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Since the death of Nasser 30 years ago, the top leadership of the army has been controlled by the US and corrupted by the money of the US and the Gulf countries; and they accepted the polices of submission of Mubarak and Morsi. But everybody should know that the Egyptian army is not just its top leaders but also thousands of officers who remain patriotic. They are not necessarily progressive, nor socialist, but they understand that the people don’t want Morsi. The new Prime Minister, Hazem Al Beblawi, I knew him personally. He was a brilliant student of economics. I don’t know what his mind is like today, but he’s a clever man, able to understand that continuing neoliberal policies would be a disaster.

Hundreds of thousands who are organized. They are those who started Tamarod. These young people are politicized, they discuss politics continuously. They do not accept following parties; they have no confidence in bourgeois parties, democratic parties or even socialist parties.

To have a movement getting together with a minimum common program is important: there are discussions among various partners, particularly with the organizations of the youth. There is a need for a common program which is to meet the immediate challenge; it is not a program for socialism, but a program to start moving out of the trap of neoliberalization by restoring the power of the state, and the other dimensions of starting to move out of the rut of the alliance with the US, Israel, and Gulf countries, and to open new relations with partners, particularly with China, with Russia, with India, with South Africa, so that we can start having independent policies and therefore reducing the influence of the US, of Israel, and of the Gulf countries.

First is the task of social justice: it is not socialism. It is a set of good and important reforms of management of enterprises; the end of privatization; recapturing of the enterprises which have been given at very low prices to private companies; a new law of minimum wages; a new law for working conditions, a new law of labor rights – strikes and so on; a new law of participation of the working people with the management of the enterprises in which they would have a say.

second task is to address the national question. It is a question of dignity. People want a government that represents Egypt with dignity and self-respect. It means a government which is independent, not one accepting the US’s orders, not standing with Israel’s repression of Palestinians. A government independent of the Gulf countries who are allies of the US, they can’t be anything else. In this context, China has a big responsibility. It would be great if some people in China say frankly : “we are with you and we are prepared, if you ask, to help you solve your economic problems.” Such a declaration would have a tremendous echo in Egypt. There are slogans on the streets of Cairo, “we don’t need US aid, we can also get it from other countries”. We don’t need US aid - which is associated with corruption and political submission. This is called a national independent policy, in order to be able to develop a sovereign Egyptian project.

We should have a popular parliament, which is not an elected parliament. It is a parliament which consists of people sent by the organizations of the movement, by the trade unions, by the women organizations, by the youth organizations. This is the true parliament, more than a so-called elected parliament in which the distribution of party is so unequal and biased. You can call it not-a-socialist-program, but a national, democratic, sovereign, and progressive program.

On one hand, we can say the US accepted and supported the army and the new government, but on the other hand, they tried to put pressure to bring back the old reactionary, which is not Muslim Brotherhood but the salafists. This is the plan of the US, which is not to help Egypt out of the crisis, but to use the crisis to destroy more.

These groups are coming from Libya. Since Libya has been destroyed by the western military operation, Libya has become the base for all kinds of Jihadists. There are Jihadists with strong arms including missiles coming from the desert, this is the real danger. Also in the Egyptian peninsula of Sinai small Jidahist groups supported by Israel and the Gulf countries are carrying out terrorist actions.

these responses are the latest manifestation of a silent yet powerful recalibration of the terms democracy and revolution within our collective imaginations, a recalibration that has been ongoing since 1989. The revolutions of 1989 and their afterlives inaugurated a historical taming of the term, a taming that has carried over into the 21st century. This historical taming consists of two interrelated “police operations” conducted by Western liberal democracies: the first involving a particular way of talking about non-democratic revolutions, the second consisting of a conservative periodization of their own foundational pasts.

From a 21st century perspective, these revolutions are increasingly being judged not by what they achieved (the overthrow of the previous socio-political order) but by the new regime’s convergence or divergence from a free-market liberal democratic state.

The mass political uprisings that occurred after the establishment of democracy have, by this same narrative, been interpreted in a markedly different light. In the new American Republic, the crushing of the Whiskey and Shay’s Rebellions have been seen as the (necessary) assertion of federal power and sovereignty, while in France the continued intrusions of the will of the French people into the National Assembly after 1789 are commonly cited as causes of the descent of the French Revolution into demagoguery and terror.

To get an idea of what differentiates the 2011 uprisings from previous forms of popular political struggle, let’s start with a short vignette from a protest action that typified the expression of extra-parliamentary discontent with governments before the 2011 uprisings.

Althusser’s image of the hailing of the police officer speaks of a state apparatus (and a correlative subjectivity) that is premised on the idea of arrest. The policeman’s shout essentially stops whoever hears it in his/her tracks, freezes the comings and goings of people.

But this anecdote underscores, albeit in hyperbolic fashion, the effective crisis in the theory and practice of social movements that defined the closing decades of the 20th century — a crisis linked to the very category of motion itself. It was the death rattle of a type of politics which — from the calls to abolish world slavery to the struggle for gender equality, from communism to civil rights — has defined contentious political struggle over the past 200 years through the category of movement. Instead of asking what kind of movement the new uprisings of the 21st century represent, the time has come to review the relevance and efficacy of the term itself. To do so we need to reconsider, both epistemologically and in praxis, the kinetics of contentious political struggle.

In its place, as another French political theorist, Jacques Rancière, has pointed out, has come an altogether different policing function, one encapsulated by the police officer urging bystanders to “move along!”, that “there is nothing to see here.” While the former is predicated on disruption, the latter above all ensures the constant circulation of people, goods, and services: “The police say there is nothing to see, nothing happening, nothing to be done but to keep moving, circulating; they say that the space of circulation is nothing but the space of circulation.”

all of these sites and banners of contentious politics are directed not at a static state structure that arrests movement but are themselves in fact about stopping or arresting an unbridled and accelerating capitalist system. In this light, the very names given to struggle — the environmental movement, the anti-globalization movement, the slow food movement — become at best oxymoronic and at worst open to co-optation by the very forces they oppose (green-washing, the fair trade industry, etc.). We need to ask ourselves: why do we — and should we — still use the term movement to characterize contentious politics? What political conceptions and practices does this term privilege? What forms and histories of resistance has it obfuscated?

It became, through the life of the occupation, the stage on which the new Egyptian society was performed and presented. In their generosity, their tolerance, their humor, camaraderie, and song, the Egyptian people asserted their values and boundaries both to themselves and the whole world.

Alain Badiou once wrote, “In the midst of a revolutionary event, the people is made up of those who know how to solve the problems that the event imposes on them.” The people of Tahrir organized and orchestrated their own security, dealt with human and regular waste, and opened and operated a kindergarten so that mothers with small children could come to the square. They converted a Hardees restaurant into a free kitchen, a Kentucky Fried Chicken into a free clinic, organized networks for digital and print information, set up a pharmacy, handled hired agitators, and protected each other’s religious practices.

n the first week of June 2013, the actions taken by a coalition of activists against the destruction of a public park in central Istanbul spread to more than 60 cities and provinces, bringing several million people onto the streets. By June 8, the police had withdrawn from Taksim Square, leaving it at least temporarily in the hands of protesters. The protesters erected networks of makeshift barricades at 50 meter intervals along all major routes leading to the square. Within a week, Taksim and the adjacent Gezi Park became a “liberated zone”, a fragile oasis amidst the ongoing and increasingly violent clashes with police forces throughout much of Turkey.

There is as much attention devoted to how political and social life should be structured in the square — the ban on party and union insignia, the drawing of lots and time limits governing speech in the assembly, the coordination of meetings with public transit to assure greater participation, etc. — as there is to the what: articulating political manifestos and the position of the Assembly to its outside (whether in relation to the protests in the upper square or to Greek society more broadly).

The police conception of revolution and the crisis in the theory and practice of social “movements” form the dual backdrops for the global uprisings of 2011. Beginning in January of that year, a new form of revolt emerged in North Africa and spread, within months, around many parts of the globe. What actually took place at the sites of these revolts, in Zuccotti and Gezi Park, in the squares of Tahrir, Puerta del Sol and Syntagma, offered a seismic challenge to both the police conception of revolution and the theory and practice of political struggle. What happened in these squares was not movement but arrest, not dispersal but permanent occupation.

There is no doubt that the Greeks, Egyptians, Americans, Spaniards, Tunisians, and Turks first occupied the public spaces of their urban centers to voice political opposition. They came, as Stathis Gourgouris has pointed out, to “withdraw their consent” from the forces governing their lives. As the days passed, however, people had to figure out how to live and act together inside a square in order to sustain a revolt outside of it. In these sometimes very quotidian decisions, they came to define themselves by how they occupied and existed together.

The 800+ plus murders committed by the Egyptian security forces unfortunately paled in comparison to the atrocities later carried out in Libya and Syria, respectively, by Muammar Gaddafi and Bashar al-Assad. Overt police brutality, by contrast, is usually the last resort of well-functioning liberal democratic regimes. It appears when the movies, the football rivalries, and the soul-deadening holiday music no longer suffice. Its entrance into the mainstream spotlight, in the United States, in Turkey, Greece, and Spain, is an indication that the urban occupations pose a fundamental challenge to representative democratic states and the clearest signal that its “soft” ideological apparatus is malfunctioning.

Yet, within two months of the birth of OWS and over 1.000 sister occupations throughout the US, the federal government coordinated a collective assault on these democratic spaces. The FBI and the Bureau of Homeland Security, in conjunction with the mayors and police departments of over 18 cities, forcibly evicted every major occupation throughout the US.

That the monitoring and entrapment of non-violent dissidents has been funded and conducted under the banner of counter-terrorism task forces is an even greater cause for alarm. These signs of an emergent police state within liberal democratic regimes (or more aptly: its passage from shadowed ghettos to front-page visibility) are the strongest testament to the novelty and latent strength of the 2011 uprisings.

Yet there is also no denying that almost all of these uprisings have ended in failure. The urban occupations have been dismantled and the aims of the occupiers have either been largely ignored (representative democracies), brutally suppressed (Libya, Syria), or their victories shown to be premature (Egypt).

Contacts between the global occupations, formed during the height of the uprisings, have persisted after their evictions. The common form of these occupations has allowed participants not only the opportunity to escape their individual isolation by talking and acting collectively, but more importantly, to draw connections across national grammars of discontent.

Conventional wisdom - or more accurately, perhaps, corporate media - would suggest that this is happening because the growing middle-class have rising expectations for individual freedom, mobility, money, private health and education, luxury commodities, cars, and so on. It is suggested that what is fuelling the discontent with autocratic regimes is middle-class aspiration for an unfettered market and their frustrations with the regimes that prevent them enjoying these benefits.

Almost without exception, the same set of social and economic policies were implemented under pressure from the IFIs (international financial institutions) across the African continent - the so-called structural adjustment programmes (later rebranded as Poverty Reduction Strategy Programmes), all to ensure that African countries serviced the growing debt. But the agenda of the creditors was also to use the debt ‘crisis’ to open avenues for capital expansion, through extreme privatization and liberalization of African economies.

The net effect was to reduce the state to having a narrowly prescribed role in economic affairs, and precious little authority or resources to devote to the development of social infrastructure, its primary role being to ensure an ‘enabling environment’ for international capital and to police the endless servicing of debt to international finance institutions.[8]

the most serious consequence of these policies was not simply the reversal of the many gains of independence, but the erosion of the ability of citizens to control their own destiny. Self-determination, originally such a powerful motor force for mobilisation in the anti-colonial movement, was gradually suffocated. Economic policies were no longer determined by citizens and their representatives in government, but by technocrats from the international finance institutions and the World Bank, with hefty support provided by the international aid agencies.

And where progressive developments occurred – as in Burkina Faso under Thomas Sankara – assassinations, support for military coups and economic isolation were some of the weapons used to prevent citizens having the audacity to construct alternatives to the crass policies of neoliberalism.

Research by the Tax Justice Network (TJN) estimates that a staggering US$11.5 trillion has been siphoned 'offshore' by wealthy individuals, held in tax havens where they are shielded from contributing to government revenues.

Many criticise SAPs/PRSPs as being the product of bad policy - neoliberal policies that are said to be dogmatic and an expression of 'market fundamentalism'. But, as Prabhat Patnaik has argued recently, the policies that are being insisted upon by the international finance institutions are the result of the structural needs of financialised capitalism in the present era, something that began as early as the 1970s and today dominates all parts of the global economy.

If a country is graded well by credit-rating agencies then that becomes a matter of national pride, no matter how miserable its people are.

But perhaps the most serious dispossession that we face is a political dispossession. Our governments are more accountable today to the international financial institutions, to the corporations who extract wealth without restriction, to the international aid agencies that finance institutions such as the IMF, than to citizens. In this sense, our countries are increasingly becoming more akin to occupied territories than democracies.

The sweeping away of Ben Ali in Tunisia and of Hosni Mubarak in Egypt took the imperial governments, who had been ardently supporting those regimes financially, economically, politically and militarily, completely by surprise. The corporate media sought to present the uprisings as sudden and spontaneous, despite the evidence in both countries that the eventual pouring of people on to the streets was the outcome of years of attempts to organize protests that had been brutally suppressed. Corporate media sought to present the mobilizations as being the product of Twitter and Facebook, obscuring the agency of people and conveniently forgetting that in Egypt the largest mobilization occurred after both the Internet and mobile phone networks had been blocked.

Imperial response to the uprisings has been, in essence, to establish in Tunisia Ben Ali-ism without Ben Ali, and in Egypt, Mubarak-ism without Mubarak.

With the fall of Mubarak, it is hardly surprising that the US has been eager to push for the formation of a government comprising the remaining components of Mubarakism - the military and the Muslim Brotherhood.

If the events in Tunisia and Egypt inspired hope, its twin, despair, is perhaps what is dominant in relation to Libya, Côte d'Ivoire and Somalia.

the current crisis of capitalism is different from the earlier one in that the scale of concentration and centralization of capital is unprecedented, and accompanied by a financialisation of capital also on an unprecedented scale. As one person recently characterized it: General Motors used to produce cars and occasionally speculated; today General Motors speculates on the stock markets, and occasionally produces cars!

In Africa we have seen the devastation of Somalia, the destruction of the natural environment in places such as the Niger Delta, the military interventions in Libya and Côte d'Ivoire, to say nothing of the arming of regimes that ensure the illegal occupation of the territory of Western Sahara. At the same time we see the emergence of social movements seeking to reassert the dignity of our people, the protests and uprisings that have developed over the continent. The outcome of all these events cannot be foreseen. But there are grounds for optimism, I believe.

What this approach ignores is that while citizens may have a chance to vote once every four to five years, finance capital votes every day on the stock markets, voting that has a direct consequence on every aspect of production, and on the price of every day goods, fuel, land prices, and so on.

Secondly, one of the striking features of the current period is the degree to which there is growing recognition across the global South of the commonalities in experience of the dispossessed. Indeed, there is even recognition of those commonalities emerging in the North - viz the recent uprisings in Wisconsin, Spain and Greece. For the first time in many years, there is a potential to create solidarity links with people in struggle based not on charity and pity, but on an understanding of the common cause of our dispossession.

while recognizing that there are many struggles against those who seek to exploit Africa, there are opportunities also to create today the alternatives to profit-driven motives of corporations. For example, African farmers’ organisations are confronting the onslaught of foundations such as the Bill and Melinda Gates Foundation and the Rockefeller Foundation, backed by oligopolies like Monsanto, that are ‘pushing agro-chemical crops using multi-genome patents.

‘You cannot carry out fundamental change without a certain amount of madness. In this case, it comes from nonconformity, the courage to turn your back on the old formulas, the courage to invent the future. It took the madmen of yesterday for us to be able to act with extreme clarity today. I want to be one of those madmen.’

Syrians have still found ways to return a tiny semblance of normalcy to refugee camps across the region, such as opening their own food stands, hair salons, and dress shops. Being industrious is a trait Syrians have always taken great pride in.

Before it was ousted, the Muslim Brotherhood faced serious structural constraints in Egypt and it made many wrong decisions. Since its electoral victory there was an ongoing power struggle in Egypt and its Freedom and Justice Party clumsily attempted to consolidate its political control over Egypt. The Muslim Brotherhood’s attempts to consolidate power meant that it has had to live with and work with a vast array of state institutions and bodies filled with its opponents, corrupt figures, and old regime loyalists. The Freedom and Justice Party tried to slowly purge the Egyptian state of Mubarak loyalists and old regime figures, but Morsi was forced to also work with them simultaneously. This made the foundations of his government even weaker.

Just as Hamas was forced by the US and its allies to accept Fatah ministers in key positions in the Palestinian government that it formed, the Muslim Brotherhood was forced to do the same unless it wanted the state to collapse and to be internationally isolated. The main difference between the two situations is that the Muslim Brotherhood seemed all too eager to comply with the US and work with segments of the old regime that would not challenge it. Perhaps this happened because the Muslim Brotherhood feared a military takeover. Regardless of what the reasons were, the Muslim Brotherhood knowingly shared the table of governance with counter-revolutionaries and criminals.

As a result of the Muslim Brotherhood’s collaboration with the US and Israel, large components of the protests in Egypt against Morsi were resoundingly anti-American and anti-Israeli.

The Muslim Brotherhood has tried to use the Obama Administration to ascend to power whereas the Obama Administration has used the Muslim Brotherhood in America’s war against Syria and to slowly nudge the Hamas government in Gaza away from the orbit of Iran and its allies in the Resistance Bloc. Both wittingly and unwittingly, the Muslim Brotherhood in broader terms has, as an organization, helped the US, Israel, and the Arab petro-sheikhdoms try to regionally align the chessboard in a sectarian project that seeks to get Sunnis and Shias to fight one another.

Furthermore, the Muslim Brotherhood had its own agenda and it seemed unlikely that it would continue to play a subordinate role to the United States and Washington was aware of this.

Mohammed Al-Baradei (El-Baradei / ElBaradei), a former Egyptian diplomat and the former director-general of the politically manipulated International Atomic Energy Agency (IAEA), has been offered the post of interim prime minister of Egypt by the military. He had returned to Egypt during the start of the so-called Arab Spring to run for office with the support of the International Crisis Group, which is an organization that is linked to US foreign policy interests and tied to the Carnegie Foundation, the Ford Foundation, and George Soros’ Open Society Institute.

Many of the Muslim Brotherhood’s supporters are emphasizing that an unfair media war was waged against them. The Qatari-owned Al Jazeera Mubasher Misr, Al Jazeera’s Egyptian branch which has worked as a mouth piece for the Muslim Brotherhood, has been taken off the air by the Egyptian military. This, along with the ouster of Morsi, is a sign that Qatar’s regional interests are being rolled back too. It seems Saudi Arabia, which quickly congratulated Adli Al-Mansour, is delighted, which explains why the Saudi-supported Nour Party in Egypt betray the Muslim Brotherhood.

Despite the media reports and commentaries, the Muslim Brotherhood was never fully in charge of Egypt or its government. It always had to share power with segments of the old regime or “Washington’s and Tel Aviv’s men.

The discussions on Sharia law were predominately manipulated by the Muslim Brotherhood’s opponents primarily for outside consumption by predominantly non-Muslim countries and to rally Egypt’s Christians and socialist currents against Morsi. As for the economic problems that Egypt faced, they were the mixed result of the legacy of the old regime, the greed of Egypt’s elites and military leaders, the global economic crisis, and the predatory capitalism that the United States and European Union have impaired Egypt with. Those that blamed Morsi for Egypt’s economic problems and unemployment did so wrongly or opportunistically. His administration’s incompetence did not help the situation, but they did not create them either. Morsi was manning a sinking ship that had been economically ravaged in 2011 by foreign states and local and foreign lenders, speculators, investors, and corporations.

Their hesitation at restoring ties with Iran and their antagonism towards Syria, Hezbollah, and their Palestinian allies only managed to reduce their list of friends and supporters.

The US, however, will be haunted by the coup against Morsi. Washington will dearly feel the repercussions of what has happened in Egypt. Morsi’s fall sends a negative message to all of America’s allies. Everyone in the Arab World, corrupt and just alike, is more aware than ever that an alliance with Washington or Tel Aviv will not protect them. Instead they are noticing that those that are aligned with the Iranians and the Russians are the ones that are standing.

An empire that cannot guarantee the security of its satraps is one that will eventually find many of its minions turning their backs on it or betraying it. Just as America’s regime change project in Syria is failing, its time in the Middle East is drawing to an end. Those who gambled on Washington’s success, like the Saudi royals, the Muslim Brotherhood, and Turkey’s Prime Minister Recep Erdogan, will find themselves on the losing side of the Middle East’s regional equation.

In response to the military ultimatum of July 1, a coalition of progressive organizations responded by saying no to defense forces rule in Egypt. The position of these left organizations is that they oppose both the continued rule of the Muslim Brotherhood and the possibility of a return to power by the Generals.

Hamdy noted that it was the “political roadmap” outlined by the military in 2011 that created the conditions for the current impasse today. "The roadmap is already there; it has been provided by revolutionary youth in the form of the roadmap of the 30 June Front and the youth of the 'Rebel' campaign and 6 April."

Nevertheless, enhancing the role of the military in the current crisis or a seizure of state power by the armed forces will not resolve the problems of the people of Egypt. It is the legacy of U.S.-dominated neo-colonial rule which is the source of the political quagmire.

The Morsi government has not put forward any ideas that would break the cycle of the decades-long alliance between Egypt, the U.S. and the State of Israel. Egypt must turn towards Africa and the progressive forces throughout the region in order to chart a real and meaningful roadmap for unity and national development.

The only real hope for Egypt is the formation of a government of national unity where the progressive forces are at the center of the emerging political dispensation.

Surrounded by the pressure of Islamists and civil activists, Tunisia’s deputies have managed to achieve something unique in the Arab world: making the parliament the centrepiece of political discourse and power. 

Tunisia is back on track. The last days saw the enactment of a new constitution, the successful instalment of a caretaker government, hence ending the political crisis that lamed the country in the second half of 2013. Many observers like Michael Meyer-Resende and Geoffrey Weichselbaum have analysed the constitution's content and next necessary steps.

The failure of Egypt – as perverse as it might sound – was another factor that strongly contributed to the Tunisian success. The events around Mohamed Morsi in June/July 2013 were a strong warning sign for Tunisia’s Islamists not to overplay their attempted influence on society. Clearly the Tunisian army does not hold similar political ambitions as the Egyptian military, but the scenario as in Egypt was also not fully plucked out of the air.

The successful work of the constitutional assembly in Tunisia is pretty respectable, especially in view of the fact that the country concedes that it has almost no parliamentary tradition.

It seems that Ghannouchi, good Muslim that he is, gets more of his ‘spiritual guidance’ these days in Washington  than in Mecca. As in the past, he was given a red carpet treatment by important American Middle-East think tanks. He spoke to audiences at both the Brookings Institute and the Council on Foreign Relations. At Brookings, Ghannouchi was introduced by Martin Indyk, an indication that whatever else is happening in Tunisia and throughout the Middle East, that Ghannouchi and Ennahda still enjoy the support of the Obama Administration.

There is some talk, that in gratitude for continued Obama Administration support, Tunisia might offer AFRICOM its African headquarters in Tunis. Whatever, Washington’s support did not come without some kind of major offer in return.

Although both Qatar and Saudi Arabia have carefully supported US security and economic interests in the Middle East – enough so that for Washington it matters little on a political level which one dominates – the growing Qatari growing political influence at Saudi Arabia’s expense was creating a dangerous rift between allies.

Ghannouchi’s fear – not without merit – was that as Washington had abandoned Morsi in Egypt that it could likewise cease its support for Ennahda in Tunisia, given Ennahda’s intimate relationship to the Brotherhood and Qatar.

Ghannouchi’s party is engaging in two forms of damage control to hold on to power. Internally, they are eliminating all the potentially pragmatic opposition leaders, be they secular or religiously inclined towards the Saudis externally. Caught in this web, it is likely that externally Ennahda would accommodate any demand that the IMF makes and any string that US attaches to its support –  from military bases to mega embassy to whom Washington would like to bring into the Ennahda-led government.