على وضعهم السياسي والعسكري في المنطقة. ووجدت اسرائيل نفسها مضطرة الى الرضوخ، خصوصا مع ورود اشارات قوية الى ان اعادة انتخاب اوباما مرجّحة. وبذا فقد الاسرائيليون جزءا رئيسيا من قدرتهم على فرض الأمر الواقع على حاميهم الامريكي، ولم تعد سياسة الابتزاز نافعة، على الأقل اليوم.

ولأن اسرائيل لا تعيش الا عبر تصريف فائض قوتها العسكرية، ولأن التأجيل قد يعني تحولها الى هامش في زمن العاصفة التي تضرب المنطقة العربية، فقد قرر نتنياهو وتابعه ايهود باراك تصريف العنف في مكان ما. ولأن اللعب في لبنان مكلف جدا، فقد اختارا اللعب بالنار في غزة، وافتعلا مشكلة من الواضح انها لا تحمل اي بعد استراتيجي اليوم، لكنها تذكّر الجميع بأن اسرائيل لا تزال لاعباً.

من الواضح ان الاعتداءات على غزة واغتيال بعض قادة المقاومة الشعبية فيها، لن يقودا الى شيء، فلا اجتياح غزة ممكن، ولا الاغتيال سوف ينهي القوى الاسلامية المسلحة فيها. كل ما في الأمر ان حكومة اليمين الاسرائيلي تريد تصريف الغضب والاحباط، وتحاول دخول اللعبة الكبيرة التي تجري في المنطقة من الباب الخلفي.

غير ان اهمية ما يجري في غزة يتعدى في رأيي اهدافه المعلنة، وهو اشارة لا بد من التقاطها كي يعي العالم العربي، وهو يعيش واقع التغيير ودموية الاستبداد، ان الوجه الحقيقي للتغيير في العالم العربي يجب ان يظهر في فلسطين. فاذا كان البعض قد نسي او تناسى ان الدولة الصهيونية وجدت في المنطقة كي تكون اداة لقمع احتملات التحرر، فان الصهاينة يرفضون نسيان دورهم. فهم الاداة الاولى لكبح المنطقة العربية وابقائها اسيرة التفكك والعجز.

فلسطين تدخل اليوم في ربيع العرب من بوابة دمها، كي تقول للجميع ان تحرر المجتمعات العربية مرهون بالقدرة على ردع هذا الوحش المعدني الذي لا يشبع من دم الضحايا.

[عن جريدة "القدس العربي" اللندنية]

On Israeli Attacks and Gaza Ceasefires: Democracy Now! Interview with Ali Abunimeh

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As Israel and Palestinian factions in the Gaza Strip reportedly agree to a ceasefire after four days of cross-border violence, we speak with Ali Abunimah, co-founder of the online publication, “The Electronic Intifada.” Earlier today, an Egyptian official said both sides have pledged to end current attacks and implement "a comprehensive and mutual calm." Israel’s latest strikes on Gaza killed at least 25 Palestinians. At least 80 Palestinians were also wounded, most of them civilians. At least four Israelis in border towns were wounded in rockets fired by Palestinian militants in Gaza. The rocket attacks began after an Israeli air strike killed Zuhair al-Qaisi, the head of the Popular Resistance Committees, on Friday. Most of the Palestinian victims were killed on Saturday, making it the deadliest 24-hour period Gaza has seen since the Israeli attack in December 2008 and January 2009 when some 1,400 Palestinians were killed, most of them civilians. “Israel presents this as they’re attacking terrorists who are en route to commit some kind of attack, and that’s the claim they always make,” Abunimah says. “But in fact, in almost every case, they’re attacking people in their homes, riding in cars, just walking in the street.”

RUSH TRANSCRIPTS

AMY GOODMAN: Israel and Palestinian factions in the Gaza Strip have reportedly agreed to a ceasefire after four days of cross-border violence. Earlier today an Egyptian official said both sides have pledged to end current attacks and implement, quote, "a comprehensive and mutual calm."

Israel’s latest strikes on Gaza killed at least 26 Palestinians, including five civilians. At least 80 Palestinians were also wounded, most of them civilians. Four Israelis in border towns were wounded in rockets fired by Palestinian militants in Gaza. The rocket attacks began after an Israeli air strike killed Zuhair al-Qaisi, the head of the Popular Resistance Committees, on Friday. Most of the Palestinian victims were killed on Saturday, making it the deadliest 24-hour period Gaza has seen since the Israeli attack in December 2008 and January 2009. Around 1,400 Palestinians were killed in that assault, most of them civilian.

Israel launched this latest attack on Gaza just after Israeli Prime Minister Benjamin Netanyahu returned from a critical U.S. visit where he failed to win President Obama’s backing for military action against Iran.

For more now, we go to Chicago to be joined by Ali Abunimah, co-founder of The Electronic Intifada, author of One Country: A Bold Proposal to End the Israeli-Palestinian Impasse.

Can you talk about what is being reported as a truce brokered by Egypt, Ali Abunimah, and what took place over this last four days?

ALI ABUNIMAH: Good morning, Amy. Yes.

I think it’s very important to stress that this escalation of violence began on Friday with an extrajudicial execution by Israel of Zuhair al-Qaisi and several other people in Gaza. And that’s important because, you know, Israel presents this as they’re attacking terrorists who are en route to commit some kind of attack, and that’s the claim they always make, but in fact, in almost every case, they’re attacking people in their homes, riding in cars, just walking in the street. And there have been hundreds of such extrajudicial executions in recent years, where, essentially, Palestinians that Israel doesn’t like are sentenced to death in secret and in absentia and then executed on the streets of the Gaza Strip or sometimes the West Bank. And so, that’s what happened on Friday.

As was predicted by many Israeli military analysts, resistance factions in Gaza retaliated by firing rockets at Israel. No one was killed in any of the rockets. And interestingly, Hamas did not participate in the retaliatory strikes because, much to Israel’s displeasure, Hamas has been consistently moving away from armed struggle. So what happened, as typically, is that the retaliatory strikes, the rocket strikes from Gaza, then become the self-justifying motive for Israel to escalate its bombing of Gaza, and that’s exactly what happened this weekend with a terrible, terrible toll. And unfortunately, this pattern has repeated many times. Whenever there is a substantial reduction of violence or a ceasefire to which Palestinian groups are largely adhering, Israel comes up with some pretext or some attack in order to violate it. It’s just happened so many times, the pattern is clear.

AMY GOODMAN: On Monday, Secretary of State Hillary Clinton addressed the cross-border violence between Israel and factions in Gaza in a speech at the U.N. Security Council. She condemned the Palestinian rocket fire but said nothing about Israel’s deadly attacks on Palestinians.

SECRETARY OF STATE HILLARY CLINTON: Let me also condemn in the strongest terms the rocket fire from Gaza into southern Israel, which continued over the weekend. We call on those responsible to take immediate action to stop these attacks. We call on both sides, all sides, to make every effort to restore calm.

AMY GOODMAN: Ali Abunimah, your response?

ALI ABUNIMAH: Well, the U.S. government policy is completely in line with and driven by the Israeli propaganda message that Palestinians are always the ones responsible and always the ones who start this, when in fact the Palestinian factions were largely adhering to a ceasefire, and Hamas was, if anything, enforcing the ceasefire and disciplining any small Palestinian groups that violated it. But the message from U.S. and Israeli propaganda is always about barrages of rockets from Gaza over Israel. Well, what are the facts? In 2011, 108 Palestinians—15 children and large numbers of civilians—were killed, and many hundreds more injured, by constant barrages of Israeli missiles and firing over the Gaza Strip. Those are the facts that nobody talks about.

But there was another interesting thing Hillary Clinton said in her statement yesterday, when she was talking about Syria. She said that there’s no—

AMY GOODMAN: Let me—Ali, Ali, let me go to Secretary of State Hillary Clinton—

ALI ABUNIMAH: Sure.

AMY GOODMAN: —at the U.N. Security Council, another comment she made, talking about the right of self-defense versus unlawful state violence. She was invoking the crisis in Syria and said the U.S. rejects any equivalence between state violence and besieged populations defending themselves. This is a segment of her speech.

SECRETARY OF STATE HILLARY CLINTON: Now the United States believes firmly in the sovereignty and territorial integrity of all member states, but we do not believe that sovereignty demands that this council stand silent when governments massacre their own people, threatening regional peace and security in the process. And we reject any equivalence between premeditated murders by a government’s military machine and the actions of civilians under siege driven to self-defense.

AMY GOODMAN: Ali Abunimah, your response to Hillary Clinton?

ALI ABUNIMAH: I mean, it’s incredible to hear those words and then look at the—of course, she was referring to Syria—and then look at the situation in Palestine, where Israel is carrying out premeditated murders, extrajudicial executions—these are war crimes under international law—and then using that as a pretext, using the response as a pretext to carry out widespread bombing over civilian areas in the Gaza Strip.

And so, I mean, the question to Hillary Clinton, I wish there were some real journalists who attend these daily State Department briefings, to ask: "Look, do Palestinians ever have a right to self-defense? After 63 years of dispossession, of occupation, of siege, can Palestinians ever be considered 'civilians under siege driven to self-defense'? And if so, what do they have a right to do? Please let us know, because it seems that when Palestinians observe ceasefires, as is demanded of them by the world, they’re attacked. When they engage in Gandhi-like protest, they’re attacked." Hana al-Shalabi, a woman prisoner, is now on her 27th day of hunger strike in Hasharon Prison, being detained without charge or trial by Israel, along with hundreds of other so-called administrative detainees. Almost every other day, Hillary Clinton is making speeches about women and women’s rights. What about the rights of Hana al-Shalabi and her family?

AMY GOODMAN: Last question. We just have 30 seconds. Ali, you went to speak at Harvard two weekends ago at the Kennedy School. You’re the author of One Country: A Bold Proposal to End the Israeli-Palestinian Impasse, and that’s what it was about, the two-state versus the one-state solution. But a great deal of controversy was generated right before the conference went on, though it ultimately did. Can you just briefly explain what happened, why we don’t have video of the event?

ALI ABUNIMAH: There is some video. There wasn’t official video, and I don’t know why the organizers didn’t do that. But some of the keynotes we have on The Electronic Intifada. But there was a huge outcry from national Zionist groups, and Senator Scott Brown, a Republican of Massachusetts, actually demanded that Harvard cancel the conference. So, real attacks on free speech and academic freedom by national politicians and major pro-Israel groups in this country. But this is what they’re afraid of. They’re afraid of discussion about equal rights and just solutions in Palestine. And that’s what they wanted to stop. But the conference was a tremendous success. Hundreds of people were there. It was completely sold out. They turned people away. And I think it’s very good that this discussion is coming into the mainstream. They weren’t able to stop it happening.

AMY GOODMAN: Ali Abunimah, I want to thank you very much for being with us, co-founder of Electronic Intifada —

ALI ABUNIMAH: My pleasure.

AMY GOODMAN: —author of One Country: A Bold Proposal to End the Israeli-Palestinian Impasse.

New Texts Out Now: Stephen Day, Regionalism and Rebellion in Yemen

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Stephen W. Day, Regionalism and Rebellion in Yemen: A Troubled National Union. Cambridge and New York: Cambridge University Press, 2012.

Jadaliyya: What made you write this book?

Stephen Day (SD): This book had a long gestation period, so answering this question is a bit complicated. I would say the book has been more than ten years in the making. It originates with my doctoral thesis at Georgetown University. I started field research in Yemen in 1995, five years after the country’s national unification and two years after its first multi-party elections, which resulted in political stalemate leading to a brief civil war in 1994. Arriving after this war, I sought to understand Yemen’s troubled union, looking at inner political dynamics and disparities of economic and social power.

Back in 1990 and during the few years that followed, there were strong unionist sentiments in Yemen because of what happened on 22 May 1990. At the end of the Cold War, the socialist south (People’s Democratic Republic of Yemen) merged with the conservative north (Yemen Arab Republic) at the same time that East and West Germany united. Unlike Germany, however, Yemen’s unification was deeply flawed, resulting in costly internal fighting. In the spring of 1994, leaders of the former south Yemen briefly seceded before they were routed by the army of the north. Most of the old socialist ruling group fled into exile, while their property and resources were confiscated. Following the end of fighting on 7 July, President Ali Abdullah Salih arranged regular anniversary celebrations commemorating this date as “the Nation’s Great Triumph.” In reality, unionist sentiment was turned to the personal service of Salih and his ruling General People’s Congress party.

Between 1995 and 1998, I found multiple divisions spreading within the country’s social fabric. In terms of political economy, resource competition, and social and cultural production, the most important dynamics were definitely not as simple as the old north-south contest. Critical aspects of politics were driven by an east-west division, divisions between people living along the coasts and in mountain regions, as well as divisions between groups in the mineral-rich interior and densely populated agricultural zones. Yemen has a large, diverse population, unlike other states on the Arab peninsula. Its people are comparable to Iraqis and Syrians, both in terms of their number and their political and cultural sophistication. They also have a proud heritage as inheritors of an ancient civilization that rivals what is found in Egypt, Turkey, and Iraq. In short, this is a complex society.

When I presented my thesis in the late 1990s, I found strong objections to its emphasis on Yemen’s multiple regional divisions. I soon realized that US scholarship was strongly affected by the country’s early unionist sentiment. In the late 1990s, it was controversial to assert that Yemen was regionally divided along multiple lines. Scholars who had worked in the country during its north-south division preferred not to speak about regional divisions after 1990. The achievement of formal unity had presumably resolved the matter. By developing my thesis around this issue, I actually put my PhD degree at risk, because my thesis was nearly rejected in late 2000 and early 2001. It was considered politically misinformed. Yet all of my research had indicated that citizens in different regions of the country thought in regionally specific terms. I found this to be true in all provinces outside the highland mountains encircling the capital Sanaa.

After receiving my degree and beginning to teach in 2002, first at Indiana University and then at St. Lawrence University in upstate New York, I continued following developments in Yemen. Like everyone else, however, I was caught up in the surreal developments of 9/11, the “war on terror,” the US invasions of Afghanistan and Iraq, and so on. I wrote and taught about these matters, including the ongoing trauma of Palestinians between 2000 and 2005. The latter was so important to what was happening in the Middle East because of Israeli prime minister Ariel Sharon’s use of America’s “war on terror” to further advance his own agendas, which were decades in the making. Throughout all of this time, my thesis about Yemen sat collecting dust. This gradually changed as various regional opposition movements surfaced inside the country.

Suddenly my PhD thesis gained new relevance because of active opposition spreading across different regions. I first noticed seeds of regional opposition in the summer of 2002, during a brief trip to the country. The preceding winter had seen the formation of a group called the “Public Forum for Sons of Southern and Eastern Provinces.” This group consisted of prominent individuals, including Faisal Bin Shamlan, who would later lead the country’s main opposition coalition, Joint Meetings Party (JMP). In 2006, Bin Shamlan and the JMP challenged President Salih in a fairly competitive presidential election. The strongest regional opposition had originated in the north two years earlier, by Zaydi youth members of the Huthi group in Sa‘da province, along the western border with Saudi Arabia. Their opposition grew into an intense armed rebellion between 2005 and 2009. The Huthi rebellion was actually a series of wars conducted by Salih’s army, leading to the deaths of thousands and turning hundreds of thousands into refugees.

Separate from the Huthi rebellion, the regime’s opponents in Aden started daily sit-ins and rallies in 2007. This became known as al-Hirak, or the “southern peace movement.” It spread quickly across the southern, eastern, and interior regions of the country. Some citizens in Yemen’s midland region, centering around the city of Taiz, voiced support for al-Hirak. For example, the 2011 Nobel Peace Prize winner from Taiz, Tawakul Karman, was a supporter of al-Hirak. Among youth in Taiz and Sanaa, she replicated many of the same tactics of peaceful resistance. During 2008 and 2009, President Salih responded to al-Hirak with severe repression by state security forces. Scores were killed, hundreds were injured, and thousands were arrested and tortured. Violent trends soon surfaced among young al-Hirak activists, especially when a southern Islamist tribal leader, Shaykh Tarik al-Fadli, joined the movement in the middle of 2009.

For the first time, I began to consider reopening my Georgetown thesis and developing a book manuscript. Yemen was highlighted more regularly in US media reports about acts of terrorism linked to al-Qaeda. In September 2008, the American embassy in Sanaa was hit by a coordinated assault involving multiple participants in bomb-rigged vehicles. Then in December 2009, the Nigerian student Umar Faruq Abdul Mutallab tried to blow up a jetliner over Detroit, using a chemical explosive he received in Yemen. The following month, January 2010, US and British officials arranged a London meeting to discuss security concerns about Yemen. At this time, there was a lot of talk about al-Hirak and the Huthis creating an unstable environment where al-Qaeda could thrive. I felt a sense of urgency to publish my book because a number of writers covering Yemen from this “failed-state-breeds-terrorism” angle were dredging up materials from my dusty PhD dissertation.

To make a long story short, my book originates before events in Yemen in 2011. I had first presented a draft of my manuscript to Cambridge University Press in October of the previous year. In my letter of introduction, I proposed a book about “the collapse of Yemen’s government.” This was two months before Muhammad Bouazizi’s desperate act in Tunisia set in motion a transcontinental wave of street protests across North Africa and the Middle East. By March 2011, Salih was destined to follow Tunisia’s Ben Ali, Egypt’s Mubarak, and eventually Muammar al-Qaddhafi, so Cambridge offered me a publishing contract. Later, I was able to update the conclusion, including a description of steps taken to form the recently empowered transitional government after Salih stepped down in November. 

J: What particular issues and literatures does it address?

SD: My book fits into a category of new studies in the field of contemporary history, politics, culture, religion, and international relations concerning the underlying dynamics of the 2011 Arab democratic spring. I like to draw a distinction between Yemen and other countries involved in the Arab spring. Readers of my book will learn that Yemen stands out as a unique participant in this dramatic moment of world history. In many ways, the Yemeni people should be considered the champions of last year’s street uprisings. As the months passed by, Yemenis remained the most disciplined protesters without exception.

Among other countries in the Arab world, including Tunisia, Egypt, Libya, Bahrain, and Syria, the massive uprisings came as a total surprise. At the beginning of the year, there was practically no anticipation that rulers in these countries could be overthrown in less than twelve months. By contrast, Yemen’s president entered 2011 amidst widespread predictions that the entire scaffolding of his regime might collapse at any minute. Salih had already endured four years of open rebellion. The previous year, in January 2010, when US and British officials met in London, there were genuine fears Yemen could become the next Somalia, another failed state with no central authority. This was nearly twelve months before events in Tunisia. After the emergency meeting in London, US and British officials held additional sessions of their new “Friends of Yemen” group, which eventually included members of the Gulf Cooperation Council (GCC). Throughout 2010, they tried to prop up Salih with greater foreign aid.

For all of these reasons, the circumstances inside Yemen as it entered 2011 were notably different from Tunisia, Egypt, Libya, and Syria. One interesting aspect of Yemen’s massive street protests is how they created new possibilities to overcome the country’s regional divisions, and possibly avoid a complete breakdown of national unity. In other words, there is a second positive dimension to Yemen’s 2011 uprising, besides how the people succeeded in removing a military authoritarian leader. This dimension is how the uprising in the streets afforded Yemenis a chance to rebuild their flawed national union. Before 2011, it seemed almost inevitable that Yemeni unity would fail. In Sa‘da and areas north of Sanaa, the Huthi rebellion persisted, while supporters of al-Hirak in the southern and eastern provinces had started to wave the former south Yemeni flag. Once again, they were demanding secession. Even groups in central desert regions began seeking autonomy. This changed in early 2011.

By the early spring, supporters of al-Hirak in Aden and other southern cities and towns stopped waving the southern flag and adopted the chants of protesters in Sanaa and Taiz. Many of these chants were the same ones heard on the streets of Tunis and Cairo. The shared language and rituals of these street protests had a unifying effect in Yemen, as citizens felt called upon to participate in something greater than their regionally specific causes. Even Huthi rebels joined students in the streets around Sanaa University to chant slogans. All citizens realized that they had strength in numbers. If they could unite, then they had a better chance of overthrowing Salih’s regime. If they remained divided, then this would play to the regime’s advantage. Many protest leaders in Sanaa cautioned supporters of al-Hirak and the Huthis that Salih would attempt to exploit regional divisions. Indeed, Salih warned of threats to unity, stating that if he left office the country would fragment into warring states.

Throughout Salih’s thirty-four years in power, he was a master of divide-and-rule tactics. He constantly exploited regional and tribal divisions to stay in power. Finally, in 2011, his gamesmanship had caught up with him. Now that he is deposed, it remains unclear whether national unity can be guaranteed. Supporters of al-Hirak and the Huthis rejected the GCC-sponsored deal granting Salih immunity from prosecution for war crimes. They also boycotted the national referendum on 21 February 2012, designed to give popular legitimacy to the transitional president, Abd al-Rabo Mansour Hadi. When voting took place, al-Hirak activists raided polling centers in Aden and other areas of the south, stealing ballot boxes and setting fire to government offices. There was also renewed fighting north of Sanaa by Huthi rebels. Thus, the transition in Yemen is fraught with difficulties and challenges. In the first week of March, tragic suicide bombings and massacres occurred in the capital of Hadramaut province in the east, and Abyan province near Aden.

In carrying out the analysis in my book, the main literature that I draw upon concerns national identity and state formation. The influential work of Benedict Anderson in his 1993 book Imagined Communities is important. In addition, I refer to the work of political scientists, and a few anthropologists, who discuss the importance of resource competition in the formation and maintenance of group identities. As I argue in my book, united Yemen is an “imagined community” that only exists as long as state leaders succeed at sharing revenues drawn from scarce resources. When fair revenue sharing does not exist, as happened in the late years of Salih’s rule, then feelings of competition over resources grow more intense. It is important to understand how the competition over Yemen’s scarce resources contributed to the spread of regionally based opposition groups before 2011. These regional groups gained strength because they could rally support from locals who shared grievances against Salih’s ruling group in Sanaa.

Lisa Wedeen wrote an important 2008 book on Yemen, Peripheral Visions (University of Chicago Press). At the time, Wedeen noted that widespread opposition to Salih’s regime had the potential to strengthen national unity. Instead of grievances about corruption and the inefficient use of national resources fragmenting the population, she proposed that it could just as easily bring the population together, because everyone shared the same misfortune and unease. As I demonstrate in my book, this certainly became true in 2011 when people in many regions united to remove Salih and seek change in the hope that a new government would better represent their interests. But there were also temporary strategic reasons for regional groups to unite in the removal of Salih. Whether these groups will continue to be united, now that Salih has been removed, is a separate issue. I suggest in my book that Yemen will likely remain a fragmented nation with rival regional interests in competition with one another. The sources of competition are simply too high. And if one studies Yemen’s political, cultural, and international history, it is easy to understand the reasons for divisions across the land.

[The following excerpt from the Conclusion of Regionalism and Rebellion in Yemen describes the prevailing thinking in 2011 among protest leaders in Sanaa and the international diplomats who negotiated President Salih's resignation.]

Before Salih resigned, leaders of the protests in Sanaa wanted to believe that people from all regions of the country could work together and move forward to build a brighter, common future. To admit otherwise risked creating a political advantage for Salih, who always claimed that he was the only person capable of maintaining Yemeni unity via his old divide and rule tactics....Yet Yemenʼs internal divisions remain an undeniable fact, which must be addressed by the countryʼs future political leadership. Even UN diplomat Jamal Ben Omar admitted this point after his successful shuttle diplomacy succeeded in getting Salih to sign the GCC deal. When pressed to explain why a political settlement in Yemen had taken so long compared to Tunisia and Egypt, he had a prepared answer based on long experience. Unlike the latter two countries, where the 2011 protests mainly pitted a united opposition against an unpopular regime, Ben Omar said “there are multiple dimensions to Yemenʼs political problems."

A second body of literature that I draw upon concerns foreign policy matters, specifically questions of foreign intervention and post-Cold War forces creating “failed states” around the globe. I tried to write a book addressing domestic and international forces because I want this contemporary history to appeal to readers interested in both. In reality, one can hardly discuss Yemen without considering international forces, because the country’s politics have long been penetrated by outsiders. Yemen may not have been invaded and occupied for long periods of time (the exception being Britain’s colony in Aden after the 1830s, and later protection treaties with groups in the west and east). Yet, for decades, it has been flooded with foreign money from different sources, each of which buys influence over government and non-government decision makers, especially the tribal shaykhs. This has long been true of Saudi money, but there was also US and EU money competing with Russian, Chinese, Libyan, Iraqi, Iranian, and other Gulf Arab money.

The literature on foreign policy and failed states is important for studies of post-Cold War history and the rise of non-state groups like al-Qaeda. I think the topic of al-Qaeda in Yemen has been overblown, but it obviously demands better understanding. Misunderstandings about al-Qaeda’s presence in Yemen led the US to pursue a flawed program of drone warfare in the 2000s. This actually contributed to President Salih’s removal, after Wikileaks released confidential US diplomatic cables in 2010, revealing Salih’s complicity with a deadly US drone attack in late 2009 that killed three dozen civilians, mainly women and children. Few people appreciate the parallels between Yemen and Afghanistan, ones that have existed since the late Cold War. Like Afghanistan during the 1970s and 1980s, Yemen was contested between the Soviet Union and a powerful neighboring US ally: Pakistan, in the case of Afghanistan, and Saudi Arabia, in the case of Yemen. 

Beginning in the 1960s, but especially in the 1970s and 1980s, the US favored Saudi and Pakistani Islamization of their neighbors as a means to prevent the spread of Soviet influence. In both cases, this led to the defeat of Marxists in Yemen and Afghanistan during the early 1990s. But it also led to symptoms of “state failure,” and violent blowback against the United States in the form of al-Qaeda. Osama Bin Laden’s followers bombed the billion-dollar USS Cole in Aden harbor in October 2000, nearly a year before the 9/11 attacks. Earlier in the 1990s, Bin Laden’s followers were involved in the assassination of south Yemeni socialist officials. This happened with the consent and/or support of military commanders close to President Salih. Members of Salih’s inner circle had close ties at the time to individuals linked to Bin Laden. My book explores this matter with reference to Yemen’s complex internal politics, in order to reveal how US foreign policies during the late Cold War and post-Cold War years contributed to the approach of “state failure” in Yemen.

J: How does this work connect to your previous research and writing?

SD: As already mentioned, Regionalism and Rebellion in Yemen is partially based on my previous research, although much of this research has never been published because it comes from my 2001 PhD dissertation. The book is actually a compilation of materials I have been collecting for more than fifteen years. In this sense, it offers the reader a comprehensive analysis of Yemen, its people, and their politics and culture, covering the past three or four decades. This historical approach is absolutely critical to understanding what happened in Yemen in 2011.

The introduction and first chapter of my book comes largely from new research over the past two years. The next five chapters integrate materials from my PhD dissertation, explaining my particular thesis about Yemen’s multiple regional divisions (chapters two and three), and showing how these divisions shaped the troubled unification of north and south Yemen in the 1990s (chapters three and four), including the brief civil war in 1994 (chapter five). Chapter six derives from the concluding sections of my dissertation, which examined efforts made by President Salih in the late 1990s to consolidate his battlefield gains in 1994.

Chapter seven is largely new material that I wrote specifically to advance the book’s analysis of US foreign policy and its role in shaping Yemeni politics—in particular, American policy after al-Qaeda’s attacks on the USS Cole in 2000, and then the 9/11 attacks. In the fall of 2001, President George W. Bush demanded Salih’s full cooperation in the new US “war on terrorism.” This undermined the legitimacy of Yemen’s president, especially in 2003, when Bush sent American troops into Iraq. The invasion of Iraq was deeply unpopular in Yemen. Outside Iraq itself, and possibly Afghanistan and Pakistan, no other country witnessed as much street anger and violence as Yemen. Initially, public rage was directed at the US and British embassies in Sanaa, but when Salih ordered his security to fire live ammunition on the protesters, the public inevitably turned against the regime. From this point in 2003, Salih’s regime became increasingly destabilized.

Chapter eight explains the growth of regional opposition movements in Yemen during the mid-2000s. Part of this chapter comes from essays I first published in Middle East Policy and the Middle East Journal, as well as a chapter in the 2010 Carnegie Endowment book, edited by the late Christopher Boucek, entitled Yemen on the Brink. Chapter nine largely consists of new material from 2009 to 2011, when President Salih failed to placate regional opposition, and gradually lost territorial control. The chapter ends with the 2011 street uprisings, covering developments through the bombing of Salih’s palace mosque in early June, when he was badly injured and evacuated to a hospital in Riyadh, Saudi Arabia. Some of this material was covered in articles I published in Jadaliyya.

Developments in the last half of 2011 are described in the book’s Conclusion, including dramatic moments when Yemen’s youth and women showed tremendous courage in the streets. The Conclusion also describes Salih’s return in September amidst the heaviest armed fighting in Sanaa; Salih’s signing of the GCC-sponsored agreement in November; his replacement by Vice President Hadi; and the selection of a transitional prime minister sympathetic to young protesters demanding change. I offer a few prescriptions of what concerned citizens, both inside and outside the country, should do to meet the tremendous challenges facing Yemen. This is a country caught in a perfect storm of political, economic, social, and environmental crises. It deserves the full attention of people in neighboring countries and around the world.

J: Who do you hope will read this book, and what impact would you like it to have?

SD: I hope to reach three different audiences: two among specialists, and one among non-specialists. First, the book is primarily written for non-specialist students of Middle East politics, because I hope it will be adopted for use in college and university courses across many disciplines. The book includes an extensive index and bibliography, as well as a chronology of key events, and lists of key names and abbreviations; in addition, there are instructive data tables, four maps, and twenty photographs, many of which I took during visits to the country. When I completed the book, I hoped it would be useful for students of the 2011 street protests and, more generally, anyone interested in regime-opposition politics in the Arab and Muslim worlds. Yemen is a critically important country in both fields, and this will remain true for the foreseeable future. I hope my book will become a standard text on Yemeni politics.

Second, the book is intended for specialists who write about Yemen, and the Middle East more generally, because of the novelty of my analysis of the country’s multiple regional divisions, distinct from the old north-south division. During my discussions in the 1990s with citizens who lived on one or the other side of this old border, I found that they often referred to the importance of these multiple regional divisions. Scholars who wrote about north and south Yemen before unity in 1990 also mentioned these divisions in books they published in the 1970s and 1980s. Yet after 1990, the topic was largely dropped. Often what happened was that scholars of the former north interpreted the country’s national unity from the perspective of rulers in Sanaa, while scholars of the former south interpreted it from the perspective of exiled rulers from Aden. As a result, political analysis suffered from unintended regional biases. This was particularly true of how Yemen’s 1994 civil war was interpreted in books published as late as the 2000s. My book takes the focus off north-south divisions, and offers a new way of looking at the country’s unity politics in the 1990s and 2000s.

Third, the book is intended to impact specialists of US foreign policy inside Yemen, and more generally, US policies of counterterrorism and theories about “failed states” around the world. While these matters are a lesser element of my book, I think there are important lessons to draw about each of them. This is especially true of my thesis about Yemen’s multiple regional divisions. If, as I suggest in the book, these multiple divisions are historically deep-rooted in Yemen, and they continue to be a significant factor in social-economic-political dynamics, then the operating assumption of US national security in Yemen is flawed. What is this operating assumption? Namely, that the “defeat of al-Qaeda,” or if one prefers, the ending of militant religious extremism, depends on the maintenance of Yemeni unity under a strong central government propped up by foreign aid. Conventional American and Western thinking has considered a strong central government in Sanaa essential to prevent al-Qaeda from gaining a foothold in Yemen. American and Western policies still operate as though these are opposite sides of the same coin, an either/or option.

There is a tremendous irony to this aspect of American and Western policy in Yemen, because the dominant social and political forces in Sanaa (namely, the leading tribal shaykhs based inside the highland mountains) were never suited to play this role. The dominant forces in Sanaa and the wider highland region were the most destabilizing forces in the country, feeding off tribal rivalries while forging alliances with militant Islamic groups. Indeed, back in the 1970s and 1980s, this was the consequence of US-Saudi interference in Yemen during the late Cold War. Much of Western scholarship about the old north Yemen, both political science and anthropology, idealized the highland tribal shaykhs as democratic actors. The most ironic part is that the former socialist regime in south Yemen, operating from its capital in Aden, was always a better model of centralized state authority. The primary policy of the Marxist government in Aden was to restrain religious influences, while enforcing the rule of law in order to overcome the destabilizing effects of tribalism. Salih’s ruling party in Sanaa never came close to these objectives. Indeed, the US and Saudi Arabia backed Salih to defeat the southern socialist government, thus ending the influence of policy ideas from Aden.

J: What other projects are you working on right now?

SD: I have three current projects. One is a book about historical precedents to the 2011 revolutions. I am also collaborating in making a film on the same topic. In addition, I am working on a book about critical flaws in US foreign policy during the decade after 9/11.

[This second excerpt from the Conclusion of Regionalism and Rebellion in Yemen concerns the wider history of Yemeni regionalism, both before and after unification in 1990, and the role it played in President Salih's forced resignation.]

Yemenis never fully recovered from the social and economic crises in their early unity years. The wounds inflicted by the 1994 civil war left deep scars across the face of Yemen’s population. Just as the Yemeni landscape is scarred by impressive geological features, towering mountains, and vast canyons, the Yemeni people have always been divided along regional lines. This has been true for thousands of years, and it will remain true for the near future....the balancing of different regional and tribal groups, and playing games of divide and rule, were standard practices in Sanaa throughout the twentieth century. This was true before 1990 when Salih ruled the northern YAR. It was also true during the reign of the Zaydi imams before the 1962 revolution. But something profound changed in 1990, when unification nearly tripled the size of territory administered by the central government in Sanaa. President Salih immediately stumbled into a costly civil war in 1994. Then in the last half of the 1990s, he struggled to legitimize his military control over southern and eastern regions. During the next decade, he ultimately proved incapable of governing united Yemen.... 

The problem President Salih encountered with national unification after 1990 was that unity increased the number of regional groups vying for pieces of the political pie, consisting of various national resources. This brought additional pressure on Salih to satisfy a larger set of political demands....National unification with the south added at least three more groups to the political mix: stalwarts of the Yemeni Socialist Party in the southwest region around Aden; various disgruntled elements in the mid-southern region of Abyan and Shabwa provinces; and influential, highly resourceful individuals in the eastern region of Hadramaut. Yet the strongest indication that President Salih lost his way in the 2000s was not his mishandling of relations with any of these groups. Instead, it was the rise of powerful opposition inside his own highland region, originating with traditional Zaydi interests in Sa‘da during the rebellion of Husayn al-Huthi’s “Believing Youth” organization.  

[Both excerpts from Stephen W. Day, Regionalism and Rebellion in Yemen: A Troubled National Union. © 2012 by Cambridge University Press. Excerpted by permission of the author. For more information, or to purchase this book, click here.]

Syria Media Roundup (March 15)

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The film festival in exile: Dox Box Global Day celebrates  Omar Amiralay in memorial and protest events held globally outside Syria

Thorn in the side of the Assad regime Suhair Atassi is profiled in the Financial Times

 “The Bloody Road to Damascus: the triple alliances war on a sovereign state In search of a much needed sober critique of the Syrian revolution and western narratives?  Not sure this simplistic analysis does anymore than illustrate the default polarization and the intellectual poverty of the debates on Syria 

Syria: when cannibals preach vegetarianisma more considered critique of Syria is offered by Ahmad Barqawi in criticizing NATO, the West, the SNC and the Syrian regime; but is he right that about the temporary nature of Syria’s uprising?

Political discourse and the culture of monologues Syrian students and polarized discourses; commentary in Syria Today

Kurdish protests of 2004 are honoured in Syria in 2012the Alliance for Kurdish Rights looks back to Qamishlo demonstrations on March 12th in 2004

Syria’s non-violent activists were the first to be targetedsome historical context to Syrian activism and a call for Syrian self examination and an end to takhween

Syria: Annan’s Mission Impossible Inside Syria with Al-Jazeera English and useful roundup of various diplomatic attempts to resolve the conflict

 “Syria warns journalists against sneaking in

Syrian pound at 90 per dollar as government intervenes analysis on the Syrian currency and government policy in Syria Comment

Syria: UN relief chief ‘horrified’ by violence, urges access for aid agencies

Syria and the cost of failure Open Democracy piece lamenting the futility of the ICC

 

 

In Arabic

 ماذا يعرف الإعلام عن سوريا؟ الحياة اليومية خلف خطوط النار
An account of what the Syrian revolutionaries really go through in Syria, and a criticism of portrayal in Western and Arabic media sources. 

سوريا بين نارين: هل من عودة إلى الوراء؟

Ammar Dyoub argues that there is no turning back for the Syrian revolution. The revolutionaries need to focus on maintaining the revolution’s popularity, straying away from sectarian rhetoric, and coming up with a local unified national agenda. 

 

سعيكم غير مشكور.. مجدداً! 

Sobhi Hadidi criticizes the “friends of Syria.”

 

!الريح والأشرعة... وبحور الدم

Rajeh Al-Khoury presents five indications that the international community is leaning towards implementing a “Yemeni solution” in Syria.

 

مجزرتا حمص

In light of the massacres in Karm Al-Zaytoun and Adawiya in Homs, actions need to be taken in order to stop the violence in Syria. 

 

                             أنان يزور سوريا دون مقاربة المبادرات بل بحثا عن حلول مفترضة

Antoine AlHayek presents a political analysis of Kofi Anan’s visit to Syria. 

 

ضد التسليح: كلام حق يراد به باطل

Fayza Sara argues against the militarization of the revolution. 

 

الأسد كان على حق

Elias Harfoush says Al-Assad was right to say, a few months before the outbreak of the Syrian revolution, that if one did not see the need to reform before the Egyptian and Tunisian revolutions, then reforms implemented afterwards would be too late, reactionary, and not substantial.  

 

عام على الثورة السورية الأكثر صعوبةً وإدهاشاً

Majed Kayali lays out the difficulties that the Syrian Revolution has been facing for the past year.

 

«كي لا يدخل «البعث» مرحلة «الموت السريري

Nidal Abboud presents his view about the failures and shortcomings of the Baath party and what it needs to do to revive itself as a representative political party. 

 

أنان ينتظر تقارباً روسياً ـ أميركياً للنجاح في سوريا

Samy Cleb’s analysis of Kofi Annan’s meeting with the Assad Regime. 

 

خطوة إسلامية مطلوبة في سوريا

Michel Kilo: Syria and the Islamists

 

عام من الثورة المستحيلة

Yassin Haj Saleh: the impossible revolution that somehow still happened

 

روعة الثورة وضعف المعارضة

The Syrian regime will fall; the question is, how?

 

بن حلي: مقترح القوات العربية الأممية لم يحظ بتوافق عربي

The Security Council’s draft resolution on Syria

 

جديّة النظام السوري في الإصلاح...تحت المجهر (1-3)

Does the Syrian regime really want to change anything?

 

سورية بين حسابات السياسة ومنطق الثورة

The logic of the revolution

 

عام على الأزمة السورية

Why is Syria different? A year since the revolution began

 

What's Left of Tahrir Today

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A little over a year after becoming a national symbol of unity, Tahrir Square has become a very lonely place.

Amid the complete absence of the state in the iconic square, those who chose to continue residing in it feel abandoned and isolated. The public often blames the square’s residents for harming the revolution that they say they’ve been camping out in the street for months to save.

Most of those who filled Tahrir last year to force then President Hosni Mubarak to step down have left, either believing that they have already won the battle or that Tahrir is no longer the way to advance the revolution.

A few remain there in small groups with different motivations, all believing that the square is the only place that yielded gains throughout the last year. Within these groups, there is little trust in the political process beyond the confines of the square.

In the grassless roundabout, Mekheimar Khamis Mekheimar, who was shot on 28 January 2011, dubbed the Friday of Anger, sits in front of his tent looking at a symbolic grave he made for himself.

The headstone reads, “I will not live without freedom, this is my grave, down with military rule.”

“We started our sit-in demanding our rights as the injured of the revolution, but when we were attacked, our demand became the fall of the military rule,” said Mekheimar.

The sit-in has entered its fourth month, sustained by less than a dozen mourners. It started on 18 November with a mass protest that Islamists mobilized against the supra-constitutional principles proposed by former deputy Prime Minister Ali al-Selmy. The bill was dubbed as an attempt by the military-backed government to impose the vision of the ruling Supreme Council of the Armed Forces on the state.

Following the protest, the sit-in held by the injured of the revolution to demand their rights was attacked by the police, instigating a bloody four-day standoff between police forces and protesters who came to the aid of those attacked.

Since then, the square filled up during days of violent confrontations and the occasional million man protests, after which people went back home. But Mekheimar and his group have stayed in the square since November.

With governments that have failed — over the course of a year — to implement any major reforms, and a parliamentary performance that revolutionary forces deem disappointing, those in the square express a loss of faith in the formal political channels, which are viewed by many as a legitimate replacement of the square.

“We became completely separated from parties and political powers because they are only interested in leadership and power,” says Mekheimar.

“Until the day I die I will keep calling for the demands of the revolution from the street and not in an office in a suit and tie,” he adds.

On the other side of the square, tempers were flaring in a tent set up in front of the Mugamma administrative building, which has been home for a few activists since November.

In the tent, a computer is set up with an internet connection, and a suit is hung up for one of the activists, a lawyer, to wear to work the next day.

Inside, the activists were planning the next day’s protest, which they dubbed “The Friday of Imposing the Peaceful Will,” hoping it would bring people back to the square for an open-ended sit-in that would last until the end of the military rule and the realization of the revolution’s reform demands.

“Tomorrow, there will be new political forces, and not those that burned themselves by engaging in politics before the revolution is over,” said activist Mostafa Aly, expressing a growing resentment in the square towards political forces that refuse to come to their rescue, leaving them to be mistaken for thugs by a large portion of the public.

“We are sleeping on the street and we’re expected to take orders from someone sitting in the comfort of their office?” said one activist as he stormed out of the tent, overcome by the frustration of the last few months.

For these activists, Tahrir Square is a safe haven from the hassle of politics that have proved evasive and unsatisfying to the revolutionary powers throughout the year.

Not everyone in Tahrir Square is sticking to the demands of the revolution though; some went there with demands that they can’t take anywhere else.

A small group known by the name of its leader, Dr. Omar, is camped out in Tahrir Square demanding the excavation of a tomb under building number 21 on Nour Foundation Street in the Zaytoun area, which, according to their interpretation of one Quranic verse, holds the name of the next president.

A Nasserist group that is in the process of founding a new party, “The Popular Nasserist Conference,” is also camped out in the square, promising a revolution inspired by former President Gamal Abdel Nasser.

Having set up a stage, complete with a big screen television showing nationalist songs and a photo gallery, every night in the square since the anniversary of the revolution on 25 January, the group raises the reform demands of the revolution, in addition to cancelling the Camp David peace treaty with Israel and expelling the Israeli Ambassador from Egypt.

Abandoned by political forces and the state since November, Tahrir residents function as a state within the state.

“Everyone here melted into one society where the good and the bad mix. Our society is not based on any discrimination, we only reject those that harm our interests and don’t abide by the peacefulness of the sit-in,” says Aly.

The people there say the square is subjected to attacks by “thugs” on a daily basis. The most recent severe attack happened last Thursday, when unknown assailants entered the square with machine guns. The protesters had to fend off the attack themselves, and reported it to authorities after capturing one of the weapons.

On occasion, men and women have attempted to “purge” the square of those there for non-revolutionary purposes. In February, one woman with a metal rod told Egypt Independent, “We are here to cleanse the square of the street people and keep it a space for the revolutionaries.”

Aly says that while the Tahrir community embraces anyone, including the widely rejected street vendors who outnumber the protesters in the square, it does reject infiltrators with malicious intentions.

Mekheimar says that the security forces’ presence in the square is limited to nightly patrols by military forces. He says, however, that they do little good, since the assailants that protesters hand in to security forces are released immediately after.

Ultras, hardcore football fans who joined protesters after their comrades were killed when violence broke out after a football match in February in Port Said, have burnt the tents of thugs that took refuge among Tahrir protesters.

The security vacuum is not only felt by those participating in the sit-in. The lack of traffic police, in addition to walls put up by the military in streets around the square, have led to daily surges in the square’s traffic that the sit-in is blamed for.

Columnist Fahmy Howeidy said that the complete absence of the state in the square, allowing it to become a hub for thugs and drug dealers who blend in with the protesters, is more than just an oversight. He reads it as an intentional effort by authorities to disfigure the symbol of Egypt’s revolution.

In an article he wrote earlier this month, Howeidy called the current state of Tahrir Square, “The worst ending to the noblest place in the Egyptian consciousness.”

[This article was originally published in Egypt Independent.]

Investigations Around Libya: NATO's Craven Coverup of Its Libyan Bombing

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Ten days into the uprising in Benghazi, Libya, the United Nations’ Human Rights Council established the International Commission of Inquiry on Libya. The purpose of the Commission was to “investigate all alleged violations of international human rights law in Libya.” The broad agenda was to establish the facts of the violations and crimes and to take such actions as to hold the identified perpetrators accountable. On June 15, the Commission presented its first report to the Council. This report was provisional, since the conflict was still ongoing and access to the country was minimal. The June report was no more conclusive than the work of the human rights non-governmental organizations (such as Amnesty International and Human Rights Watch). In some instances, the work of investigators for these NGOs (such as Donatella Rovera of Amnesty) was of higher quality than that of the Commission.

Due to the uncompleted war and then the unsettled security state in the country in its aftermath, the Commission did not return to the field till October 2011, and did not begin any real investigation before December 2011. On March 2, 2012, the Commission finally produced a two hundred-page document that was presented to the Human Rights Council in Geneva. Little fanfare greeted this report’s publication, and the HRC’s deliberation on it was equally restrained.

 

Nonetheless, the report is fairly revelatory, making two important points: first, that all sides on the ground committed war crimes with no mention at all of a potential genocide conducted by the Qaddafi forces; second, that there remains a distinct lack of clarity regarding potential NATO war crimes. Not enough can be made of these two points. They strongly inferthat the rush to a NATO “humanitarian intervention” might have been made on exaggerated evidence, and that NATO’s own military intervention might have been less than “humanitarian” in its effects.

 

It is precisely because of a lack of accountability by NATO that there is hesitancy in the United Nations Security Council for a strong resolution on Syria. “Because of the Libyan experience,” the Indian Ambassador to the UN Hardeep Singh Puri told me in February, “other members of the Security Council, such as China and Russia, will not hesitate in exercising a veto if a resolution – and this is a big if – contains actions under Chapter 7 of the UN Charter, which permits the use of force and punitive and coercive measures.”

 

 

 

Crimes Against Humanity.

 

The Libyan uprising began on February 15, 2011. By February 22, the UN Human Rights Chief Navi Pillay claimed that two hundred and fifty people had been killed in Libya, “although the actual numbers are difficult to verify.” Nonetheless, Pillay pointed to “widespread and systematic attacks against the civilian population” which “may amount to crimes against humanity.” Pillay channeled the Deputy Permanent Representative to the UN from Libya, Ibrahim Dabbashi, who had defected to the rebellion and claimed, “Qaddafi had started the genocide against the Libyan people.” Very soon world leaders used the two concepts interchangeably, “genocide” and “crimes against humanity.” These concepts created a mood that Qaddafi’s forces were either already indiscriminately killing vast numbers of people, or that they were poised for a massacre of Rwanda proportions.

Courageous work by Amnesty International and Human Rights Watch last year, then much later the 2012 report from the UN belies this judgment, (as does my forthcoming book Arab Spring, Libyan Winter, AK Press), which goes through the day-by-day record and show two things: that both sides used excessive violence and that the rebels seemed to have the upper hand for much of the conflict, with Qaddafi’s forces able to recapture cities, but unable to hold them.

The UN report is much more focused on the question of crimes committed on the ground. This is the kind of forensic evidence in the report:

(1)  In the military base and detention camp of Al Qalaa. “Witnesses, together with the local prosecutor, uncovered the bodies of 43 men and boys, blindfolded and with their hands tied behind their backs.” Qaddafi forces had shot them. Going over many of these kinds of incidents, and of indiscriminate firing of heavy artillery into cities, the UN Report notes that these amount to a war crime or a crime against humanity.

(2)  “Over a dozen Qadhafi soldiers were reportedly shot in the back of the head by thuwar [rebel fighters] around 22-23 February 2011 in a village between Al Bayda and Darnah. This is corroborated by mobile phone footage.” After an exhaustive listing of the many such incidents, and of the use of heavy artillery against cities notably Sirte, the UN report suggests the preponderance of evidence of the war crime of murder or crimes against humanity.

There is no mention of genocide in the Report, and none of any organized civilian massacre. This is significant because UN Resolution 1973, which authorized the NATO war, was premised on the “the widespread and systematic attacks currently taking place in the Libyan Arab Jamahiriya against the civilian population” which “may amount to crimes against humanity.” There was no mention in Resolution 1973 of the disproportionate violence of the thuwar against the pro-Qaddafi population (already reported by al-jazeera by February 19), a fact that might have given pause to the UN as it allowed NATO to enter the conflict on the rebels’ behalf. NATO’s partisan bombardment allowed the rebels to seize the country faster than they might have had in a more protracted war, but it also allowed them carte blanche to continue with their own crimes against humanity.

With NATO backing, it was clear that no one was going to either properly investigate the rebel behavior, and no-one was going to allow for a criminal prosecution of those crimes against humanity. Violence of this kind by one’s allies is never to be investigated as the Allies found out after World War 2 when there was no assessment of the criminal firebombing of, for example, Dresden. No wonder that the UN Report notes that the Commissioners are “deeply concerned that no independent investigation or prosecution appear to have been instigated into killings committed by thuwar.” None is likely. There are now over eight thousand pro-Qaddafi fighters in Libyan prisons. They have no charges framed against them. Many have been tortured, and several have died (including Halah al-Misrati, the Qaddafi era newscaster).

 

The section of the UN report on the town of Tawergha is most startling. The thirty thousand residents of the town were removed by the Misratan thuwar. The general sentiment among the Misratan thuwar was that the Tawerghans were given preferential treatment by the Qaddafi regime, a claim disputed by the Tawerghans. The road between Misrata and Tawergha was lined with slogans such as “the brigade for purging slaves, black skin,” indicating the racist cleansing of the town. The section on Tawergha takes up twenty pages of the report. It is chilling reading. Tawerghans told the Commission “that during ‘interrogations’ they were beaten, had hot wax poured in their ears and were told to confess to committing rape in Misrata. The Commission was told that one man had diesel poured on to his back which was then set alight; the same man was held in shackles for 12 days.” This goes on and on. The death count is unclear. The refugees are badly treated as they go to Benghazi and Tripoli.

To the Commission, the attacks against Tawerghans during the war “constitute a war crime” and those that have taken place since “violate international human rights law” and a “crime against humanity.” Because of the “current difficulties faced by the Libyan Government,” the Commission concludes, it is unlikely that the government will be able to bring justice for the Tawerghans and to undermine the “culture of impunity that characterizes the attacks.”

NATO’s Crimes.

For the past several months, the Russians have asked for a proper investigation through the UN Security Council of the NATO bombardment of Libya. “There is great reluctance to undertake it,” the Indian Ambassador to the UN told me. When the NATO states in the Security Council wanted to clamor for war in February-March 2011, they held discussions about Libya in an open session. After Resolution 1973 and since the war ended, the NATO states have only allowed discussion about Libya in a closed session. When Navi Pillay came to talk about the UN Report, her remarks were not for the public.

Indeed, when it became clear to NATO that the UN Commission wished to investigate NATO’s role in the Libyan war, Brussels balked. On February 15, 2012, NATO’s Legal Adviser Peter Olson wrote a strong letter to the Chair of the Commission. NATO accepted that the Qaddafi regime “committed serious violations of international law,” which led to the Security Council Resolution 1973. What was not acceptable was any mention of NATO’s “violations” during the conflict,

“We would be concerned, however, if ‘NATO incidents’ were included in the Commission’s report as on a par with those which the Commission may ultimately conclude did violate law or constitute crimes. We note in this regard that the Commission’s mandate is to discuss ‘the facts and circumstance of….violations [of law] and…crimes perpetrated.’ We would accordingly request that, in the event the Commission elects to include a discussion of NATO actions in Libya, its report clearly state that NATO did not deliberately target civilians and did not commit war crimes in Libya.”

To its credit, the Commission did discuss the NATO “incidents.” However, there were some factual problems. The Commission claimed that NATO flew 17,939 armed sorties in Libya. NATO says that it flew “24,200 sorties, including over 9,000 strike sorties.” What the gap between the two numbers might tell us is not explored in the report or in the press discussion subsequently. The Commission points out that NATO did strike several civilian areas (such as Majer, Bani Walid, Sirte, Surman, Souq al-Juma) as well as areas that NATO claims were “command and control nodes.” The Commission found no “evidence of such activity” in these “nodes.” NATO contested both the civilian deaths and the Commission’s doubts about these “nodes.” Because NATO would not fully cooperate with the Commission, the investigation was “unable to determine, for lack of sufficient information, whether these strikes were based on incorrect or outdated intelligence and, therefore, whether they were consistent with NATO’s objective to take all necessary precautions to avoid civilian casualties entirely.”

Three days after the report was released in the Human Rights Council, NATO’s chief Anders Fogh Rasmussen denied its anodyne conclusions regarding NATO.  And then, for added effect, Rasmussen said that he was pleased with the report’s finding that NATO “had conducted a highly precise campaign with a demonstrable determination to avoid civilian casualties.” There is no such clear finding. The report is far more circumspect, worrying about the lack of information to make any clear statement about NATO’s bombing runs. NATO had conducted its own inquiry, but did not turn over its report or raw data to the UN Commission.

On March 12, UN Secretary General Ban Ki-moon went to the UN Security Council and stated that he was “deeply concerned” about human rights abuses in Libya, including the more than eight thousand prisoners held in jails with no judicial process (including Saif al-Islam Qaddafi, who should have been transferred to the Hague by NATO’s logic). Few dispute this part of the report. The tension in the Security Council is over the section on NATO. On March 9, Maria Khodynskaya-Golenishcheva of the Russian Mission to the UN in Geneva noted that the UN report omitted to explore the civilian deaths caused by NATO. “In our view,” she said, “during the NATO campaign many violations of the standard of international law and human rights were committed, including the most important right, the right to life.” On March 12, Russia’s Foreign Minister Sergei Lavrov accused NATO of “massive bombings” in Libya. It was in response to Lavrov’s comment that Ban’s spokesperson Martin Nesirky pointed out that Ban accepts “the report’s overall finding that NATO did not deliberately target civilians in Libya.”

NATO is loath to permit a full investigation. It believes that it has the upper hand, with Libya showing how the UN will now use NATO as its military arm (or else how the NATO states will be able to use the UN for its exercise of power). In the Security Council, NATO’s Rasmussen notes, “Brazil, China, India and Russia consciously stepped aside to allow the UN Security Council to act” and they “did not put their military might at the disposal of the coalition that emerged.” NATO has no challenger. This is why the Russians and the Chinese are unwilling to allow any UN resolution that hints at military intervention. They fear the Pandora’s box opened by Resolution 1973.

[This article was originally posted on counterpunch]. 

The Draft Anti-Terrorism Law in Saudi Arabia: Legalizing the Abrogation of Civil Liberties

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In July 2011, Amnesty International published a leaked copy of the draft Saudi Arabian Penal Law for Terrorism Crimes and Financing of Terrorism. This Anti-Terror Law, which grants the Ministry of Interior unprecedented levels of authority and discretion in intelligence gathering, policing, and detention, has already been reviewed by the Security Committee of the Consultative Council (Majlis al-Shura) and the Committee of Experts in the Ministers’ Council, and awaits final approval for its enactment. Given the recent appointment of the Interior Minister Prince Nayef Bin Abdulaziz as the new Crown Prince, it seems likely that the law will soon be adopted.

Widespread criticism of the law has been voiced internally, by local activists, and internationally, with Amnesty International and Human Rights Watch leading the way. Unlike the US Patriot Act and the Terrorism Act 2006 of Great Britain, both of which allowed for tremendous expansions of state power, the proposed Anti-Terror Law seems designed to legitimize already-existing extra-judicial practices of the Saudi state by cloaking them in the rule of law. With broad support for legal reforms, continued protests and civil disobedience, and public debate growing over the injustices suffered by Saudi prisoners of conscience, the Anti-Terror Law seeks to forestall any movement towards enhanced legal protections.

The regime response was limited to a letter written by the Saudi Ambassador in London, emphasizing that the Anti-Terror Law provides both for the need to deal with terrorism within a legal framework, and for the protection of the “legitimate rights of suspects.” What has been neglected in this exchange between officials and critics is that the unapplied 2002 Law of Criminal Procedure (LCP) already exists to ensure a speedy, fair, and inexpensive trial, while guaranteeing basic rights. While the LCP is not without its flaws, unlike the proposed Anti-Terrorism Law, it limits the discretionary power of the Ministry of Interior and provides a foundation for a broader set of legal reforms.

The Saudi Criminal Procedure LCP

In 2002 Saudi Arabia published its first Law of Criminal Procedure (LCP). This law contains 225 articles laying out the process for the initiation of criminal action; rules of collecting and preserving evidence; conditions of arrest and pretrial detention, including bail; and the jurisdiction of courts and their proceedings … These new laws gave Saudi citizens and residents a clearer definition of their rights in detention and at trial and laid out the procedures the investigators and courts must follow. For the first time, defendants had the right to legal counsel during investigation as well as at trial (Law of Criminal Procedure, Article 4).

The LCP codified certain guarantees and rights absent in Saudi jurisprudence. It provided the right to be represented by a lawyer throughout investigations, charging, and trials, and guarded against prolonged detention as well. Article 33 and Article 34 state that a person cannot be held for over twenty-four hours without a written order and must be seen by an investigator and charged within this twenty-four-hour period. A person cannot be held incommunicado and must be able to inform others of his or her arrest and charges. Similarly, the LCP provided for a proper searching procedure where the citizen’s privacy is respected. The search must be done during the daytime; the person must be present when his or her home is being searched; and finally, a detailed warrant supported by specific information and probable cause is required. Private conversations are highly protected in the articles of the LCP. Monitoring people’s communications and wiretapping must be supported by probable cause and its warrant is a temporary one that must be renewed every ten days. During the investigation, the accused must be informed of the charge during the first meeting with the investigators and no form of coercion may be used. The fact that the authorities have a twenty-four-hour period to investigate and charge or release the detainee was emphasized through repetition in two different sections of the LCP. This twenty-four-hour period could be extended to six months, however, only after the initiation of investigation, and before charging the suspect, if specified reasons are met. Finally, the LCP gives the Minister of Interior the discretion to define the capital crimes that require arrest.

The LCP is far from perfect and significant changes must be made for it to meet international standards and conform to regional and universal treaties. These shortcomings were highlighted by Human Rights Watch in its 2008 report, which focused its criticism on the lack of codification of crimes. Judges and investigators are given the discretion to interpret the Sharia (Islamic Jurisprudence) texts and define the crimes, their elements, and the punishment. With the lack of codification, prompt charging is not possible since the investigator will only charge after the completion of the investigation and not within the required twenty-four-hour period.

Saudi lawyers and activists based their analysis and criticism of the LCP on Sharia law (Islamic Jurisprudence), a very strategic move in Saudi Arabia. Using this tactic, activists avoid common accusations of Western influence, which can serve to delegitimize their perspective in the public eye. Waleed Al-Majid, a Saudi writer and researcher, argued that the LCP did not accommodate a key Sharia principle, which stipulates that nobody can be punished without a text, which requires a clear and intelligible definition of crimes and guards against detention without charge. Human rights activist and Saudi lawyer Abdulrahman Al-Lahim pointed out that the LCP lacks two main principles. The first one is what is known as the fruit of the poisonous tree doctrine. The doctrine states that a piece of evidence is inadmissible if obtained through improper procedure. The second doctrine is the presumption of innocence. The LCP places the burden of proof on the accused not the investigator. Despite these problems, however, advocates of legal reform are enthusiastic for the LCP to be implemented. As Al-Majid has pointed out, the lack of implementation hinders any possible improvement through legal challenge and practice.

The strength, as well as the weakness, of the LCP became apparent in the aftermath of terrorist attacks in 2003 and 2004 in Saudi Arabia. Instead of putting the LCP to the test and strengthening it in the process of implementing it, the Saudi government decided to take a different route. The attacks had provided grounds for the regime to shelve the LCP and roll back what had until that point been incremental progress in legal reform.

The Draft Penal Law of Terrorism Crimes and Financing Terrorism

The drafting committee listed numerous Saudi and international bodies of law as bases and justifications for the proposed Anti-Terror Law. The long list includes the LCP, a great number of international and regional treaties, different anti-terror laws in the region, and the United Nations Security Council Resolution 1373 of 2001. The latter dictates that states shall bring every person participating in the commission of a terrorist act in any form or shape to justice and establish such terrorist acts as crimes in domestic law. Interestingly, the Law of Criminal Procedure was also cited as legal basis. While the Anti-Terror Law certainly violates numerous international treaties and basic human rights principles, it is in reference to the LCP that these contraventions are most important. The discrepancies between the two laws provide the best basis for legal and popular challenges to the enactment of the Anti-Terror Law.

The draft law does four main things. First, it gives the Ministry of Interior and the Minister himself an unprecedented level of authority and discretion. Second, it defines terrorist crimes over-broadly and vaguely. Third, it lacks the basic measures of due process and fair trial. Finally, and more importantly, it chills and officially bans free expression and the freedom of assembly.

The Ministry of Interior has maintained a great level of authority for a long time. With the lack of any procedural laws and criminal codes, this power has been largely unchecked. The adoption of the LCP was meant to limit its authority and subject it to certain constraints, but it was never implemented. The proposed Anti-Terrorism Law, on the other hand, gives the Interior Minister excessive powers under the cover of law, with no judicial oversight or any form of checks and balances, granting him the power to “take any measure to protect the country from any terrorist danger.” Once the rights guaranteed by this proposed legislation are violated, the person can only appeal to the Interior Minister himself, and not the court, to seek relief.

The proposed Anti-Terror Law goes against the current movement to codify crimes in Saudi Arabia to limit the discretion of the Ministry of Interior and the judges. It defines the crimes in exceedingly broad and vague terms and leaves the door open to the judges and Ministry of Interior to determine which actions fall under the vast umbrella of “terrorist crimes.” In addition to terrorist activities, the law encompasses some major forms of freedom of speech. It prohibits any criticism of the government or the country because it might threaten the society’s security, the country’s unity and its general order, or harm its reputation or position.

The proposed law also abrogates the basic principles of due process and fair trial that the Law of Criminal Procedure provides for. The LCP established that a person cannot be held in detention for over a twenty-four-hour (or forty-eight-hour) period without investigation. However, the proposed Anti-Terror Law extends the investigation period to over six months, subject to extension. It gives the authority the right to detain suspects for over a year, subject to extension, without justification, charge, or trial. A detainee can be held incommunicado for over 120 days, subject to extension. The LCP on the other hand states that a detainee has an immediate right to communicate with anybody, including a lawyer. The proposed Anti-Terror Law’s denial of a lawyer’s assistance extends beyond the investigation stage to the trial period.

Finally, the proposed anti-terror law further curtails freedom of assembly, limits freedom of expression, and provides excessive punishments for vague and over-broad crimes. The definition of terrorist crimes in itself entails serious limitations of freedom of expression and assembly by encompassing a wide range of speech and activity under it. In addition to the crimes listed in the definition, the punishment section of the proposed anti-terror law lists additional crimes that are punishable by this proposed law. For example, claiming that the King or the Crown Prince are non-believers, or questioning their integrity or honesty is punishable by a minimum of ten years. A minimum punishment of five years is imposed on any person who says or prints anything that might endanger the general security, shake the stability of the country, or incite anybody to do so. Establishing, leading, organizing or administrating any “terrorist” entity is punishable by a minimum of twenty-five years. Being a member of such an entity is punishable by a minimum of ten years, while recruiting or financing the entity is punishable by a minimum of fifteen years of imprisonment. A public appraisal of any “terrorist act” is punishable by a minimum of five years of imprisonment. The minimum punishment for holding a meeting to plan a “terrorist attack” is ten years.

Protesting for any reason is prohibited in Saudi Arabia, though there was never a law criminalizing it. The proposed Anti-Terror Law changes that. Article 47 of the proposed anti-terror law makes it illegal to protest for any reason, whether related to a terrorist crime or not. It states “a minimum of 3 years of imprisonment should be imposed on anybody who organizes a protest, participates in organizing it, aids in its preparation, incites or invites others to participate.” Attending a protest is punishable by a minimum of one year of imprisonment, while the punishment increases to seven if the person carries any sign or picture that threatens the stability or unity of the country.

The abovementioned punishments limit the judge’s discretion because unlike other prison terms, the punishment specifies the minimum number of years of imprisonment not the maximum. Furthermore, when the general, fluid, and broad language mentioned in the punishment articles are coupled with the vague and overbroad definition of “terrorist crimes,” the combination is prone to abuse. Finally, the ban on protesting is mentioned generally without any reference to terrorist activity, and seems to be a direct response to the uprisings in the Arab World. With the lack of a constitutional court to declare that law invalid, it cannot be attacked as unjust or in violation of the Saudi Constitution or Basic Law.

Security Council’s Resolution 1373 called on all nations to bring persons accused of terrorist crimes to justice. This proposed anti-terror law does anything but that. Rather, it is a response to the continued political unrest of the Arab uprisings, increasing demands for legal reform, and the issue of political prisoners. Instead of strengthening civil liberties to stabilize the country and face criticisms, this proposed law does the opposite. It strips citizens of some of their basic civil liberties: their freedom of speech and freedom of assembly; and it legitimizes enhanced policing and detention power. Using the threat of terrorism as an opportunity to curtail citizens’ freedom and what limited political and legal rights they have can only breed more violence and terrorism. Rather than enacting this dangerous and repressive law, we should consider implementing the already-approved Law of Criminal Procedure, which, with time, could provide the foundations for a just rule of law.


Migration: The Arabian Gulf story

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When I arrived in the Gulf fourteen years ago, my perception of this region was the same as that of millions of other migrants, that this is a place where we can easily earn enough to achieve financial freedom. But over the years, a different gulf has been haunting my thoughts: that between expectations and reality. In other words, the fact that many who come looking for gold are having to satisfy themselves with coal.

There are around twenty million migrant workers in the Gulf and many millions had walked its sand-swept streets since the oil boom in the 1970s. A vast majority of them are single workers—Asians, Africans, Arabs—and despite the gaping diversities in the cultures they come from, they share one thing: their woes. Theirs is a story that will move hearts. It is a story of stunning sacrifices, stoicism, hopelessness, and helplessness; one that has been eclipsed by glitzy reports about dizzying development in this stinkingly rich region. The distressing truth is that migrant single workers in the Gulf have fallen by the wayside while the economies they toiled for galloped. Their salaries have not kept pace with inflation and laws meant to protect their rights are inadequate. Living conditions have worsened due to an increase in population and spiralling of expenses back home. The result: imbalanced minds and disease-wracked bodies. When they go back home after years or decades, they are residues of their former selves, leaving the chasm between expectations and reality as wide as ever.

Barring those engaged in manual labor, most expatriates in the Gulf are known to lead a sedentary existence that makes them an easy prey to lifestyle diseases like diabetes, blood pressure, and high cholesterol. The split shift work system—whereby most offices open in the morning and evening with a long break in between—and the long punishing summer with high levels of humidity are among many obstacles that hinder expatriates from maintaining a healthy lifestyle that includes outdoor exercise. If physically they are unfit, psychologically their condition is worse. The long separation from family makes their existence excruciating, with most people going back home on short vacations once every year or two. Asian and Arab expatriates come from societies that have a joint family system which makes them breadwinners of large families. With mostly stagnant salaries in the Gulf, responding to the ever-increasing financial demands from home can be emotionally draining. The result is a highly stressed mind, which, combined with the lack of physical exercise, makes their bodies nests of diseases.

The phenomenon of single workers in the Gulf may require some explaining. Foreign expatriates here broadly fall into three categories: laborers and those in low-paid jobs who form the majority; professionals; and third, businessmen. Businessmen did not arrive to the Gulf on business visas, but are actually people from the first two categories who managed to identify opportunities to plough on on their own. Most of them are accused later of becoming exploiters of their own countrymen. Expatriates who earn a specific monthly salary are allowed to bring their families to live with them. The amount varies in each Gulf country but is approximately around five thousand Riyals. Those who do not earn enough to sponsor their families are referred to as “bachelors” in the Gulf parlance, even if they are actually married. This means a vast majority of expatriates have to suffer the pain of singleness. Their solitary existence, in addition to dumping them to the lowest stratum in the Gulf social structure, also subjects them to other inequities of life—like mental trauma, the absence of a social life, and the lack of economic growth. The latter is particularly the case for people in low-paid jobs since they have mostly stagnant salaries that do not keep up with galloping inflation and the cost of living both in the Gulf and back home.

In the Gulf, social life and freedom are conspicuous by their absence. Workers, after their work hours, retreat to the solitude of their rooms where their roommates function as a family. They are often not willing to spend money on entertainment and other activities (except occasionally if available) as the sole purpose of their suffering and migration is to save as much money as possible for the wellbeing of their families back home. One way that expatriates bond and feel at home is through peer groups. There are thousands of expatriates’ organizations in the Gulf formed on the basis of ethnic, religious, sectarian, political, and regional leanings. They meet regularly, helping to connect workers with each other and with the communities back home, creating a sense of togetherness and love. These organizations occasionally arrange cultural activities and get-togethers, sometimes by bringing artists and leaders from their home countries. These are occasions of great joy and relief. However, official permissions are required for all outdoor activities.   

The most painful sacrifice of single expatriates remains the separation from their loved ones. In the Malabar region of India’s southern state of Kerala, my hometown, almost every family has at least one member, if not more, working in the Gulf. Coming from a village where most males work abroad, the pangs of this separation are etched in my memory. I have seen husbands bidding tearful, heartbreaking goodbyes to their wives just a month or two after marriage, to be reunited a couple of years later and most likely separated again soon—a cycle that has painfully repeats itself for decades. Migrant wokers miss the birth and growth of their children, the deaths of their dear ones, as well cultural or social events that bond families.

The pangs of separation which these families experience is a recurrent theme in the Mappila songs, a folklore Muslim song genre in our area. Two such songs had become super hits in the 1970s and still stun the listeners. These songs are in a letter format. The first is of a woman addressing her husband in the Gulf, speaking of her unfulfilled sexual and emotional needs in a soul-stirring tone, and questioning the meaning of life in which her youth is wasted waiting for her husband. In the reply, the heart-broken husband agrees that their financial stability is no recompense for a wasted youth, and compares their life to that of a cow which has never been milked. It ends with his promise to return at the first available opportunity. I heard this song two months ago after a gap of several years and was transfixed by the pathos and emotions it contained—it still affected me the way it had decades ago.

But the sacrifices of these migrant workers are neither well captured by the media nor properly understood by Westerners who live, work, or visit the region. An Italian academic visiting the Gulf recently was deeply surprised when he learned that single migrants spend years without a partner and virtually no sexual relationships. In addition to being estranged from their families and friends, strict sexual segregation rules in the Gulf prevent expatriates from socializing with members of the opposite sex. He shared his view with a visiting Indian sociologist Professor Hafiz Mohammed, who told him this seemingly major issue pales in comparison with other problems. Mohammed was actually in the Gulf to deliver lectures on "remote parenting." This involved tips on effective parenting to Gulf-based parents who are distressed over a number of problems among their children back home, such as underperformance in studies, an increase in juvenile delinquency, and crimes.

The Gulf experience is so deeply woven into the collective psyche of migrants' societies that it has long entered their literature. For example, the 2010 best novelist award of the Kerala State Literary Academy went to a Bahrain-based expatriate, Benny Benyamin. His novel, in Malayalam, tells the true story of an expatriate, Najeeb Ahamed, who was forced into the wilderness of the Saudi Arabian desert for three and half years tending hundreds of sheep, with no interaction with the outside world. His manager, who spoke only Arabic, never allowed him to take baths. One of the most poignant and touching scenes in the story is when Najeeb, looking in the mirror after four long years, screams in agony seeing how frighteningly he has changed.

These experiences and struggles are true of most migrants—Asians, Arabs, and Africans. A large majority of them hail from societies that cling to a patriarchal order where the male is the breadwinner. This injects an aura of sublimity into their sacrifice—a feeling that they are destined to suffer to feed their children, making them sacrificial lambs walking willingly to the slaughter house. Labor problems and iniquitous sponsorship systems have also aggravated workers' woes. For outsiders, the sponsorship system in the Gulf is a rigmarole. The Gulf Cooperation Council (GCC) consists of six states—Saudi Arabia, Qatar, the United Arab Emirates, Oman, Bahrain, and Kuwait—each of which has its own sponsorship laws that clearly define residency rules. Every expatriate has a sponsor, which can be an individual (citizen), a company (private or public), or the government. Some have tougher rules than others. For example, an expat in Saudi Arabia or Qatar cannot travel out of the country without the written permission of his sponsor, what is called the khurooj or the exit permit system. Human rights groups have excoriated governments for these laws which infringe on personal freedoms. But interestingly, few of the migrant source countries have protested these laws, at least loudly enough, as their economies are dependent on the remittances from their citizens.

As I write this, an Indian minister in charge of Non-Resident Indian Affairs was in Doha on an official visit for a meeting with his country’s people to study their problems. The day after his meeting, two Indian newspapers severely scalded him for doing nothing to address Indian expatriates’ woes, which, according to one daily, included: harassment of workers by sponsors, non-payment of salaries, operations of visa racketeers, and lack of legal help for workers entangled in court cases.

This is just one, though substantive, side of the Gulf experience. The other side sparkles like a diamond, being the story of those who have built their fortunes from petrodollars. The Gulf provides a stunning paradox. The struggle for subsistence of a vast majority seen against the glittering success of a minority. After all, every migrant lands here with a passport, an empty pocket, and a bag of dreams. So the success of some makes the failure or the bare existence of others galling, especially in the face of the realization that this failure is not of their making. In other words, for businessmen, professionals, and others who have brought their families to live with them in the Gulf, life is cozier, and the supreme success of a few expatriates has evoked the envy of not just their fellow countrymen, but local citizens too.

What about the future?  It does not look very rosy for migrant workers, for two reasons. First, the 2011 Arab uprisings have made unemployment among the local population more of a demon for dynastic rulers—a demon that must be exorcised expeditiously if they do not want their own people to march to their palaces. One way to create employment for the locals is to gradually expel expatriates. In Saudi Arabia, thousands of foreigners are in fear of losing their jobs as the regime acts fiercely to create jobs for the restive youth. This has also made expatriates wary of the Arab uprisings. In Bahrain, at the height of the anti-regime protests last year, expatriates took to the streets in support of the Bahraini ruling family! Secondly, the Arab uprisings have made Gulf regimes focus on local populations, relegating to the backburner the welfare of expatriates, especially the need for sponsorship reforms.

So, as the wheel of history rolls on irreversibly, my heart goes out to millions of “single” expatriates in the Gulf, past and present, who toiled in the torrid sun to feed their families back home, in the process sacrificing their own lives, especially their youth and married life. Their story has not been told loud enough. What about western expatriates in the Gulf, single or otherwise? They enjoy pride of place in the labor market and are well-paid and pampered by Arabs. And in a land brimming with migrants, their stay is as short as that of migratory birds.

Political Imaginaries in Saudi Arabia: Revolutionaries without A Revolution

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The contemporary Saudi-led counterrevolution, fierce as it has been throughout the Arab world, is perhaps most relentless inside the Kingdom’s own borders. US-trained and armed security forces have been dispatched more thoroughly throughout the country to thwart any potential signs of public gatherings or protests. In the last year alone, at least eight Saudi nationals have been killed for partaking in public protests. This is in addition to the unrelenting police brutality against unarmed civilians that has injured numerous men and women. Further, hundreds have been illegally detained across the country for supporting calls for reform and protest. Such violence and intimidation is not only reserved for those who have attempted to take to the streets. Dozens have also been forbidden from travel, placed under house arrest, or banned from writing in the Saudi press simply for criticizing the status quo. Others have been forced to sign formal pledges not to engage in acts that “challenge state laws and norms.” Several blogs have been shut down, and two twitterers have been arrested and today face the possibility of a death sentence. In short, scores of citizens have been intimidated into silence.

The above listed acts only begin to scratch the surface of the lived consequences of the counterrevolutionary campaign inside Saudi Arabia. Compounding this stark reality is the information blackout that the Saudi media empire has succeeded in imposing on local developments. Its outlets have been able to hijack and recreate events, from Sana’a and Manama to Damascus and Muscat. Equally alarming, however, the Saudi-controlled media have largely succeeded in silencing the flow of information on local events both inside and outside the country. Most Internet sites that carry information critical of the Saudi ruling family, as well as those that simply relay calls that challenge the status quo are blocked. This is especially the case for Arabic-language sites and those originating from within the country. Media laws have been made more stringent, and relaying information or images of Saudi protests carries a prison sentence of up to ten years, with thousands of dollars in fines. Little wonder then, that there exists a significant information disconnect among people living in Saudi Arabia and not only those who are abroad. At any given time, residents of most Saudi cities are largely in the dark as to what is happening only a few kilometers away, let alone in other Saudi cities.

Increasingly stricter laws, coupled with the media blackout, nonetheless stand in contrast to small yet consistent protests across the Kingdom. Every week, Saudi men and women gather at the country’s various ministries to make the simplest of demands, including increasing wages, being permanently reinstated in jobs as was promised, getting paid on time, and obtaining long overdue land or cash grants. Despite their regularity, these gatherings—when news of their occurrence actually reaches the media—are repackaged as officials opening their doors to average citizens to solve their problems. At the Ministry of Interior in Riyadh, protests demanding the release of political prisoners—a weekly occurrence only a few years ago—have all but stopped in the last ten months given the heightened attention they have garnered. Until a few weeks ago, when the issue of political prisoners was resurrected again, any mention of prisoner rights was summarily dismissed as a strictly Shi’a demand, which—in the sectarian Saudi media parlance—means it is not really a national issue that merits attention.

Acts of protest have not been limited to the government ministries. Employees from different departments of such larger-than-life companies as Saudi Airlines and the Saudi Telecom Company (STC) have gone on strike for days, at times weeks, due to widespread corruption, deteriorating employment conditions, and on-the-job discriminatory practices. Several times, these employees were able to momentarily shut down one of Riyadh’s busiest intersections on Olaya Street facing the Kingdom Tower, before riot police quickly dispersed them. In early March 2012, following major student protests at Riyadh’s King Saud University, over five thousand women gathered at the King Khalid University in Abha. Contrary to media and official claims, which were overwhelmingly sectarian and dismissive in tone, the female students had been voicing their anger at corrupt administrative measures, discriminatory gender practices, and increasingly restrictive policies. Campus security allowed state police to enter the university in order to put down the protest. As a result, one student was killed, another had a miscarriage, and over forty others were seriously injured. The story was quickly repackaged in the local media as one of female students protesting, of all things, garbage at their university. The protesters allegedly attacked university employees and in the process hurt themselves and each other. As with other incidents in Saudi Arabia that require serious investigation, a commission was appointed to look into the matter while the “culprits” were forced to sign pledges and apologize for their actions.

Behind closed doors, Saudis of all walks of life talk freely about the corrupt regime and the irony of its support for the overthrow of Bashar al-Asad’s regime after having brutally suppressed protesters in equally authoritarian Bahrain. Not surprisingly, however, the most vocal criticism and acts of opposition to Al Saud have occurred in Qatif and its surroundings in the Eastern Province. Such protest is rarely mentioned in Saudi Arabia, let alone recognized, even by those who elsewhere in the country could be said to have common cause with them. In Qatif, the landscape of revolt has been drastically altered since I last visited in June. On the intersection of Riyadh Street and King Abdulaziz Road in Qatif, Revolution Roundabout—the starting point of almost-weekly Friday protests—has been demolished. Traces of it, however, are visible on the ground. Its importance as a symbol of solidarity and defiance remains etched in people’s memories.

 


[Where Revolution Roundabout used to Stand]

In Ashuwaykah neighborhood, east of what used to be Revolution Roundabout, King Abdulaziz Road has been renamed “Revolution Street” [shari’ al-thawra] and is a site of weekly protests. It is filled with photographs of the seven young men who were killed by Saudi security forces, as well as some of those who have been shot and survived. There, every nook and cranny is covered with anti-regime graffiti. Most single out Crown Prince Nayef bin Abdulaziz, his nephew Eastern Province Governor Mohammad bin Fahd bin Abdulaziz, and Bahrain’s Hamad Al Khalifa. Both Nayef and Mohammad bin Fahd are perhaps the most hated princes in the area, if not the country. Mohammad bin Fahd is notorious for his endemic corruption, stealing private property from local citizens, and reaping billions by illegally taking over public lands and reselling them to investors at exorbitant prices. He is also known to have engaged in illegitimate real estate schemes in Mecca, among other places, and for privileging a handful of Sunni families in the Eastern Province at the expense of all others. Nayef, on the other hand, is even more feared as the architect of the bloody suppression of the Shi’a revolt of the 1980s. While the whole Saudi regime, including King Abdullah, is implicated in this historical suppression as well as the current counterrevolution, Nayef is often singled out as its mastermind. As Minister of Interior, he is also responsible for the illegal detention of political prisoners, some of who have been held for years without charge or a fair trial. He too is implicated in shady real estate deals, more recently with one involving the latest part of the Dammam Corniche in the Eastern Province.
 


["Nayef, Bin Fahd, Hamad, Abu Mit'ib. Gallows"]
 

 
["Until when will this dicatorship last." Al Awamiyah, Qatif]

In recent months, the protests in the Eastern Province have been concentrated in Al Awamiyah, old Qatif, Seihat, and Tarut. Protesters regularly provide false information online on the timing and location of gatherings and often rotate from one place to another in order to mislead the police. Heavy security presence in Qatif on Fridays is contrasted with its near absence on other days of the week, with the exception of particular circumstances like those that took place in Al Awamiyah on 22 March 2012. It was business as usual on that quiet Thursday, and there were no petrol cars in sight. However, civilian informants [mukhbirin] are known to do the police’s dirty work. Mohammed Saleh al-Zanadi, a young rights activist who is also one of the twenty-three wanted protest organizers, was strolling casually on the town’s main street. He looked happy and full of life. Hours later, it was announced that he had been shot by security forces while getting a haircut in a barbershop down the street. Mohammed had managed to escape with three gunshots, only to be caught several hours later by internal security forces. Security was heavy all weekend long, with gunshots heard every now and then to scare off potential protesters. While Qatifis were not able to take to the streets in large numbers that week, they have called for a major protest on Friday 6 April 2012.

The traditional political and religious leadership in Qatif is conflicted over how to move forward after innocent blood has been shed in the region. They all oppose the regime’s use of violence and oppressive intimidation tactics. Some, however, do not see eye to eye on the benefits of continuous public demonstrations, especially ones that call for the downfall and death of Al Saud. Sheikh Hassan al-Saffar, one of the most respected religious and political leaders in the region, did not speak out against police violence until mid-February 2012, after security forces shot several young Qatifi men. He condemned the regime for its resort to force and for failing to launch a serious investigation into the killings. A prominent opposition figure, Sheikh al-Saffar led the Shi’a revolt of the 1980s from Qatif, and later from exile in Damascus. He and the remaining Shi’a opposition in exile returned home in the 1990s after then King Fahd promised to ease restrictions on the Shi’a of Saudi Arabia. Since, he has worked within the system to improve the lot of Qatifis and secure more rights for the Shi’a community. For decades, he has been the regime’s most reliable ally in the region. Yet, he has become a sustained target of a derisive and sectarian local media attack since he spoke out publicly against regime violence. For most Qatifis, even those who have criticized the Sheikh for working with the regime, he was the Shi’a’s last hope for a peaceful resolution.

Not all Qatifis who are critical of the regime support the protesters or what they see as excessively confrontational opposition tactics. Many of the area’s residents, like other Arab citizens, prefer to see a more peaceful resolution to the current crisis. With the specter of the 1980s regime violence still fresh in their minds, they fear for their loved ones and their futures. That Nayef is due to take up the throne after King Abdullah if he himself actually survives the current brain hemorrhage he recently suffered only adds to such anxieties. Yet, the regime’s firm stance against all calls for change does not bode well for those who aim to work within the system, no matter how corrupt it is. Despite lessons from the Arab uprisings, the ruling family insists on presenting itself as invincible and refuses to hold officials accountable for egregious human rights violations committed in the last year. Even citizens outside Qatif who have in the last year believed King Abdullah’s seductive reform package are coming to realize the futility of such empty promises. Yet the regime knows that it has every reason to feel invincible. Life, after all, takes on an eerie normalcy only fifteen minutes outside revolutionary Qatif. In Dammam and al-Khobar, the Eastern Province’s other main cities, Qatif and its politics seem a lifetime away. As do other acts of protest that, given Saudi repression, constitute milestones but nonetheless serve little by way of compelling the Saudi regime to attend to any of Saudi citizens’ demands. If anything, the regime banks on such regional divisions, in addition to religious, sectarian, ideological, social, class, and political differences, to prevent any forms of national solidarity from emerging. As young Saudis voicing their beliefs were killed and shot this month in Abha and Qatif, respectively, the ruling family was supporting a different kind of spring in the capital: the Riyadh Spring Festival, the only kind that will blossom in the Kingdom in the foreseeable future.

Jadaliyya Launches Arabian Peninsula Page

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Jadaliyya announces the soft launch of its new Arabian Peninsula Page. Similarly structured to our Egypt, Syria, and Maghreb Pages, the Arabian Peninsula page will feature articles about the Peninsula’s states written by those on the ground as well as outside observers. If you are interested in contributing to this page, send us your submission to ap@jadaliyya.com. We accept submissions in both Arabic and English.

Our first set of articles address a range of topics, including the lived realities of counterrevolution inside Saudi Arabia, an assessment of the Bahraini uprising over one year since it began, the travails of migrant laborers in the Gulf Arab States, a video essay of the Yemeni Uprising, an analysis of the proposed Saudi Anti-Terror Law, and a roundup of major media coverage of the Arabian Peninsula. Check them out!

Political Imaginaries in Saudi Arabia: Revolutionaries without A Revolution

Migration: The Arabian Gulf Story

The Draft Anti-Terrorism Law in Saudi Arabia: Legalizing the Abrogation of Civil Liberties  

Revolutionary Junctures: Documenting the Yemeni Uprising on Film

الحركات السياسية في البحرين: الماضي والحاضر والمستقبل 

Arabian Peninsula Media Roundup (2 April 2012)

Gold Bullets

Maghreb Media Roundup (April 3)

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This is a roundup of news articles and other materials circulating on the Maghreb and reflects a wide variety of opinions. It does not reflect the views of the Maghreb Page Editors or of Jadaliyya. You may send your own recommendations for inclusion in each week's roundup to maghreb@jadaliyya.com by Sunday night of every week. 

Algeria

"Al-Qaeda affiliates use kidnapping for revenue" African militant groups are copying kidnapping methods used by Al-Qaeda in the Islamic Maghreb.

"Why Algeria refused to let French gunman to be buried there" Algeria refuses burial of Toulouse gunman, citing "reasons of public order."

Algérie : Un observatoire participatif à la veille des élections législatives Site tracking 2012 election inconsistencies launches, equipped with illustrative map and phone apps.

"Encore un déni d’un droit fondamental du citoyen" Reflections of the Algerian state's  exclusion of Amazigh identity.

Libya

"Fraglie peace follows Sabha ceasefire" Violent ethnic clashes in southern Libya are challenging the country's interim government just months before national elections.

"Post Gaddafi Libya confronts its diversity" Ethnic groups struggle to find a new national identity.

Rebels march into new Libya with a hangover" Rebel fighters struggle to find identity, jobs, in New Libya.

"Sandstorm by Lindsey Hilsum; Colonel Gaddafi's Hat by Alex Crawford" Two book reviews uncover accounts from Libya’s revolution offer depth, drama, disgust at Gaddafi’s cruel regime.

"Opinion: Political Activism " Passive attitude of Libyans during Gaddafi dictatorship needs to change.

"General Thoughts on the Tuareg rebellion and AQIM" AQIM & the prospects of proliferation in southern Libya's virtual political vacuum.

"ملامح الدستور الليبي القادم" Following the constitutionless-less rule of Gaddafi, Libyans explore the ratification of their rights for the first time since the constitutional monarchy.

"رسالة من لندن.. مع د. محمد المفتي (الحلقة الثانية والخمسون" Podcast with author Dr. Mohammed Mufti discussing the obstacles and potential of the Libyan revolution.

Mauritania

"Is the EU taking its overfishing habits to West Africa" The UN says EU trawlers are out-muscling 1.5 million fishermen, who themselves warn west Africa could 'become like Somalia.'

"Mauritanian Artists fear Islamist interference" Mauritanian artists say they are worried they could be "taught to toe the line" of a political Islamist agenda.

"Mauritania looks to bridge local, refugee divide" With hundreds of thousands fleeing the conflict in northern Mali, civil society groups in Mauritania are working to ensure the refugee community integrates peacefully with local residents. 

"MAURITANIA: “Nothing left but dust and sand” Famine in Mauritania reaches grisly heights.

Morocco

"Morocco has missed the Arab Spring but the people aren't happy" Despite political reforms, the social and economic realities of most Moroccans has remained stagnant, and in some cases, worsened.

"The King and I: Freedom and incarceration in Morocco" Moroccan dissident rapper, Mouad Belghouat (El Haked) arrested for the second time.

"Morocco Islamist government faces first test: rising prices, harsh drought" PM Benkirane’s government lowers estimates of growth rate, increasing unemployment numbers.

"New report examines religion in Morocco" Study by the Moroccan Centre for Contemporary Study and Research shows role of religion expanding in public life.

"Morocco-Arab Spring Series"  How has the Arab Spring played out in Morocco and is there true democratic change or just window-dressing?

الجمعية تطالب باعتذار رسمي عن الانتهاكات خلال الإستعمار AMDH appelle les Etats français et espagnol à présenter des excuses officielles au peuple marocain For the first time, The Moroccan Association for Human Rights calls on France and Spain to officially apologize for colonial crimes.

Maroc, arrestations et procès fabriqués a la pelle Members of the February 20th Movement face royalist and state intimidation.

"السلفية والدولة في المغرب والمقاربة الجديدة" Summary and evaluation of the state's new approach to Salafists and extremists.

Tunisia

"Fusion of centrist parties to create a new force in Tunisian politics" Aim at unifying centrist parties and independents in government.

"Working towards an innovation society" Tunisia must create a more social and economic prosperity and live up to its potential.

"Tunisia govt bans protests on Iconic Street" The Tunisian government announced on its Facebook page that protests would henceforth be banned on Avenue Habib Bourguiba. The street is symbolic to many Tunisians due to the number of protests staged there that led to the overthrow of former president Zine El Abddine Ben Ali.

"Tunisian Salafists: Who Are They?" Samir Amghar discusses  Ennahda's simultaneous co-optation and differentiating strategies in regards to Salafists.

"Neoliberals, not Islamists, are the real threat to Tunisia" A reflection on the necessity of a new economic approach in post-Ben Ali Tunisia.

Tunisian Law Allows Rapists to Avoid Prosecution in Case of Marriage with Victim Moroccan protests prompt reexamination of similar Tunisian laws.  

"مولود سياسي جديد تحت عنوان المسار الديمقراطي الاجتماعي : صدق الارادات يذلل الصعوبات ؟" Tunisia's new Social-Democratic coalition may reflect fragmentation and other shortcomings of the political system. 

Recent Jadaliyya Articles on Maghreb

Time for a 'Bourguibist' Comeback? Essebsi Butters up Tunisians in Monastir

Young Women Demanding Justice and Dignity: By All Means Necessary

Notes from Western Sahara: An Interview with Fatma El-Mehdi

الذاكرة الجماعية العربية بين الانتقام والعدالة والمصالحة

Egypt Media Roundup (April 3)

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This is a roundup of news articles and other materials circulating on Egypt and reflects a wide variety of opinions. It does not reflect the views of the Egypt Page Editors or of Jadaliyya. You may send your own recommendations for inclusion in each week's roundup to egypt@jadaliyya.com by Sunday night of every week. 

“Update: Muslim Brotherhood endorses Khairat al-Shater as presidential candidate”
Muslim Brotherhood backtracks on its initial pledge not to field a candidate for the presidential elections, citing “a serious threat to the revolution” as its motivation in doing so.

“Presidential elections commission accuses Abu Ismail of illegal campaigning”
Higher Presidential Elections Commission (HPEC) takes Abu-Ismail to court after an organized parade escorted him to submit his papers at the HPEC headquarters.

“Document attributed to NSA advises satellite channels not to tackle crises”
A document signed by National Security Agency’s Major General Magdy Abdel Ghaffar urges channels not to cover politically sensitive topics.

“Yusuf Al-Qaradawi and Political Opportunism”
As'ad AbuKhalil criticizes Qaradawi’s relationship with the Qatari ruler and inconsistent positions on a variety of issues.

“One dead, four injured in fuel clashes”
Egypt’s persisting fuel crisis takes its toll in al-Minya governorate.

“Coptic church withdraws representatives from constituent assembly”
Church says it withdraws representatives in solidarity with liberal parties.

“Why we withdrew from the constituent assembly”
MP Mostafa Al-Nagar outlines his motivation to not vote for or put forward his candidacy for the Constituent Assembly, criticizing the Islamist parliamentary majority.

“The battle over Egypt's constitution reveals the risks of majority rule”
Osama Diab criticizes the ongoing constitutional debates, saying that the constitution should focus on defending basic rights and freedoms.

“Katatny: Military will not have exceptional status in new constitution”
People’s Assembly speaker says that the new constitution will not give special privileges to the army. It will have “a special but not an exceptional status,” he said.

“Sheikh Qaradawi cautions Brotherhood on presidential contest”
Qaradawi sends an open letter to the leadership of the Muslim Brotherhood urging them not to field their own candidate and not to divide the “Islamist vote.”

 “SCAF to jostle Islamists for constitutional privileges”
Hani Al Assaar reflects on different scenarios for SCAF-Muslim Brotherhood deals. 

“Abul-Fotouh: No rush to form constituent assembly”
Abul-Fotouh issues statement in which he calls on Parliament to reconsider the criteria for selecting members of the Constituent Assembly.

“Egypt media driven by devil, says Brotherhood leader”
Brotherhood leader lashes out at Egyptian media for criticizing the group’s recent decisions. 

“Islamists attack 'dictatorship of the minority'”
Ahram Online overviews the opening session of the Constituent Assembly. The session was mostly dedicated to discussing the absence of one-quarter of its members who boycotted it.

“Collaboration With Mubarak Costs Vodafone Soccer Sponsorship And Fans – Analysis”
Vodafone struggles to clean its image after collaborating with the previous regime. 

Egypt: Women's Right to Divorce Debated in Parliament 
Ahmed Awadalla outlines the debate over the right of women to divorce, as parliament begins to discuss this issue.

“FJP to start proceedings to dismiss cabinet”
The Brotherhood continues to press for the resignation of Al-Ganzouri’s government.

“Court sets date to rule on constituent assembly”
Battle for the Constituent Assembly continues, as the State Council’s Administrative Court sets a date to rule on its validity.

“Egypt told to give military leaders 'safe exit' by western governments”
Senior Muslim Brotherhood members claim that Western governments pressed them to strike a deal with SCAF to not prosecute members of the military.

“Brotherhood business heads enter spotlight”
Muslim Brotherhood affiliated business owners form a new business association; some businessmen associated with the previous regime attend.

In Arabic:

“الحرية والعدالة”يواجه العسكري بالتهديد بـ”مليونيات لإسقاط الحكومة”
The article discusses the front page of the print-only FJP paper, which called for a million-man march against the current government

94”% من المشاركين يعتزمون التصويت فى انتخابات الرئاسة”
An opinion poll on the presidential elections conducted by the Ahram Center for Political and Strategic Studie shows that Amr Moussa is leading, followed by Hazem Abou Ismail

“مصر بين الإصلاح والاصطلاح ...”
Mostafa Higazi criticizes the persisting political division in Egypt, as different factions fight to defend their ow interests

“الجبهة السلفية: «الإخوان» يهدفون لضرب «أبو إسماعيل»”
Some Salafis see Khairat Al-Shatir’s presidential candidacy as a manifestation of a Muslim Brotherhood-SCAF deal aimed at undermining presidential hopeful Hazem Salah Abu-Ismail

“«خير الله»: ترشيح «الشاطر» عودة لسيطرة رجال الأعمال على الحكم”
Former intelligence official and presidential candidate Hossam Khairallah says that Shatir’s candidacy reflects efforts of businessmen to usurp political power

“رسالة مفتوحة إلى الإخوان المسلمين”
Qaradawi sends an open letter to Muslim Brotherhood leaders, urging them to drop plans to field a presidential candidate in order to preserve Islamist unity

“اخلعوا أيديكم عن الخلع.. والدين”
Marwa Sharaf al-Din criticizes the calls for changing the Family Law, especially with regard to right to divorce for women 

“مصر: الأطفال يُحَاكَمون”
Human Rights Watch reports on the persistence of the practice of trying children in military courts

“جمعية غير جامعة”
Moataz Abdel-Fattah criticizes the process through which the Constituent Assembly was elected, pointing that parties are putting their own interests above national ones

“البنات أقوى”
Nagla Badeer writes about her disappointment with the Ultras’ decision not to let women participate in the sit-in after 8:00 pm

 

Recent Jadaliyya on Egypt: 

This is Not 1954

ثورة مصر: بين العفوية والتنظيم

هوامش سياسية على دفتر أزمة البنزين والسولار

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