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Of course, African protest movements do not face an easy route. Confronted with the deregulatory pressures of global development frameworks these movements must contend with mushrooming food and utility prices, and the violence meted out by states when faced with meaningful opposition to neo-liberal economic programmes. Indeed, the negativity questioned by the audience member in London referred to the state-sponsored violence visited upon African protestors which the different protestors repeatedly referred to.

social change takes time, and requires a broader social base than just the urban middle class elite which characterised the Tahrir Square phenomenon.

Calls for greater democracy in Africa are not framed purely within the actions of specific corrupt ruling elites. Rather it is the relationships between these ruling elites and the agents of global free-market capitalism which are the source of much public anger. It is these relationships which have amongst other things shrunk public services and robbed the continent of the bulk of the profits from its most valuable natural resources. And these relationships have been enabled by international donor policies which have shrunk the state in Africa in the belief that it is the state which has been the source of African’s problems. 

And so, if we search for images of recent African protests what we will find is not an overwhelming number of crowds with placards calling for greater openness in government, but a set of explicitly socio-economic demands relating to price rises and unemployment, or the withdrawal of affordable public services and utilities, all brought on by the skewed position of Africa in the global economy, and the enforced privatisation of land, energy and other resources which have largely fallen into the hands of foreign profit-extractive companies and their collaborators in the ruling elites of African countries. 

African elites are not uniquely corrupt, nor do they exist in a vacuum of African corruption, but neither is Africa a pure victim of contemporary economic imperialism.  African elites are as complicit in processes of resource and profit extraction as the multinational corporations such as Shell Oil who so often come in for the vitriol of social justice and anti-corporate activists.

It is not enough for international donors to call for ‘free and fair’ elections, only for them to enforce, by dint of the implicit threat of aid withdrawal, a complicity amongst all the candidates with neoliberal economic orthodoxy. This is what we find repeatedly in African elections, and in this respect at least it would be fair to say that African elections differ very little from elections in many other parts of the world, including the UK. 

African activists have much to teach the rest of the world in resisting austerity, and the many obstacles that lie in the path of such resistance, and it is about time more of us started to listen.

What now emerges, because of the Israeli public-relations campaign through its embassies and consulates in world capitals on behalf of the Egyptian military (atrocities and all), known to analysts anyway, is the close ties between the two military commands. 

the Pacific-first strategy draws upon the entire arsenal of military resources, now pivoted to Asia, naval power to the front, for the purpose of cordoning off China so to prevent its military-economic challenge to American dominance.  This already appears futile, for without resorting to intervention or war, China has successfully gained entrance into world markets, has an investment record, as in Africa, second to none, and has undertaken massive projects in infrastructure, obviously at home, but also throughout the Third World.

The Egyptian military, however, on its part must earn the respect of Washington, more rather than less bloodletting, as in the summary execution of protesters in government hands, or the skyrocketing rate of casualties who are themselves unarmed.

The US wraps Sisi’s knuckles, but refuses to cut aid. Israel, per your report, is leading a campaign in world opinion on behalf of the Egyptian massacres, exposing itself for what it has become: a pariah state because of its disregard for social decency and the rights of others.

Egypt is not even a civil war, in which case one might choose sides and read into the situation matters of principle and ideology.  In this case, massive force confronts an essentially unarmed populace, raising issues which transcend mere side-taking and reflect instead the elemental question,

The logic and tactics in Egypt were predictable: although still capitalist and to a certain extent submissive to IMF and the West, President Morsi and his Muslim Brotherhood, were a bit too unenthusiastic about collaborating with the West. They never really said ‘no’, but that had not appeared to be enough for the Euro-North American regime, which, these days, demands total, unconditional obedience as well as the kissing of hands and other bodily parts.

All this is nothing new, of course. But in the past, things were done a little bit more covertly. These days it is all out in the open. Maybe it is done on purpose, so nobody will dare to rebel, or even to dream. And so, the revolution in Egypt has been derailed, destroyed, and cruelly choked to death. There is really nothing left of the so-called ‘Arab Spring’, just a clear warning: “never try again, or else”.

Now in Egypt, Mubarak’s clique is rapidly coming back to power. He was a well-trusted ‘devil’, and the West quickly realized that to let him fall would be a serious strategic blunder; and so it was decided to bring him back; either personally, or at least his legacy, at the coast of thousands of (insignificant) Egyptian lives, and against the will of almost the entire nation.

Ukraine is not a fresh victim of destabilization tactics of the European Union, which is so sickly greedy that it appears it, cannot contain itself anymore. It salivates, intensively, imagining the huge natural resources that Ukraine possesses. It is shaking with desire dreaming of a cheap and highly educated labor force.

Of course the EU cannot do in Ukraine, what it freely does in many places like the Democratic Republic of Congo (DRC). It cannot just come and pay some proxy countries, as it pays Rwanda and Uganda (that are already responsible for the loss of over ten million Congolese lives in less than 2 decades), to plunder Ukraine and kill almost all those people that are resisting.

More than a month ago, a bizarre deal was proposed, where European companies would be allowed to enter and clean Ukraine of its natural resources, but the people of Ukraine would not be allowed to even come and work in the EU. The government, logically and sensibly, rejected the deal. And then, suddenly, Thai-style or Egyptian-style thugs appeared all over the streets of Kiev, armed with sticks and even weapons, and went onto trashing the capital and demanding the democratically elected government to resign.

In Africa, just to mention a few cases, tiny Seychelles, a country with the highest HDI (Human Development Index by UNDP) has for years been bombarded with criticism and destabilization attempts.

“We are trying to be inclusive, democratic and fair”, the Eritrean Director of Education recently told me, in Kenya. “But the more we do, the more we care about our people, the more infuriated Western countries appear to be.”

Bolivians almost lost their ‘white’ and-right wing province of Santa Cruz, as the US supported, many say financed the ‘independence movement’ there, obviously punishing the extremely popular government of Evo Morales for being so socialist, so indigenous and so beloved. Brazil, in one great show of solidarity and internationalism, threatened to invade and rescue its neighbor, by preserving its integrity. Therefore, only the weight of this peaceful and highly respectable giant saved Bolivia from certain destruction. But now even Brazil is under attack of the ‘manufacturers of opposition’!

What the West is now doing to the world; igniting conflicts, supporting banditry and terror, sacrificing millions of people for its own commercial interests, is nothing new under the sun.

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.

When the fundamentalist Muslim Brotherhood unexpectedly did well in the 2006 Egyptian parliamentary elections, he implied, Washington pressure on Mubarak to democratize vanished. Ibrahim warned that the future of the Arab world was democratic, and that the opinion polling done by his Ibn Khaldoun Institute demonstrated that the democracy would have a strong Islamic coloration.

One thing is clear, just as the US has sought to prop up dictatorships in the Arab world, it will continue its struggle to defeat the popular revolutionary movements in Latin America.

In a large hall, over hundred people gathered to welcome us. In the intense atmosphere made hazy by the smoke of cigarettes inhaled with anxiety and pain, mothers, sisters, fathers, brothers and friends told us their tragedies, their losses, their suffering, their fight, their hope. In a more intimate setting on the third floor of the big building, we met later with others who lost their beloved and cried for justice, who were tortured and demanded their rights.

we asked each other with incredulity how we could tell the genuine from the demagogic and the demagogic from the outright false among the rhetoric that seemed to express the same discourses of liberation and the same aspiration to justice and development for all?

Facebook was in everyone’s mouth, Al Jazeera’s journalists were praised for their courage and dedication (though, some told us, ‘in the long run we can’t forget they are islamists’).

But while nobody denied the supportive role of new social media, the general understanding was that though they helped they were certainly not the determining factors pace the international media (perhaps too eager to stress how western technology democratizes the world).

the Italian Prime Minister and his delegation met their Tunisian counterparts in Tunis to discuss an agreement on the migrant crisis which involved shutting down Italy and Europe and send back the thousands deluded migrants who thought hospitality was one of the values of a continent that likes to preach to the world cosmopolitan ideals. If those migrants knew that in Italy a debate rages on the extent to which the boats that carry them, in which they risk their lives and die by the dozens, can be shot at to prevent their landing on national shores!

This revolution may have already changed the stereotypes of the submissive, agency deprived, Arab. But as the transition processes develop they may contribute to the elaboration of new democratic practices whose resonance exceeds the national boundaries and make the Tunisian youth rise to the secular Pantheon of historical revolutionaries.

Egypt’s problems stem from the weakness of the private sector and the "rent-seeking" of state officials. The solution is to open Egypt’s markets to the outside world, lift restrictions on investment in key sectors of the economy, liberalise ownership laws, end subsidies to the poor for food and other necessities and increase market competition.

The mechanisms of this conditionality are discussed further below, at this stage, it is simply important to note that there has been an unassailable link established between aid and the fulfillment of neoliberal reforms.

This policy shift, however, does not represent a turn away from the logic of neoliberalism. Rather, it actually serves to reinforce this logic, by tailoring institutions to the needs of the private sector and removing any ability of the state to intervene in the market.

In the case of Egypt, the discourse of institutional reform has allowed neoliberal structural adjustment to be presented not just as a technocratic necessity – but as the actual fulfillment of the demands innervating the uprisings.

his fundamental message has been repeatedly emphasised by US and European spokespeople over the last weeks: this was not a revolt against several decades of neoliberalism – but rather a movement against an intrusive state that had obstructed the pursuit of individual self-interest through the market.

The political demands heard on the streets of Egypt today – to reclaim wealth that was stolen from the people, offer state support and services to the poor, nationalise those industries that were privatised and place restrictions on foreign investment – can be either disregarded or portrayed as "anti-democratic".

Precisely because Egypt’s uprising was one in which the political and economic demands were inseparable and intertwined, this effort to recast the struggle as "pro-market" is, in a very real sense, directly aimed at undercutting and weakening the country’s ongoing mobilisations.

There are two common elements to all the financial support offered to Egypt to date – an extension of loans (i.e. an increase in Egypt’s external debt) and promised investment in so-called public-private partnerships (PPPs).

n other words, contrary to popular belief, more money actually flows from Egypt to Western lenders than vice versa. These figures demonstrate the striking reality of Egypt’s financial relationship with the global economy – Western loans act to extract wealth from Egypt’s poor and redistribute it to the richest banks in North America and Europe.

Of course, the decision to borrow this money and enter into this "debt trap" was not made by Egypt’s poor. The vast majority of this debt is public or publically guaranteed (around 85%), i.e. debt that was taken on by the Mubarak government with the open encouragement of the IFIs. Egypt’s ruling elite – centred around Mubarak and his closest coterie – profited handsomely from these transactions (estimated in the many billions).

It is actually a debt swap – a promise to reduce Egypt’s debt service by $1 billion, provided that money is used in a manner in which the US government approves. This debt swap confirms the relationship of power that is inherent to modern finance.

The US is able to use Egypt’s indebtedness as a means to compel the country to adopt the types of economic policies described above.

Unless these loans are refused and the existing debt repudiated, Egypt will find itself in a cul-de-sac from which there is little chance of escape. Foreign debt is not a neutral form of "aid" but an exploitative social relation established between financial institutions in the global North and countries in the global South.

OPIC’s mandate is to support US business investment in so-called emerging markets; it provides guarantees for loans (particularly in the case of large projects) or direct loans for projects that have a significant proportion of US business involvement and may face political risk.

In the case of Egypt, this is likely to take place primarily through the use of US government funds to establish public-private partnerships (PPPs). A PPP is a means of encouraging the outsourcing of previously state-run utilities and services to private companies. A private company provides a service through a contract with the government – typically, this may include activities such as running hospitals or schools, or building infrastructure such as highways or power plants.

OPIC’s intervention in Egypt has been explicitly tied to the promotion of PPPs. An OPIC press release, for example, that followed soon after Obama’s speech, noted that the $1 billion promised by the US government would be used “to identify Egyptian government owned enterprises investing in public-private partnerships in order to promote growth in mutually agreed-upon sectors of the Egyptian economy.”

Anyone who has any illusions about the goals of the EBRD’s investment in Egypt would do well to read carefully the EBRD 2010 Transition Report. The report presents a detailed assessment of the East European and ex-Soviet republics, measuring their progress on a detailed set of indicators. These indicators are highly revealing: (1) Private sector share of GDP; (2) Large-scale privatisation; (3) Small-scale privatisation; (4) Governance and enterprise restructuring; (5) Price liberalisation; (6) Trade and foreign exchange system; (7) Competition policy; (8) Banking reform and interest rate liberalisation; (9) Securities markets and non-bank financial institutions; (10) Overall infrastructure reform.[5] Only countries that score well on these indicators are eligible for EBRD loans. A research institute that tracks the activity of the EBRD, Bank Watch, noted in 2008 that a country cannot achieve top marks in the EBRD assessment without the implementation of PPPs in the water and road sectors.

Moreover, fully embracing the pro-market ideological discourse discussed above, the Egyptian government promised to relax control over foreign investments through committing “to overcoming the previous shortcomings of excessive government centralisation. In addition, we will build on existing initiatives to achieve a greater level of decentralisation, especially in terms of local planning and financial management”.

As the decades of the Egyptian experience of neoliberalism illustrate all too clearly, these measures will further deepen poverty, precarity and an erosion of living standards for the vast majority. Simultaneously, the financial inflows will help to strengthen and consolidate Egypt’s narrow business and military elites as the only layer of society that stands to gain from further liberalisation of the economy. The expansion of PPPs, for example, will provide enormous opportunities for the largest business groups in the country to take ownership stakes in major infrastructure projects and other privatised service provision. Alongside foreign investors, these groups will gain from the deregulation of labour markets, liberalisation of land and retail activities, and the potential access to export markets in the US and Europe.

These measures also have a regional impact. Their other main beneficiary will be the states of the Gulf Cooperation Council (Saudi Arabia, Kuwait, United Arab Emirates, Bahrain, Qatar and Oman), which are playing a highly visible and complementary role alongside the IFIs. Saudi Arabia has pledged $4 billion to Egypt – exceeding the amounts promised by the US and EBRD.

As with the investments from Western states, these financial flows from the GCC are dependent upon the further liberalisation of Egypt’s economy, most likely through the mechanisms of PPPs. Indeed, Essam Sharaf, Egypt’s interim prime minister, and Samir Radwan, finance minister, have both travelled frequently to the GCC states over recent months with the aim of marketing PPP projects, particularly in water and waste water, roads, education, health care and energy.

In essence, the financial initiatives announced over recent weeks represent an attempt to bind social layers such as these – Egypt’s military and business elites, the ruling families and large conglomerates of the GCC, and so forth – ever more tightly to the Western states. The revolutionary process in Egypt represented an attack against these elements of the Arab world.

'The Turkish road is not my model because I am critical of the way you are dealing with freedom of expression, of how you are dealing with the treatment of minorities, and your economic vision.’  But at the same time, I say, I’m watching what you are trying to do and I think there are things that are interesting in the Turkish approach, which for the first time in the last decade has started to shift towards the south and the east, opening almost fifty embassies in Africa, and having a new relationship with China.  That is just huge.

Now the problem is that you have two trends that are in fact objective allies in destablising the whole process of this discussion: on the one side the very secularist elite that is doing everything to paint a picture that they are in danger from ‘the other side’ and on the other hand, the Salafis, who are constantly putting Ennahda on the spot by questioning their religious credentials – ‘who are you? What are you doing? You are just compromising everything.’  And the secularists are saying about Ennahda, ‘they are not clear because they want to please us and they want to please them.’

If you read the Rand Corporation on who supported the Salafis in Egypt, what you learn is that up to 80 million dollars’ worth of support was poured into Egypt before the elections by organisations that are not state, they are very precise on this, but Qatari and Saudi organisations.

Remember – the Taliban in Afghanistan were not at all politicised in the beginning. They were just on about education. And then they were pushed by the Saudi and the Americans to be against the Russian colonisation, and as a result they came to be politicised. (They are not exactly like the Salafi because the Salafi think that they need to be re-educated, Islamically-speaking, convinced that they have to follow the prophet in a very literalist way.)

Is the dialogue across national borders also important, between Muslims in Europe and in the Middle East, for example? TR: Yes, there are ongoing discussions about this too.  The problem with what we call the ‘Arab spring’ is that these are very nationalistic experiences.  Tunisians are concerned with Tunisia, Egyptians concerned with Egypt and so on.  But still I have been invited I don’t know how many times to Turkey, where Turkey has been following very quickly in the footsteps of what is sometimes referred to as the movement of cyber-dissidents.

So you can see the connections beginning to form. If in the very near future Anwar Ibrahim succeeds in Malaysia, he is positioned as very close to the Turkish experience, and many in the Muslim Brotherhood and Ennahda have a similar perspective. So there are important relationships across national boundaries.

Yes, the drafting of the constitutions is interesting and the discussions around them revealing in many ways.  I take it as a discussion of very important symbols revealing many different problems.  My take at the beginning was to warn that Tunisia might be the only successful country, the only one to justify us in talking about the spring, while all the other countries were less successful, if not failing. Now the point is that even in Tunisia it is not going to be easy, and this is where we have a problem.

They were trying to find a way to confront the Turkish army with their own contradictions – “you are talking about a secular state but then you want a secular military state, and we want a secular state which is in tune with the requirements of the EU.”  So they simultaneously use the EU against the army and meanwhile, they shift towards the south and the east. That’s interesting.

But I do think they are trying to find a new space in the multi-polar world, and this is what I am advocating.  I don’t think that Muslims have an alternative model. An ‘Islamic economy’ or ‘Islamic finance’ doesn’t mean anything to me. But I do think that in the multi-polar world, it is time to find new partners, to find a new balance in the economic order.  And this could help you to find an alternative way forward.

On Wednesday, Lagarde said that the IMF is “responding quickly” and sending a technical team in early September. That same day, Prime Minister Hisham Qandi said he would hope for an agreement by the end of the year. If an agreement happens, Egypt would be the 20th African country to be indebted to the IMF, according to 2011 statistics. If the final agreed amount is anywhere near the request, the Egyptian loan would be by far the largest on the continent.