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Ed Webb

'The Insult,' Lebanon's first Oscar-nominated film, examines a country's deepest wounds... - 0 views

www.pbs.org/...ines-a-countrys-deepest-wounds

Lebanon film media war identities sectarianism

shared by Ed Webb on 05 Mar 18 - No Cached
  • The film follows Yasser, a Palestinian construction worker who becomes embroiled in conflict with Toni, a right-wing Lebanese Christian, over a leaking water pipe. When Yasser confronts Toni about his grievances, Toni hurls back an insult that strikes sharply at the heart of the Palestinian struggle. The film examines the many forms our personal truths can take, how they collide, and the consequences of words in a polarized world.
  • It could happen like that in Lebanon. You could have a very silly incident that could develop into a national case.
  • we were fought because some people thought that we’re opening old wounds, and then all the people felt that, you know, we were defaming the Palestinians. Other people said we were attacking the Christians. Anytime you make a movie that is a bit sensitive — this one is a little bit more than a bit sensitive — people go up in arms. You know, they look at the film and then they immediately start projecting themselves and projecting their prejudices against it
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  • The subject came out of something I lived through, growing up in a war. Something that my co-screenwriter Joelle also lived through. It’s not like we read a book or based it on a TV interview on CNN. It’s something that we lived through, all the dynamics that you saw in the film, we are very familiar with it. You know, the Palestinian point of view, the Christian point of view. These are things that are so familiar to us. You know it’s this thing that we grew up eating and drinking and living. We were stopped at checkpoints, we hid under the bombs, we lived in shelters in Beirut in the 70s and the 80s and the 90s
  • We could have been such a lighthouse in the midst of all these other places around because we’re so interesting. Lebanon so interesting. But it’s sad that it does not fully use its potential. You know Christians, Muslims, Shiites, Sunni, liberal, it has all the potential of making a very, very interesting place
  • I had a lot of prejudice towards the Christians growing up. Like incredible. My parents were very left wing pro-Palestinian. And anybody from the Christian camp, from East Beirut, was considered a traitor, the enemy. And then you meet people from East Beirut, Christians, who were part of the Christian camp, and then you sit down and they work on your movie and and then you go have a drink and then you suddenly say, “Their story’s like mine, they suffered as much as [me].”
  • “The Insult” is about reexamining the other side. The woman who co-wrote the film with me who became my wife — we wrote four films together — she comes from the Christian camp. I come from [Muslim] West Beirut. She wrote all the scenes of the Palestinian. And I wrote the scenes of the Christians. We swapped.
  • every screening we do in the states, in Los Angeles in Telluride, in Toronto people were like so emotional about it. And then they said, “We totally identified because of what’s going on in the States today. We are living in America at a period where it feels like this entire society is tearing apart a bit.” And they look at the film and suddenly it’s speaking to them, even though that was not the intention.
  • Sometimes the country needs to go through a tear in order to heal better.
Ed Webb

Egypt: Christians And Police Clash In Cairo For Second Day - 0 views

www.huffingtonpost.com/...ns-police-clash_n_1002983.html

Egypt Copts sectarianism riots military

shared by Ed Webb on 10 Oct 11 - No Cached
  • Sunday's violence will likely prompt the military to further tighten its grip on power.
  • "The army incites sedition to remain in power," said Mariam Ayoub, a relative of a slain Christian protester, Michael Mosaad, as she stood outside the Coptic hospital. "They tell all of us that this is what happens without emergency laws."
  • State TV, which has been growing increasingly loyal to the military, appealed on "honorable" Egyptians to protect the army against attacks as news spread of clashes between the Christian protesters and the troops outside the TV building. Soon afterward, bands of young men armed with sticks, rocks, swords and firebombs began to roam central Cairo, attacking Christians. Troops and riot police did not intervene to stop the attacks on Christians.
Ed Webb

Do Egypt's Liberals Stand a Chance? - By Evan Hill | Foreign Policy - 0 views

www.foreignpolicy.com/...egypts_liberals_stand_a_chance

Egypt parties elections

shared by Ed Webb on 15 Dec 11 - No Cached
  • "If I wasn't a leftist Christian, I would've joined the Brotherhood,"
  • I pressed Sultan on what, then, separated Freedom and Justice from the Salafis on one side and liberals on the other. "Our party wants to give Egypt a confined freedom within the religion, with respect for Egyptian culture and tradition," he said. Salafis such as those in the Nour Party lack the political experience to be effective in parliament, he argued, while "liberals want to give Egypt a foreign freedom that is adopted from the West, a freedom that is disrespectful for the culture and traditions, and it doesn't really work well with the religion."
  • "There are still family mafias that are controlling everything. They're influential, own land, hand out favors; it's not necessarily about fear," Abeid said. "Only religious movements are challenging the families. They believe no one is above God, but they're doing it in a very backwards way." The men said Christians were feeling isolated by post-revolution sectarian violence that culminated on Oct. 9 in a bloody Army crackdown on a protest in Cairo at the state television building, known as Maspero, leaving 28 people dead. Minya governorate itself is no stranger to sectarian tension. In the town of Samalout in January -- before the revolution -- an off-duty policeman boarded a train and shot dead one Copt while wounding five others. When Coptic protesters gathered the same day at the Christian hospital where the victims were being treated, police fired tear gas, some of which landed inside the building. In August, Labib said, a church that had been built across the street from a mosque was "surrounded by Salafis" who demanded it be moved. They complained that prayers from both houses of worship were drowning each other out, despite the fact that Christians and Muslims observe different holy days. The crisis was resolved when a Christian agreed to allow the church to use his property if he could live on the church's old grounds, Labib said. He said he wanted to keep his Muslim friends and normal life as long as he could. "A lot of Copts are trying to leave to other countries as refugees," he said, and concerned friends were calling him regularly while he attended his second job as a shopkeeper, warning him not to stay out late. "There's no safety [and] a bad economy. Someone was kidnapped three days ago in Minya, and I don't feel like the country is very secure."
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  • Naguib feared the imposition of Islamic law -- cutting off the hands of thieves and forcing women to wear hijab. Abdelhalim shook his head. "That's a phantasm," he said. 
Ed Webb

How Morsi and the Brotherhood Lost Egypt - Al-Monitor: the Pulse of the Middle East - 0 views

www.al-monitor.com/...herhood-lost-egypt-bsabry.html

Egypt military democracy opinion religion media censorship

shared by Ed Webb on 04 Jul 13 - No Cached
  • This controllable prosecutor-general, against which almost the entire prosecutorial corps protested and nearly succeeded in firing, was used quite clearly at will to go after the private media and the opposition as a direct extension of Morsi and the Brotherhood, while substantially legally shielding the Brotherhood at the same time.
  • In another breach of revolutionary consensus, Morsi and the Brotherood tightened control over state media and retained the nationally rejected role of information minister, already abolished briefly after the toppling of Hosni Mubarak. State-owned papers and channels were subjected to appointments of allied or controllable leaderships. The media often ran familiar propaganda-esque headlines that seemed taken out of the Mubarak days. Furthermore, the press did not provide neutral and balanced coverage of events, and state TV was almost always forced to host a Brotherhood guest on every talk show, or at the very least not host an opposition figure on his own. Reports of guest blacklists also began to surface once more. Charges of “insulting the president” and “contempt of religion” began to pile up against media figures, often made by Brotherhood allies rather than directly by the Brotherhood (though the presidency did press some charges before retracting them under local and international pressure). Morsi and the Brotherhood seemed to care very little about fixing the problematic legislative framework for media, and gradually appeared to find it handy, especially with a prosecutor-general that was under full control. 
  • Although the original claim was that the Shura Council would only rubber stamp consensus legislation until the lower house would be elected, it was turned into a full parliament. It discussed far-reaching and controversial drafts, including: a non-governmental organization law that was widely seen as capable of stifling civil society in Egypt; divisive electoral and political rights laws that were criticized as favoring the Islamists; and even a disastrous judicial reform law that would have axed around 3,500 existing judges in an already choking legal system. The latter draft was openly seen as a move to get rid of judges that were problematic to the Brotherhood’s expansionary plans, while there were wide fears of intentions to replace them with a new generation of more sympathetic judges or outright Brotherhood members.
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  • Christians increasingly felt marginalized under Morsi. Brotherhood-allied media regularly used sectarian language and claims. Many Christians felt unprotected from sectarian violence and that official moves were meant as decorative and to appease international opinion. Many also were deeply perturbed by Morsi's failing to show up for the pope’s enthronement. Few Christians were appointed to high-ranking positions in the state, and claims that the president would appoint vice presidents and include a Christian were not fulfilled.
  • Immediately after his speech, the investment authority and the prosecutor’s office began to move against the opposition media again, including putting the owner of an opposition channel on a no-fly list, reportedly restarting investigations against media figures. One channel was even taken off the air, and there was wide acceptance that other private media channels and figures were going to be decisively pursued once the June 30 protests would amount to nothing. There were even considerable leaks within the opposition before the uprising that the prosecution was planning to crack down on them after the June 30 protests, though that is a claim more difficult to substantiate. The lead management of a government-run conference center, which had recently hosted opposition press, was also sacked the following day.
  • Egypt will never find stability, and its democracy will never thrive, without inclusiveness, fairness, due process and separation of powers. The Brotherhood and its big base cannot be excluded or treated outside of due process. Repression, especially of a genuinely sizable, believing and passionate public group, will only lead to an explosion.
Ed Webb

In many countries, Millennials more inclusive than elders in views of national identity... - 0 views

www.pewresearch.org/...questions-of-national-identity

identity nationalism politics EU US Japan Australia religion citizenship

shared by Ed Webb on 17 Feb 17 - No Cached
  • Across a number of countries that are wrestling with the politics of national identity, younger people are far more likely than their elders to take an inclusive view of what it takes for people to be truly considered “one of us” – whether the measure is being born in their country, sharing local customs and traditions or being Christian.
  • The divide between the young and the old over birthright nationality is quite wide in certain European countries: 21 percentage points in the United Kingdom and 16 points each in Greece and Spain
  • Views on the importance of culture to national identity also split along generational lines. A majority (55%) of older Americans but only 28% of younger adults believe it is very important that a person share U.S. national customs and traditions to be truly American. There is a similar 20-point generation gap in Australia, Canada and Japan.
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  • In these predominantly Christian countries, older people are generally much more likely than younger ones to link national identity to being Christian.
  • only in Greece (65% of those ages 50 and older) does a majority of any age group believe it is very important for one to be Christian to be a true national
  • Ed Webb on 17 Feb 17
     
    Important data for thinking comparatively about the relationship between certain aspects of identity and perceptions about national belonging.
Ed Webb

Mosques, minarets, religious diversity: Europe and the rest by Şener Aktürk* - 0 views

www.todayszaman.com/...by-i-brsener-akturkcenter.html

Islam Christianity politics religion minorities Europe rights secularism

shared by Ed Webb on 02 Feb 10 - No Cached
  • In contrast, Europe’s eastern and southern neighbors, Russia and the Muslim countries of the Near East, provide many examples of churches and mosques standing side by side. Most certainly not more democratic or liberal than Western Europe, Russia and the Muslim countries of the Middle East are more accustomed to and accepting of religious diversity and its architectural representations. A bewildering variety of Christian denominations and their churches adorn the Syrian landscape, and I was pleasantly surprised to find churches along with synagogues and mosques in Moscow and elsewhere in present-day Russia, despite the pervasive anti-Semitism and Islamophobia found in that country. Even in Turkey, where, as a result of nationalism, discriminatory policies and multiple wars in the first half of the 20th century, only a very small Christian minority remains today, one can nonetheless find hundreds of churches relatively intact. A comparison with the vanished mosques and minarets of Hungary, Greece, Spain, Sicily, Romania, Serbia and elsewhere in Europe is inescapable.
Ed Webb

Coexistence, Sectarianism and Racism - An Interview with Ussama Makdisi - MERIP - 0 views

merip.org/...-interview-with-ussama-makdisi

MENA history sectarianism sects race analysis Ottomans empire colonialism identities identity politics

shared by Ed Webb on 09 Jun 21 - Cached
  • What is the ecumenical frame and how does it revise Orientalist understandings of sectarianism?
  • My book seeks to offer a critical and empathetic story of coexistence without defensiveness—that is, to write a history that neither glorifies the Arab past nor denigrates the present and that explores the grim significance of sectarian tensions in the modern Middle East without being seduced by their sensationalism
  • a project of modern coexistence that not only had to be imagined and designed, but also built
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  • I wanted to understand how they sought to imagine and build a world greater than the sum of their religious or ethnic parts—commitments that remain evident, if one is prepared to recognize them, in Lebanon, Syria, Iraq, Palestine, Jordan, Egypt and beyond. I call this modern iteration of coexistence the “ecumenical frame” to underscore the modern active attempt on the part of individuals and communities in the region to both recognize the salience of religious pluralism and yet also to try and transcend sectarian difference into a secular, unifying political community
  • Tribalism, communalism and sectarianism all refer to parallel formations in Africa, South Asia and the Middle East respectively that assume an unchanging essence that separates members of a single sovereignty or putative sovereignty. They are all static ideological interpretations of pluralism, and have all, to a greater or lesser degree, been massively influenced and even in many ways formally classified and invented by Western colonial powers
  • subject to conflicting interpretations that valorized “real” religion and demonized sectarianism, often in contradictory and conservative modes, but also in more liberal and even radical ways
  • The Orientalist view of sectarianism frequently analogizes sect as “like race” and, furthermore, it assumes that sectarian differences are inherent cultural and political differences similar to race. What do you think is the relationship of sect to race?  How should race figure in the story of coexistence you relate?
  • the Orientalists idealize the West in order to Orientalize the East. Second, as you suggest, this view transforms religious pluralism in the Middle East into a structure of age-old monolithic antagonistic communities so that one can speak of medieval and modern Maronites, Jews, Muslims and so on as if these have been unchanging communities and as if all ideological diversity in the Middle East ultimately is reducible to religion and religious community
  • The religious sect is conflated with the political sect; the secular is understood to be a thin veneer that conceals the allegedly “real” and unchanging religious essence of the Middle East. This view is dangerous, misleading and tendentious.
  • both race and sect urgently need to be historicized and contextualized—race belongs to US (and Western) political vocabulary; sect to Arab political vocabulary. Both the notion of age-old sects and that of immutable races are ideological fictions that have been manipulated to serve power
  • US scholars Barbara J. Fields and Karen E. Fields have suggested we think of “racecraft” rather than “race relations” to underscore the ideological fundament of racist thinking that appears totally natural to its proponents. As I allude to in my book, so too might we think of “sectcraft” rather than sectarian or communal relations, both to underscore the ideological aspect of sectarianism and to emphasize the amount of work that goes into making sectarianism appear to be inherent, inevitable and unchangeable
  • to trace how an extraordinary idea of Muslim and Christian and Jewish civic and political community rooted in secular equality went from unimaginability to ubiquity in the course of a single century, and nowhere more so than in the Arab East after 1860
  • many scholars gravitate toward using categories and experiences that emerge in the US context and apply them, sometimes indiscriminately and often very problematically, to other parts of the world. I think it is important at some level to respect the fact that in the modern Middle East, progressive scholars and laypeople, men and women belonging to different religious communities, have throughout the twentieth century typically described and conceptualized their struggles against injustice and tyranny as struggles against sectarianism and colonialism, but not necessarily as a struggle against racism.
  • the national polities of the post-Ottoman period in the Arab East were established by European colonial powers. These European powers massively distorted the ecumenical trajectory evident in the late Ottoman Arab East. First, they broke up the region into dependent and weak states, and second, they divided the region along explicitly sectarian lines
  • the colonial dimension is crucial, and it clearly separates the US and the European period of nationalization from that of the colonized Middle East
  • why the investment in and privileging of certain epistemic categories of domination as opposed to others? The question of migrant labor illustrates how race and class and geography and history are intertwined in very specific ways—the Middle Eastern cases (whether the Gulf or in Lebanon) are indeed different from that of the history of migrant labor in the United States, which has always been implicated in settler colonialism.
  • One key difference, of course, between modern Western colonialism and early modern Islamic empires is that the latter, like their early modern Christian counterparts, did not pretend to uphold liberal representation, political equality or self-determination. So, temporality is one essential difference: ethnic, racist or sectarian discrimination in the Islamic empires was not justified or imagined as a benevolent burden to uplift others into an ostensibly equal level of civilization. There was no pretense of a colonial tutelage to help natives achieve independence in the fullness of time
  • In the Ottoman Islamic empire, there were indeed professions of Islamic superiority, notions of ethnic, tribal and religious discrimination, forms of bondage and slavery, and myriad chauvinisms and prejudices tied to kinship, geography, language, culture and ethnicity and so on, but not a notion of biological racism or the obsession with racial segregation and miscegenation that has been the hallmark of modern Western colonialism
  • a new and distinctive defensiveness among leading Muslim Arab intellectuals—that is, their need to defend Islam and Islamic society from missionary and colonial assault whilst also embracing or reconciling themselves to compatriotship with Arab Christians and Jews. This defensiveness persists
  • the great problem of scholars and governments in the West who have long instrumentalized and Orientalized discrimination against non-Muslims to suggest that there is some peculiar problem with Islam and Muslims
  • I think that scholars of gender and women’s history have a lot to teach us in this regard: that is Arab, Turkish, Iranian and other scholars who have explored the long history of gender discrimination—who have defied the fundamentalists—without succumbing to racist Orientalism or self-loathing
  • really historicize! It really is an effective antidote in the face of those who peddle in chauvinism, racism, sectarianism, tribalism and communalism
Ed Webb

'All of them means all of them': Who are Lebanon's political elite? | Middle East Eye - 0 views

www.middleeasteye.net/...o-are-lebanons-political-elite

Lebanon politics sectarianism consociationalism protests elites

shared by Ed Webb on 27 Oct 19 - Cached
  • From Tripoli to Tyre, and Beirut to Baalbek, Lebanese have been chanting the same slogan: “All of them means all of them.” Since its independence, Lebanon has been ruled by a clique of politicians and political families who have used sectarianism, corruption and clientelism to cling to power and amass incredible wealth. Now protesters are calling for them all to be removed, from Hezbollah’s Hassan Nasrallah to Prime Minister Saad Hariri, with nervous responses from the leaders themselves. Middle East Eye takes a quick look at some of the more prominent figures and parties in the protesters’ sights.
  • Though Israel was forced out in 2000, Hezbollah’s military capabilities have only increased, and its war against Israel in 2006 and ongoing involvement in the Syrian conflict have divided opinion among the Lebanese. The movement and its allies did well at the ballot box in 2018 and Hezbollah now has two ministers in the cabinet.
  • Aoun is one of Lebanon’s many leaders who played an active and violent part in the country’s 1975-90 civil war. As head of the army in the war’s latter years, Aoun fought bitter conflicts with the occupying Syrian military and the Lebanese Forces paramilitary headed by his rival, Samir Geagea. In 1989, Aoun found himself besieged in the presidential palace in Baabda, where he now resides as president, and fled Syrian troops to the French embassy, which granted him exile.
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  • The Amal Movement was founded in 1974 by Lebanese-Iranian cleric Musa Sadr to represent Lebanon’s Shia, who had long been marginalised as one of the country’s poorest sections of society. Though originally notable for its efforts to pull Shia Lebanese out of poverty, during the civil war it became one of the country’s most effective militias and controlled large parts of the south.
  • Amal is a close ally of fellow Shia party Hezbollah, and their politicians have run on the same list in elections. However, they occasionally diverge in opinion.
  • Birthed from the resistance movement that followed Israel’s 1982 invasion of Lebanon, Hezbollah has since become the most powerful political and military force in Lebanon. Iran-backed and Syria-allied, the movement was the only militia to keep its arms at the end of the civil war, as it waged a deadly guerilla war against the Israeli occupation of south Lebanon.
  • The Hariri family was once the darling of Saudi Arabia, but apparently no longer
  • Hassan Nasrallah lives in hiding due to the constant fear of Israeli assassination.
  • Known as “al-Hakim” (the doctor), Geagea is a medically trained warlord-turned-politician. During the 1975-90 civil war, Geagea was one of the most notorious militia leaders, heading the Christian Lebanese Forces. He was a close ally of Bashir Gemayel, who was assassinated days before being sworn into the presidency in 1982 with Israeli support
  • he was convicted of involvement in a number of assassinations and attempted murders in widely condemned trials. Geagea was kept in a solitary windowless cell for 11 years until his pardon in 2005 following the Syrian pullout
  • The Lebanese Forces, which is an offshoot of the right-wing Kataeb party, is the second-largest Christian party after the FPM. Its three ministers resigned early in the protest movement, and the party has now attempted to join the demonstrators and help block roads, though many protesters have rejected its overtures.
  • Feudal lord and socialist, advocate of de-sectarianising Lebanese politics but also a fierce defender of his Druze sect, Jumblatt is a difficult man to pin down. Often described as Lebanon’s kingmaker, his allegiances have swung several times, a trick that may have helped keep him alive.
  • The Kataeb party has fallen a long way since its civil war heyday. Also known as the Phalangists, the party used to be the dominant Christian party, and was inspired by its founder Pierre Gemayel’s trips to the 1936 Berlin Olympics and Franco’s fascist party in Spain. The Gemayel family has suffered a series of assassinations, most notably president elect Bashir Gemayel in 1982. Bashir’s brother Amin then went on to claim the presidency, and Amin’s son Sami is now heading the party. In recent years however the Kataeb party has struggled to attract votes from its offshoot the Lebanese Forces and the FPM
Ed Webb

From Belfast to Beirut, A Tale of Elusive Peace | Newlines Magazine - 0 views

newlinesmag.com/...beirut-a-tale-of-elusive-peace

Lebanon politics economy trauma accountability consociationalism militias corruption democracy analysis opinion Britain UK NI Ireland Eire

shared by Ed Webb on 28 Jul 21 - Cached
  • Power-sharing arrangements have been adopted to bridge the divisions in the two societies. The Good Friday Agreement and the Lebanese Constitution aim to provide a form of democracy that protects the minority community from the majority — or, in the case of Lebanon, any of the 18 religious groups from one another.
  • Lebanon has been without a government for almost a year since the devastating port blast in August 2020 and is facing an economic collapse. In Northern Ireland, a government was finally constituted last year after a three-year hiatus. The period covered almost the entirety of the Brexit negotiations, which will have a seismic effect on the future of the region.
  • Despite almost 25 years of a supposedly cross-community political system, Northern Ireland remains divided along Catholic nationalist and Protestant unionist lines
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  • In Lebanon, a combination of constitutional documents and unwritten conventions guide the power-sharing arrangement. The confessional model that grants power along sectarian lines was introduced by the National Pact in 1943 and was resurrected again by the Taif Accord in 1989. The Taif Accord brokered the end of the civil war and granted the Muslim community a greater share of political power. In 2008, the Doha Agreement was negotiated to prevent another sectarian war. Power was rebalanced to reflect the growing influence of the Shiite Muslim community in Lebanon, represented politically by the Amal Movement and Hezbollah.
  • Political parties, with their entrenched positions, are not keen to open the Pandora’s box of an official census any time soon.
  • Legislative seats are divided equally between Muslim and Christian groups, despite Christians estimated to represent only about a third of the population now. By convention, the office of the prime minister is held by a Sunni Muslim, the office of the president is held by a Christian Maronite, and the office of speaker of the parliament is held by a Shiite Muslim. This is a more rigid allocation of power than in Northern Ireland where, for example, the leader of any party, whether nationalist or unionist, that achieved the highest share of the vote could become the first minister (i.e. the prime minister).
  • Lebanon is in the midst of one of the worst economic crises seen globally since the 1850s. Three decades of consociationalism power-sharing and yet many communities remain religiously segregated, with town officials seemingly unafraid and unashamed to introduce express bans on renting property to members of other religions.Political dynasties maintain a hold on power and, according to international watchdogs, corruption levels in Lebanon have significantly increased in recent years. The “wasta” system of personal connections continues to pervade the delivery of public services, and there is little accountability and oversight in government. No one in the government has been held responsible for the port blast that killed over 200 people and destroyed the homes and livelihoods of more than 300,000.
  • Unlike Northern Ireland, Lebanon is — at least technically — a sovereign state; there is no outside power that can formally step in when parties refuse to form a government. Instead, the previous technocratic government led by Hassan Diab has remained in place as a caretaker but lacks the power to enact the reforms required to unlock international aid
  • The term “power sharing” inaccurately implies an egalitarian arrangement. In reality, what is at play in Lebanon and Northern Ireland is power distribution. The political groups come together to decide how power will be divided under the agreed rules before retreating to rule their respective fiefdoms.
  • control of the prized ministries of economy, finance and education have almost entirely swung between the DUP and Sinn Féin since the first government was formed under the Good Friday Agreement. It’s no accident that less than 10% of children in Northern Ireland attend integrated schools when control of the Department of Education swings between the two parties who benefit the most from polarized communities.
  • The way power is distributed in Northern Ireland and Lebanon makes it relatively easy for one political party or group to bring down or stall a government or policy for their own benefit, but it’s nearly impossible for the public to achieve the same.
  • When al-Hariri resigned as prime minister in 2019, protesters knew that his resignation alone would never be enough to disrupt the system of power while the rest of the political establishment remained in place. “All of them means all of them” was a common refrain at marches.
  • In Northern Ireland and Lebanon, anyone who thinks change might come when a politician leaves office often finds that a son or a spouse appears in his place instead (and it is almost always his). The names Robinson, Poots and Dodds have frequently appeared on the ballot in Northern Ireland while al-Hariri, Jumblatt and Frangieh similarly repeat in Lebanon. The situation brings to mind Greek mythology’s Hydra, a snakelike monster with nine heads. When one head is cut off, two more emerge.
  • The fact that voters in Lebanon are registered in their family town rather than where they live entrenches the power of political dynasties
  • Former militia members also inevitably form part of the political establishment after a conflict. Why else would they give up their arms? But the continued presence of paramilitary groups long after a conflict reinforces distrust and puts peace out of reach.
  • Conflict-era divisions have become entrenched in the political systems of Northern Ireland and Lebanon and are now protecting political parties more than they’re promoting peace
  • The democratic trade-off in power-sharing arrangements is always explained by the lives saved from conflicts ending. But lives are lost to poverty, corruption and negligence too, as viscerally seen with the port explosion in Beirut last August
Ed Webb

Tunis Greets an Ottoman-Era History Long Banished by Its Dictators - NYTimes.com - 0 views

mobile.nytimes.com/...banished-by-its-dictators.html

Tunisia history memory politics authoritarianism museum Bourguiba

shared by Ed Webb on 06 Feb 17 - No Cached
  • Dictatorships have a way of manipulating historical narratives. So alongside any of the most pressing issues of the day, the past, too, is in play.The struggle to shape the past, and give it new authenticity, can be witnessed all around the Tunisian capital.Last summer, the Tunisian government restored a statue of Habib Bourguiba, the founder and first president of the republic, to its original place on the capital’s main avenue.
  • Mr. Bourguiba’s statue had replaced a humiliating symbol of colonialism: an image of the colonialist politician Jules Ferry with a Tunisian woman at his feet proffering an olive branch, he reminded Tunisians.“That used to be the symbol of colonialism, and Bourguiba is the symbol of freedom, of independence and of the modern state,” he said at the unveiling.
  • “Usually history is written by the victors, but this is the opposite,” said Adel Maizi, the president for preservation of memory at the commission. “These testimonies will reveal the truth.”
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  • “Dictatorship always tries to keep things secret,” he explained. “These kinds of testimonies are against forgetting. They will preserve memory for the country and serve as a way to guard such things happening in the future.”
  • Ridha Moumni, a curator of the exhibit, insists it is not political, but a matter of history. Yet he is displaying events that Tunisia’s dictators sought to suppress.“We have a very rich heritage that no one knew about,” Mr. Moumni said. “Our goal was to show that Tunisian modernity did not start with independence or colonization.”
  • it provides a history lesson on the significant reforms of the era — the founding of the army, the drafting of a constitution and development of diplomatic relations — that helped forge a nation
  • Among the original documents on display, one abolished slavery in 1846 — before the United States did so
  • a constitution drafted in 1860 that recognizes the rights of all citizens, including Christian and Jewish minorities, and census registers, in Hebrew and Arabic, belonging to Tunisia’s ancient Jewish community
  • Another discovery is the diversity of Tunisia’s leaders — from the Christian foreign minister, Giuseppe Raffo, to a Circassian general, Kheireddine Pasha, and the former slave Mustapha Khaznadar, who married into the royal family and rose to become the bey himself.
Ed Webb

Qatar: land of the free? "Positive practices" that lead to jail - 0 views

www.al-bab.com/...qatar-free-speech.htm

Qatar rights freedoms media press journalists blasphemy religion politics

shared by Ed Webb on 11 Mar 16 - No Cached
  • “in 2015, authorities detained two groups of foreign journalists attempting to report on the treatment of migrant workers in the country.”
  • Two other German journalists were detained in 2013 after filming the working conditions of migrant labourers.
  • All the newspapers printed in Qatar are owned by members of the ruling family or others closely connected with the government.
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  • Journalists and publishers continued to self-censor due to political and economic pressures when reporting on government policies or material deemed hostile to Islam, the ruling family, and relations with neighboring states.
  • The Qatar Media Corporation, the Ministry of Culture, and customs officials censored material … The government reviewed, censored, or banned foreign newspapers, magazines, films, and books for objectionable sexual, religious, and political content...
  • a new “cybercrime” law which Amnesty International denounced as a major setback for freedom of expression in Qatar. Besides criminalising dissemination of “false news” on the internet, it gave the authorities power to ban websites that they considered threatening to the “safety” of the country and to punish anyone posting or sharing online content that “undermines” Qatar’s “social values” or “general order”.
  • a prison sentence of up to seven years for defaming, desecrating, or committing blasphemy against Islam, Christianity, or Judaism (though the law appears not to be enforced where Judaism is concerned)
  • The government regulates publication, importation, and distribution of all religious books and materials, but permits individuals and religious institutions to import holy books and other religious items for personal or congregational use.
  • Christian congregations are not allowed to advertise religious services or use religious symbols visible to the public, such as outdoor crosses.
Ed Webb

With Lebanon making fragile progress, now is the wrong time to pull US assistance - 0 views

www.brookings.edu/...ng-time-to-pull-u-s-assistance

Lebanon Syria Iran US USA Trump military foreignpolicy analysis protests sectarianism

shared by Ed Webb on 02 Nov 19 - No Cached
  • The proxies of Iran and Syria in Lebanon, after years of solidarity, show tentative signs of diverging. With even Shia protesters on the street, and with Hezbollah Secretary-General Hassan Nasrallah’s calls to disperse unheeded, Hezbollah’s façade of invincibility is showing cracks. The Lebanese army and security forces have responded with admirable courage, restraint, and independence in defying calls by Hezbollah leaders and private pleas from the presidential palace to clear the streets. In contrast with unprecedented and overt criticism of Hezbollah, public support for the Lebanese Armed Forces (LAF) is soaring.
  • rather than reinforcing them, the White House, in an astonishingly ill-timed decision, suspended $105 million in U.S. security assistance to the very institutions that have defied Hezbollah’s demands to end the protests
  • gives both Damascus and Tehran the gift of a unifying message to the Lebanese about America’s unreliability as a partner.
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  • LAF pride and capabilities, both linked to years of sustained U.S. support, endanger Hezbollah’s “resistance” narrative.
  • For years, Iranian and Syrian interests and tactics in Lebanon have largely coincided: They seek to discredit and divide the so-called “March 14” movement that emerged against Damascus and Tehran in the aftermath of the murder of former Prime Minister Rafiq Hariri in 2005; “resist” U.S. and French efforts to bolster’s Lebanon’s sovereignty and independence; and use Lebanon to threaten Israel.
  • Hezbollah has expanded its influence in, and in some cases control over, Lebanon’s domestic institutions via its 2006 memorandum of understanding with the Free Patriotic Movement (FPM), a Christian party.
  • Since 2006, Aoun and his son-in-law, Foreign Minister Gebran Bassile, have been reliable fronts for Hezbollah’s and thus Iran’s interests in Lebanon
  • some of Syria’s traditional allies in Lebanon, including Bashar al-Assad’s childhood friend Sleiman Franjieh, have remained conspicuously silent or even sent relatives to join the demonstrations
  • The value of Hezbollah’s FPM-provided Christian veneer has declined precipitously, with Bassile now a favorite target of the protesters as a symbol of everything that ails Lebanon
  • it would not be the first time that regional actors used Lebanon as the theater for their competition
  • Two Lebanese politicians speculated about a connection to what is happening in the Alawite regions of Syria, where Bashar al-Assad may view Iranian influence and Shia proselytizing as a threat to his secular, Alawite base
  • Assad, who would have considered Hezbollah a junior partner during the pre-2005 Syrian occupation of Lebanon, may also resent the current strength and presence of Hezbollah in Syria: Who’s the junior partner now? How much control can Assad exert over Hezbollah inside Syria? Given that Assad still needs Iran’s and Hezbollah’s help in Syria, he can, according to this theory, use Lebanon to send a message.
  • The presumed candidacy of Lebanese Army Commander Joseph Aoun, with his enhanced credibility for independence, would be more aligned with the sentiments of the street. But the Lebanese president is elected by parliament, not the people. While the current Lebanese parliament reflects the very establishment that the protesters wish to topple, one hopes that the members of parliament will think about protesters’ views if they are put in a position as to whether to choose between Damascus, Tehran, or their own Lebanese constituents.
  • There’s an argument for the United States maintaining a low profile, to undercut Nasrallah’s predictable arguments about a U.S. conspiracy, and a guiding principle should always be “do no harm” when trends emerge that are clearly in U.S. interests. Instead, the White House suspension of security assistance at this of all times, gives Damascus’ and Tehran’s Lebanese allies a message around which to re-unite: that the United States is an unreliable partner and that the LAF will not get needed assistance, meaning Hezbollah’s arsenal remains essential to Lebanon’s security. American officials who are seeking to promote U.S. interests in Lebanon face a strange set of bedfellows — Iran, Syria, Hezbollah, and apparently the White House — and face the difficult task of pushing back against all four.
Ed Webb

A New History for a New Turkey: What a 12th-grade textbook has to say about T... - 0 views

www.eliamep.gr/...CE%AF%CE%B1-%CE%B4%CE%B9%CE%B4

Turkey history textbooks imperialism colonialism propaganda ideology US USA EU NATO UN analysis

shared by Ed Webb on 06 Jun 22 - No Cached
  • Rather than simply serving as crude propaganda for Erdoğan’s regime, Contemporary Turkish and World History aspires to do something more ambitious: embed Turkey’s dominant ideology in a whole new nationalist narrative. Taken in its entirety, the book synthesizes diverse strands of Turkish anti-imperialism to offer an all-too-coherent, which is not to say accurate, account of the last hundred years. It celebrates Atatürk and Erdoğan, a century apart, for their struggles against Western hegemony. It praises Cemal Gürsel and Necmettin Erbakan, on abutting pages, for their efforts to promote Turkish industrial independence. And it explains what the works of both John Steinbeck [Con Şıtaynbek] and 50 Cent [Fifti Sent] have to say about the shortcomings of American society.
  • Turkey has long had competing strains of anti-Western, anti-Imperialist and anti-American thought. In the foreign policy realm, Erdogan’s embrace of the Mavi Vatan doctrine showed how his right-wing religious nationalism could make common cause with the left-wing Ulusalcı variety.[5] This book represents a similar alliance in the historiographic realm, demonstrating how the 20th century can be rewritten as a consistent quest for a fully independent Turkey.
  • Ankara is currently being praised for sending indigenously developed drones to Ukraine and simultaneously criticized for holding up Sweden and Finland’s NATO membership. Contemporary Turkish and World History sheds light on the intellectual origins of both these policies
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  • Among the 1930s cultural and intellectual figures given place of pride are Albert Einstein, Pablo Picasso and John Steinbeck. Guernica is reproduced in an inset about Picasso, illustrating the artist’s hatred of war. (47) A lengthy excerpt from the Grapes of Wrath concludes with Steinbeck’s denunciation of depression-era America: “And money that might have gone to wages went for gas, for guns, for agents and spies, for blacklists, for drilling. On the highways the people moved like ants and searched for work, for food. And the anger began to ferment.”
  • The book places added emphasis on the harsh terms imposed on Germany at Versailles. Prefiguring the later treatment of Al Qaeda terrorism, the intention appears not so much to justify Nazism, but rather to present injustice as the causal force behind violence and cruelty in world politics.
  • Early Cold War era decolonization also provides an opportunity to celebrate Atatürk’s role as an anti-imperialist hero for Muslims and the entire Third World. (122-123) “Turkey’s national struggle against imperialism in Anatolia struck the first great blow against imperialism in the 20th century,” the authors write. “Mustafa Kemal, with his role in the War of Independence and his political, economic, social and cultural revolutions after it, served as an example for underdeveloped and colonized nations.” Atatürk himself is quoted as saying, in 1922, that “what we are defending is the cause of all Eastern nations, of all oppressed nations.” Thus, the book explains that “the success of the national struggle brought joy to the entire colonized Islamic world, and served as a source of inspiration to members of other faiths.” The section ends with quotes from leaders such as Jawaharlal Nehru, Muhammad Ali Jinnah, and Habib Bourguiba about how Atatürk inspired them in their own anti-imperial struggles or was simply, in Nehru’s words, “my hero.” An accompanying graphic shows Atatürk’s image superimposed over a map with arrows pointing to all the countries, from Algeria to Indonesia, whose revolutions were supposedly influenced by Turkey’s War of Independence.
  • The foundation of the UN is immediately followed by a discussion of Israel under the heading “Imperial Powers in the Remaking of the Middle East.” (80-81) The Palestine problem, students learn, is the principal cause of conflict in the region. It began when the Ottoman Empire, “the biggest obstacle to the foundation of a Jewish state,” grew weak, leading to the creation of Israel.
  • Next comes a discussion of the post-war financial order and the International Monetary Fund. Students learn that “the IMF’s standard formula, which recommends austerity policies for countries in economic crises, generally results in failure, chaos and social unrest.” (81-83) An excerpt, which students are then asked to discuss, explains how the IMF prescribes different policies for developed and developing countries.
  • only in the context of the Cold War origins of the EU does the book engage in any explicitly religious clash-of-civilizations style rhetoric. The idea of European unity is traced back to the Crusades, while a quote about the centrality of Christianity to European identity appears under a dramatic picture of Pope Francis standing with European leaders. (112) The next page states that the EU’s treatment of Turkey’s candidacy, coupled with the fact that “all the countries within it were Christian” had “raised questions” about the EU’s identity.
  • the Holocaust instead appears here as one among several examples of Western barbarity
  • The authors also offer a balanced treatment of the fraught domestic politics during the period from 1945 to 1960 when Turkey held its first democratic election and experienced its first coup. (138-142, 144-146) They focus their criticism on the negative impact of U.S. aid, arguing that Washington intentionally sought to make Turkey economically and politically dependent, then sponsored a coup when these efforts were threatened.
  • Selçuk Bayraktar, the architect of Turkey’s drone program, said that as a student “I was obsessed with Noam Chomsky.” [16] During the 1980s and 90s, America sold Ankara F-16 jets and Sikorsky helicopters that were used to wage a brutal counterinsurgency campaign in southeast Anatolia. No one was more critical of this than left-wing scholars like Chomsky.[17] Now, Ankara is selling Bayraktar drones to Ethiopia, where they are being used to kill civilians and destroy schools in another violent civil war.
  • The narrative of national independence also helps smooth over Turkey’s Cold War domestic divides. Students are introduced to the ‘68 Generation and left-wing leaders likes Deniz Gezmiş as anti-imperialists protesting against the U.S. Sixth Fleet in support of a fully independent Turkey. (185-186)[9] In this context, Baskin Oran’s work is again cited, this time quoting Uğur Mumcu on the role of “dark forces,” presumably the CIA, in laying the groundwork for Turkey’s 1971 coup.
  • The book also offers a relatively neutral treatment of political activism during the ensuing decade, suggesting that rival ideological movements were all good faith responses to the country’s challenges. On this, the authors quote Kemal Karpat: “Both right and left wing ideologies sought to develop an explanation for social phenomena and a perspective on the future. A person’s choice of one of these ideologies was generally the result of chance or circumstance.” (202) Thus the authors imply that while foreign powers provoked or exploited these movements, the individual citizens who participated in them can be given the benefit of the doubt. Interestingly, the book takes a similar approach in discussing the 2013 Gezi protests: “If various financial interests and foreign intelligence agencies had a role in the Gezi Park events, a majority of the activists were unaware of it and joined these protests of their own will.”
  • Turkey’s real struggle in the 21st century, as in the 20th, is against dependence on foreign technology
  • a book which begins with a portrait of Atatürk ends with a photo of the Bayraktar TB2.
  • the book’s biases are less in the realm of wild distortion and more reminiscent of those that plague ideologically infused nationalistic history education in all too many countries
  • its exaggerated critique of European imperialism may be no more misleading than the whitewashing still found in some European textbooks
  • At moments, Contemporary Turkish and World History is better aligned with recent left-leaning scholarship than the patriotic accounts many Americans grew up reading as well
  • Throughout the 20th century, America defined itself as the world’s premier anti-imperialist power, all while gradually reproducing many of the elements that had defined previous empires.[11] Today, it often seems that Turkey’s aspirations for great power status reflect the facets of 20th century American power it has condemned most vigorously
  • Turkey’s marriage of power projection and anti-colonial critique have been particularly visible – and effective – in Africa. Ankara has presented itself as an “emancipatory actor,” while providing humanitarian aid, establishing military bases, selling weapons across the continent.[13] In doing so, Turkish leaders have faced some of the same contradictions as previous emancipatory actors. In August 2020, for example, members of Mali’s military overthrew a president with whom Erdoğan enjoyed good relations. Ankara expressed its “sorrow” and “deep concern.”[14] Then, a month later, Mevlüt Çavuşoğlu became the first foreign official to meet with the country’s new military leaders. “Like a brother,” he “sincerely shared” his hopes for a smooth “transition process” back to democracy
  • Amidst the polarization of the Erdoğan era, what is striking in this book is the authors’ efforts to weave together the conflicting strands of Turkish political history into a coherent narrative. Illustrating Ernst Renan’s argument about the role of forgetting in nation-building, this account glosses over the depth of the divisions and hostility between rival historical actors, presenting them as all working side by side toward a common national goal
  • certain themes dominate Contemporary Turkish and World History. At the center of its narrative is the struggle for global hegemony, in military, economic, technological and artistic terms
Ed Webb

Letter From Turkey-Antioch is Finished - The Markaz Review - 0 views

themarkaz.org/rom-turkey-antioch-is-finished

Turkey minorities history heritage earthquake disaster authoritarianism identities

shared by Ed Webb on 13 Mar 23 - Cached
  • This massive earthquake, in fact a geological event that has even created a canyon in the vicinity of Altınözü, in the southernmost province of Hatay, destroyed almost a dozen cities in an astonishingly large region covering over 100,000 square kilometers, including the north-western part of Syria.
  • the worst natural disaster in the history of the modern Turkish state. The numbers are almost uncountable
  • The government’s response has been remarkably wanting and slow, which is surprising for a country with the second largest army in NATO and, supposedly, a readiness to face disaster after collecting a special earthquake tax for over 20 years, ever since the infamous 1999 Izmit earthquake
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  • what actually disappeared with the destruction of Antakya could be easily misunderstood if one went by the Turkish media, which took a couple of days to even discover the topic, and then decided to tell the story of a provincial backwater, abandoned by God and destroyed by the forces of nature
  • this region was the very last pocket of different communities living together, often having escaped religious persecution elsewhere
  • a tradition of the Turkish state: restoring buildings of extinct communities and depicting this as a successful heritage policy. In Antakya, the synagogue was destroyed, possibly putting an end to Jewish life after 2,500 years, and so was the mosque, the Orthodox church, and the Protestant church.
  • The team of Nehna, an online platform devoted to the histories of minorities in the region, overnight turned into an activism and self-organizing front, connecting communities with resources. Speaking on the phone from Istanbul with Anna Maria Beylunioğlu, a co-founder of Nehna, she tells me about the idea to turn the platform into an association, because there’s so much work ahead in order to rebuild the lives of communities in Hatay, hoping that people will want to come back one day.
  • After all the dead are counted — which will take long weeks — we will have to face one of the greatest crises of homelessness in our times, with more than 10 million people affected.
  • Long years of systemic corruption in the construction sector and a controversial amnesty in 2018 for structures that didn’t meet the regulations created a factory of death. For example, the owners of a building in Antakya removed the columns in the basement in 2016 to make space for a kindergarten. Prosecutors rejected a criminal complaint over the removal; last week, 104 people died when the building collapsed. It’s not an isolated case. In response to the earthquake, the authorities issued arrest warrants for a large number of developers and builders, but unsurprisingly, the state officials who issued permits remain untouched
  • The inadequacy of the aid is seen by many as an intentional punishment for the local minorities, a means to push them into refuge and exile, so that the region can be completely redesigned and repopulated with a more homogeneous, less potentially volatile demographic.
  • One of the greatest Hellenistic cities, founded around 300 BCE, Antioch, as it was then known, was rocked by two earlier devastating earthquakes, and changed hands between Muslims and Christians, Europeans and Turks, Mongols and Crusaders, several times, reinventing itself completely on each occasion. What is most interesting about it is that its great fame is not necessarily matched by archeological discoveries, meaning that its identity is deeply buried within itself. If you visited Antakya without knowing about its ancient past, you wouldn’t be able to tell that it has a glorious history.
  • I only hope that Antioch survives the reconstruction, which is often more damaging to heritage than destruction. Antioch is definitely not finished; let’s say it’s just paused.
  • this complexity gets in the way of the fabrication of facts necessary for a dictatorship
Ed Webb

The all-female militias of Syria - 0 views

www.washingtonpost.com/...e-all-female-militias-of-syria

Syria women military assad sectarianism

shared by Ed Webb on 25 Jan 13 - No Cached
  • the all-female force, named the “Lionesses for National Defence,” is part of an effort to supplement the army with a National Defense Force militia made up of civilian volunteers.
  • The women have already been deployed on the streets, and though their duties seem confined to checkpoint control, the frequency of rebel attacks against government checkpoints effectively puts them on the frontline. A blurry video posted by activists shows female soldiers at a checkpoint in Homs, and activists in the city say they are often to be seen guarding pro-regime neighborhoods, focusing their attention on women wearing headscarves.
  • Assad’s regime repeatedly emphasizes its secular roots in the battle against an increasingly Sunni Islamist rebellion, helping sustain the support of minorities such as the Christians and his own Alawite sect, but also further accentuating the country’s sectarian divide. A woman wearing a headscarf would be assumed to be Sunni, and therefore fall under suspicion as a possible supporter of the revolution.
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  • It is not, however, the first time Syrian women have served in the military. A bizarre video dating back to the 1980s shows a platoon of female soldiers biting the heads off live snakes at a military parade in front of Assad’s father and predecessor, President Hafez al-Assad. The women then don aprons, barbecue the snakes and eat them.
Ed Webb

What's behind calls to close Shiite media outlets in Egypt? - 0 views

www.al-monitor.com/...ting-down-shiite-stations.html

Egypt media religion sectarianism TV television censorship blasphemy

shared by Ed Webb on 12 Feb 17 - No Cached
  • In October 2016, lawyer Samir Sabri filed a lawsuit before the Second Circuit of the Administrative Judiciary Court, demanding that Shiite media outlets and websites be shut down in Egypt
  • “It is unacceptable and unreasonable to have a media platform in Egypt promoting Shiite ideology. Egypt is an Islamic state and the main source of legislation is Sharia under the constitution, which recognizes Christianity and Judaism to be monotheistic. El-Nafis is one of the news websites inciting against Saudi Arabia, Al-Azhar and the Ministry of Awqaf, where Ahmad Rasem al-Nafis attacks in his articles the Sunnis and Saudi Arabia and calls for professing the Shiite faith.”
  • “The Salafist leaders’ Wahhabism was behind the dissemination of extremism in Syria and Yemen. Shiite channels and websites in Egypt do not advocate extremism or renounce any ideology or doctrine. They call for dealing with the Shiites as Muslims at a time when Salafist movements claim that Shiites are non-Muslims.”
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  • “The legal criteria in shutting down any station would be based on its content and on whether or not it is viewed as blasphemy or incitement against any religion or belief."
  • “Shiite channels have been operating for years and have not caused strife or crises that Salafist channels ignite. This is because Shiite channels do not incite to violence and bloodshed and do not declare others to be infidels.”
  • Human rights activist and lawyer at the Association for Freedom of Thought and Expression, Ahmed Ezzat, told Deutsche Welle in 2012 that the law does not criminalize embracing or promoting the Shiite faith. Shutting down any Shiite channel or prosecuting any promoter of the Shiite ideology would be based on a broad application of the law against blasphemy of religions, he said.
  • “some Salafist channels, such as al-Hafez and al-Nas, were shut down in 2013.”
  • “What is happening is a part of the chaotic media and religious discourse. There are 121 religious channels broadcasting via Nilesat, including more than 60 Shiite channels, some of which explain Shiite ideas in a moderate way," he said. "Others are extremist and incite against the Sunni sect. Sunni channels respond also to such incitement with counterincitement. Thus, all extremist channels — be they Shiite or Sunni — need to be taken down.”
  • many Shiite channels are not at loggerheads with the state institutions, but rather with some Salafist parties.
Ed Webb

The Dictators Are Smarter Than You Think - By Christian Caryl | Foreign Policy - 1 views

www.foreignpolicy.com/...ors_are_smarter_than_you_think

authoritarianism book

shared by Ed Webb on 31 May 12 - No Cached
  • today's autocrats are not idiots. They have learned from the mistakes of their predecessors. Putin is not Stalin, and Hu Jintao is not Mao Zedong. In many cases, Dobson writes, modern dictators understand that it's in their interest to observe the appearance of democratic norms even while they're subverting them
  • "The Chinese Communist Party understands what its vulnerabilities are," Dobson told me recently. "No one needs to lecture that government on what they need to worry about at night." (Hint: Corruption and inequality lead the list.)
  • Putin understands that completely isolating his citizens from the world at large is a game with rapidly diminishing returns. Instead, like Chávez, he's focused on controlling the media that matter (like national TV) and carefully manipulating laws to tilt the political playing field in favor of the state. And so far, at least, he's managed to pull the whole thing off without putting large numbers of opponents into concentration camps.
  • ...3 more annotations...
  • what do you do when you've tamed parliament so thoroughly that you can no longer use it to generate useful feedback about the needs and fears of the citizenry?
  • The fact that authoritarian regimes feel compelled to act like they're really listening to voters reflects the extent to which democratic norms have become part of the woodwork
  • The rapid spread of information is making it harder for governments to concentrate power, thus chipping away at the very essence of authoritarianism. A rumor of government misbehavior in one part of China can immediately trigger riots in another place thousands of miles away. "This is not something the Ming Dynasty had to worry about," Dobson observes. "So you can't tell me that the tasks these regimes have to worry about haven't become more complicated."
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