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The temptation to draw the comparison has some substance. In 2011, demonstrators explicitly demanded the end of regimes ruling over their respective countries, and the same is happening today.Moreover, both in 2011 and 2018-19, the protesters seem to be emboldened by the ongoing movements in other countries. Stephen McInerney, the executive director for the Project of Middle East Democracy (POMED), explained that “certainly what happens in one Arab country is seen elsewhere, and there are common frustrations shared across the region.”

It’s natural that boiling tensions inside countries and ongoing protests are giving way to the overarching claim that a new Arab Spring is underway. But that simplistic framing misunderstands the nature of political grievances and upheavals in the region. After all, they are similar to the protests in 2011, just as the 2011 protests are similar to those that happened in the decades before, and will be similar to those that happen in the future.

A ‘Spring’ implies in its history and usage, the new flowering of a spontaneous, overwhelming grassroots revolution that permanently changes the sociopolitical landscape of the countries and even the region. It paints a picture of a people awakened to the oppression they face and marching through the streets to demand justice.

But Arabs have been ‘awake’ to the corruption, misuse and abuse regimes have enacted upon them for decades, and have organized against it accordingly.

the same protests and chants that can be heard in Jordan and Sudan were yelled in the beginning of 2018. At both times and in both countries, the government cut bread and fuel subsidies in order to comply with loan conditions set by the International Monetary Fund (IMF).Egypt in 2017 also saw thousands take to Twitter and the streets to protest against similarly price hikes in bread following a government removal of subsidies, though the IMF continually insists it did not recommend these governments cut subsidies servicing poor and working class families.

To look at these continual mobilizations and isolate the movements happening now as an “Arab Spring 2.0” ignores the continual, inter-generational struggle for economic and political rights that has pushed continuously at the doors of old regimes. In their place, an alternate history is given whereby Arabs were resting, and were woken up.

“In Algeria, Jordan, and Sudan the regimes managed to dodge the original 2011 wave. The confrontation was avoided but popular discontent was not crushed, and the reasons for it not addressed. So this will continue to come back, until either a showdown happens or things change.”

It is less an ‘Arab Spring 2.0’ than a continuation of 2011’s protests, which were in themselves continuations of protests that occurred in the years before.

Ending practices of corruption and cronyism requires movements that aren’t framed as spontaneous ‘Springs’ of youth but as constituent parts of a broad-based, durable intergenerational call for justice from below. 

The Saudis have used their financial clout to ground down enemies in ways big and small, from Iranian American wrestlers facing scripted humiliation in WWE shows to American golf executives being forced to swallow previous bitter condemnations of the kingdom. Saudi Arabia’s golf takeover this year, in which the kingdom coerced the PGA Tour into a planned alliance after effectively winning a game of high-stakes chicken over the fate of one of the world’s most popular sports, struck some analysts as the final dam to break in the sports world’s resistance to Saudi involvement.

Sheikh celebrated by buying a $4.8 million Bugatti before landing on a larger vanity purchase. After a stint as honorary president of an Egyptian soccer club ended with him warring with management, Sheikh poured millions into buying a rival team and moving it to Cairo. Months later, he abandoned Egyptian soccer while lamenting the “headache.”

Sheikh’s management style has embodied Saudi Arabia’s foray into global sports: free-spending, rancorous and hyper-political. He commandeered the lectern at an international chess tournament in Riyadh to rail against “ministate” Qatar, and he ranted that the Saudi soccer team had put in “less than 5 percent effort” during a World Cup loss to Russia. With his penchant for showmanship, it was perhaps inevitable that one of the PIF’s first massive investments would be bringing WWE to Saudi Arabia — and, with it, hired wrestlers acting out the humiliation of what was then a Saudi enemy nation.AdvertisementStory continues below advertisementAt the Greatest Royal Rumble in Riyadh in April 2018, two Iranian American wrestlers, waving the Iranian flag, confronted four young Saudi wrestlers. The scripted comeuppance was swift: The Saudis pummeled the Iranians, brothers Ariya and Shawn Daivari, threw them out of the ring and sent them limping away as the crowd jeered.

Many Westerners ascribe a singular motive to Saudi Arabia, if not the entire Middle East, for its interest in sports: sportswashing. And Saudi Arabia has used sports to market its supposed makeover to the outside world — and to guard its image.

Another key currency in sports (and adjacent Spandex-clad theater) was embedded in that brief anti-Iranian WWE storyline, a forgettable footnote for American viewers. Saudi leaders have attempted to move the country away from religious fundamentalism, or Islamism, to replace it with something more palatable to global commerce: nationalism, partly ginned up by crushing Middle Eastern rivals at a game it came late to.AdvertisementStory continues below advertisementSaudi Arabia, with its geriatric leadership until six years ago, had inadvertently given the United Arab Emirates and Qatar a decades-long head start at investing in sports — but the much larger country has been a bully ever since.

by dissuading potential religious extremism, “The idea is to get the country to look quote-unquote ‘normal.’ ”

“one of those key moments of reputation laundering and propaganda that Mohammed bin Salman needed at that time: an American organization with a billionaire as famous as Vince McMahon appearing in Saudi Arabia and things going on as normal.”

In the years since Khashoggi’s murder, financial leaders returned to doing business with Saudi Arabia, partly revealed when the kingdom released a list of partners in venture capital, including some of the highest-profile firms in the world. (That includes Amazon, founded by Jeff Bezos, who owns The Washington Post. In 2022, the PIF invested roughly $430 million in Amazon.) In sports, reticent executives became increasingly easy marks for a kingdom practiced at bending opponents to its will.

The PIF’s effort to purchase Newcastle United was stalled by Saudi Arabia’s alleged role in one of the world’s largest piracy operations, which for years brazenly stole Qatari content, including that of Premier League games, and beamed it to set-top boxes in Saudi homes.Saudi Arabia denied having a role in the piracy. Investigations by several organizations, from the World Trade Organization to FIFA, found otherwise. The piracy halted just before the PIF was set to complete its purchase of Newcastle.

“The majority of fans don’t care.”

The Saudis — with a diversified portfolio full of other sports — were willing to blow up golf. Pro golf executives, it turns out, were not.

Endeavor, helmed by Ari Emanuel, announced in April a $21 billion deal to merge UFC, its mixed martial arts company, with WWE. Less than five years earlier, Emanuel had returned $400 million to the Saudis so as not to have to partner with them in the wake of Khashoggi’s murder. But Endeavor and its related companies had recently done business with the kingdom again — including Endeavor’s IMG negotiating media rights for the Saudi Pro League. Under TKO, the company created in the merger with Emanuel as CEO, WWE plans to continue its Saudi shows. And UFC recently announced it would hold its first event in Saudi Arabia next year.

Owing to its small population of roughly 300,000 citizens, Qatar relies heavily on migrant workers. When it won the World Cup bid, it employed a labor system called kafala. Under kafala, migrant workers, mostly seeking to leave impoverished conditions elsewhere, have to pay exorbitant recruitment fees and cannot change jobs without the consent of their employer. The system led to rampant abuses that included wage theft and unsafe working conditions, ultimately resulting in the deaths of thousands of workers. Qatar also bans homosexuality, which it defends on religious grounds.

In 2016, Qatar said it would abide by the United Nations’ human rights code. In 2019, Qatar announced it would abolish kafala. In 2021, Qatar instituted a minimum wage. The Supreme Committee, Qatar’s World Cup host organization, created a workers’ welfare program for those who built World Cup infrastructure. By the sound of the first whistle last November, the country’s labor market was “radically transformed,” a FIFA spokesman said.“Would any of that have happened if they hadn’t hosted the World Cup?” said Mary Harvey, chief executive at the Centre for Sport and Human Rights. “Would kafala still be in place in Qatar if they hadn’t hosted the World Cup? That may not be the question people want to ask, but it’s important. … You don’t just flip the switch with a law change and expect an implementation is going to take hold. It’s going to take a generation probably to get this put in. But it’s still big change, and it’s change that is needed.”

Max Tuñón, head of the International Labor Organization’s Qatar office, said he has seen major improvements in working conditions for foreign laborers over the past five years.

We work all over the world, and we rarely see change happening at this pace

Rothna Begum, a Human Rights Watch researcher, has worked extensively in Qatar and visited with workers. (Unlike Saudi Arabia and the United Arab Emirates, Qatar’s government allows human rights groups to work in the country.) Begum said it is “not the case” that Qatar dismantled kafala in practice.“They didn’t do it properly, anyway,” Begum said. “They didn’t take away all the elements. They reformed aspects of the kafala system, but they didn’t dismantle the kafala system. The bits that they did reform, they are implementing in such a way that kafala still exists in practice.”

While workers can apply to change jobs, Begum said, she has found they must first give notice to their employer. If the employer does not sign a resignation notice, the worker cannot get permission from the government — “employer permission through the back door,”

“Qatari authorities — not just Qatari authorities but FIFA — sought to weaponize a narrative of Qatar being an underdog, that they were under attack in this double-standard way that no one else has been under attack before, and it’s because they are a Middle Eastern country,” Begum said. “Rather than dealing with the fact that they just did not come through with reforms and did not protect migrant workers who really contribute to the success of the World Cup and made sure they got their wages and compensated them for it, they instead used this narrative and weaponized it. We’re seeing the Saudis and UAE are moving in that direction.”

Qatar’s reforms also did not address the biggest cost of the World Cup: the migrant workers who died — in the thousands according to human rights groups, a number disputed by the Qatari government — while building stadiums and other infrastructure FIFA required after working in extreme heat on strict schedules. Human Rights Watch challenged whether Qatar could move forward with meaningful reform without compensating the families of the workers who died.

FIFA instituted its human rights policy in 2017 in response to criticism about Qatar. That policy may receive a more stringent test in coming years. Saudi Arabia, whose government has jailed and executed dissidents, submitted a bid to host the 2034 World Cup and is the favorite to host the tournament. Unlike Qatar, Saudi Arabia has not met with human rights groups.

Ali Kemal fled into exile in 1909 in London and was in favor of a British protectorate over Ottoman lands, believing that a war for independence between the Turks and the imperial powers would further provoke the Great Powers and create a dark future for the Turks. Apparently he was badly misguided in this stance against Ataturk, who would ultimately lead Turkey to independence and expel foreign forces from Anatolia.

How Ali Kemal's life came to an end is horrific. While he was being transferred to Ankara to be tried by an Independence Tribunal, he was seized from a train and lynched by a mob organized by Gen. Nurettin Pasha, commander of the First Army. It is said that he was lynched because of his opposition to the independence war. It is also a well-known fact that during the attack, the mob called him Artin Kemal, Artin being a popular Armenian name.

It is said that prominent figures of the newly established Turkish Republic, among them Ismet Inonu and Ataturk, abhorred Nurettin Pasha for what he did. He was never, however, punished for that deed or the other atrocities in which he was allegedly involved as he escaped arrest. Nurettin Pasha also organized the lynching of Chrysostomos Kalafatis, the metropolit of Smyrana, today's Izmir.

on the one hand we need to give him credit for his being in favor of putting perpetrators of the Armenian genocide and war crimes on trial, but on the other hand we need to criticize him for his rigid opposition to the War of Independence and his unconditional support of the British back then

new ways of building came, like so much else, from the West, first through colonial administration and then through foreign “advisors,” often taking advantage of the insecure land-law of the region, introduced by the Ottoman land code of 1858. By the time France had been granted the mandate to govern Syria in 1923, modernist building types, the mania for roads and motorized “circulation,” the idea that cities should be disaggregated into “zones”—residential, commercial, industrial, and so on—and the obsession with hygiene had all made their destructive mark on the urban fabric

As in Russia and Germany, the arrival of the totalitarian state was prefaced by the arrival of totalitarian architecture

a modern city, another piece of anywhere

Architectural modernism fed into the Arab inferiority complex: concrete high rises, plazas, geometrical patterns, energy-intensive fenestration, sometimes with a mihrab or a dome stuck on in deference to a history that is no longer really believed in—all these have become part of the new vernacular of a hasty urbanization. The basic idea has been to abandon the great tradition of the Ottoman city, with its many communities in their tents of stone, and to “catch up” with the West

architect Marwa al-Sabouni, whose book, The Battle for Home, tells the story of how the conflict in Syria has overwhelmed her own city of Homs. She shows that you cannot destroy the serene and unostentatious forms of the Levantine city without also jeopardizing the peace that they symbolized and which to a measure they also protected

The old rabbit-warren city of the Middle East was a conflict-defusing device, a continuous affirmation of neighborhood and settlement. The new city of jerry-built concrete towers is a conflict-enhancing device, a continuous “stand-off” between competing communities on the edge of a place that does not belong to them and to which they in turn cannot belong.

Rarely, in any of this, however, has provision been made for the migrants from the villages, who have been compelled to survive in unplanned and unregulated structures, heaped up around the cities with no thought for how they look or for the character of the public spaces beneath them

We should remember that the idea of replacing the organic city of customary styles with cleared spaces and blocks of concrete, while it originated among European intellectuals, was first tried out in the Arab world. Le Corbusier, who had attempted in vain to persuade the city council of Paris to adopt his plan to tear down the entire city north of the Seine and replace it with an assemblage of glass towers, turned his attention to the North African city of Algiers instead, which was at the time under French colonial administration. As architectural advisor to the French Vichy government during the war he was able to overrule the elected mayor of Algiers and impose his will upon the city—though the Allied victory abruptly put an end to his plans.

Le Corbusier’s scheme is still studied and even treated with reverence in modern schools of architecture. It involved erasing the old city from the map, replacing it with great square blocks that negate the Mediterranean coastline and the contours of the landscape, and surmounting the whole with streets along which automobiles fly above the population. No church or mosque has a part in the plan; there are no alleyways or secret corners. All is blank, expressionless, and cold. It is an act of vengeance by the new world against the old: not a project for settling a place, but a project for destroying it, so that nothing of the place remains

the glitzy restaurant style of Dubai, in which vast gadgets, belonging to no known architectural language but looking like kitchen tools discarded by some gigantic celebrity chef, lie scattered among ribbons of motorway

Care for one’s place is the first move towards accepting the others who reside there. The thoughts “this is our home,” and “we belong here” are peacemaking thoughts. If the “we” is underpinned only by religious faith, and faith defined so as to exclude its historical rivals, then we have a problem. If, however, a resident of Homs can identify himself by the place that he shares with his fellow residents, rather than the faith that distinguishes him, then we are already on the path away from civil war.

decisions are made by officials, and officials belong to the great system of Mafia-like corruption that is the true cause of the Syrian conflict, and which has encouraged the Syrian political elite in recent times to look to Russia as its natural ally

Capitalism’s “creative destruction” is the anti-conservative claim that nothing that exists could not be improved easily in a short time by fast, profitable and “efficient” total replacement.

in the 1990s there were many popular Syrian TV drama series about how people lived and interacted with each other in the neighborhoods of the old cities in Syria during the late 19th and early 20th century. They depicted the days when the Levant society as it existed in its centuries-old Ottoman era make-up, just prior to the transition into colonial and post-colonial modernity and showed how rich and poor lived together in the same neighborhood, it showed the old houses, the shops & the markets.

Roger Scruton is romanticizing. He therefore completely misunderstands the expressive functional reality of ordinary homes and security by focusing on public architecture, which everywhere expresses elite ideals instead of common ones. Take Florence and the Italian Republics. Frequent wars and not infrequently with Muslim empires meant homes had to be defensible and closed off from streets. Only later, briefly, and elsewhere later like in Britain and the US were isolated farm villages open to welcome trade, or US farm homes isolated away from the necessity of group protections because genuine threats had become to rare to proactively defend against them. Similarly, the divide in the Muslim world is between open plans in port cities secured through trade by larger powers that could ensure protection, versus homes way from ports, deliberately closed off against strangers so as to be defensible against frequent invaders. Most of the Islamic world remains like unstable and insecure early Florence. And homes throughout MENA reflect their isolation and insecurity through closed plans, just as much as Spanish ones from Moorish times do, even in the New World.

The government has steadily dialed up its homophobic rhetoric since early 2021, when it withdrew from an international accord combating violence against women, the Istanbul Convention. Government officials argued that the convention was encouraging homosexuality and transsexuality. 

Turkish Islamists are no longer politically uniform -- especially women and young people, whose waning support for the AKP was apparent during the April 2017 presidential referendum. To attract both sectors, Erdogan promised to lower the age at which a person can run for parliament and to grant lavish subsidies to housewives. These vows, however, appear to be insufficient to keep the people under his "spell."

Erdogan has long promised his supporters that he would cultivate a "pious generation", and invested heavily in religious Imam Hatip schools. His younger son, Bilal, even referred to the students attending these schools as "Erdogan's generation." Yet, it turns out that the children enrolled in these institutions have been failing miserably on all standard academic tests. Research conducted in March by 50 teachers from the Imam Hatip schools revealed that students are moving away from Islam in favor of a more general deism. The report generated a heated debate. While some secular groups doubt its findings, many feel vindicated by them.

Children from AKP-loyal families, as well as intellectuals and activists, are apparently questioning the touted morals of their elders. In a recent op-ed, hijabi-feminist Berrin Sonmez attacked what she called the "hypocritical piety" of Erdogan and the AKP elites. Sonmez and others have been criticizing Erdogan for his one-man rule, claiming that it runs counter to Islamic values and culture

As of 2017, there were 90,000 mosques in Turkey, led by government-employed imams. These mosques have experienced a notable decrease in attendance, particularly among young and middle-aged men. Some of those who continue to frequent the mosques are doing so less for religious reasons than for networking and job-seeking. In addition, more and more mosques have begun requesting hefty contributions from their congregants, while imams are coaxed by the state to collect donations after each sermon. One young imam who publicly complained about this practice -- he said that mosques "no longer serve people, but rather serve as a source of income for certain people" -- was promptly removed from his position.

Religious orders not associated with the Diyanet are beginning to attract more practitioners. While Diyanet and government officials make headlines for their lavish spending and luxurious lifestyles, outside religious orders are presenting a more righteous way of life

As Diyanet mosques function as pseudo-AKP headquarters across Turkey and abroad, the alternative religious orders pose a significant threat to Erdogan's standing and power