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The military started by working on land reclamation - turning deserts into arable land. In the late 1970s, the army led the way in reconstructing cities and infrastructure along the Suez Canal that had been damaged severely during the war with Israel.

The military now manages approximately a quarter of total government spending in housing and public infrastructure

the problem here is that the military’s powerful political position means it doesn’t really have to account for genuine cost-effectiveness; the real problems are being kicked down the road.

He doesn’t understand how the economy works, how to get it going, how to generate jobs and growth, or how to increase revenue in a sustainable way. But the military is following orders. If he tells them to go build a new city in the sand somewhere, that is what happens.

The economic consequences are increasingly negative, because Egypt is borrowing heavily to fund these projects.

The military’s main advantage is political influence. It has officers placed throughout the state apparatus who help get contracts. These officers also dominate the government’s main audit agency, which is instructed to inspect civilians to prevent corruption.

Until the 2013 takeover, the military’s economic activities functioned to keep the senior officer corps happy and loyal to the president, by allowing them perks. Sisi, however, has made a different calculation. He is looking to reinforce the political legitimacy of his regime domestically, and to show Western governments and foreign investors that Egypt means business. He wants to demonstrate credibility. He’s shown his contempt openly for the civilian agencies of his own state. He feels he can only trust the military to do the job on time, within budget.

Egyptian military accounts are not shared with anyone either inside or outside Egypt. This includes the official budget, in addition to the financial books of the various military agencies involved in economic and commercial activities.

the military pays no taxes on any of its activities, and no customs duties on the goods it imports for these purposes

All officers who perform duties on behalf of military agencies undertaking economic activities get paid extra allowances and benefits for each task they undertake, and often get an extra salary if they run a military factory or a military farm. And then there’s a share of profits - or of incomes before profits are calculated, because there’s not always a profit; a certain share of these are distributed to senior officers as well. 

Star treatment is reserved for graduate students, although undergrads also face suspension for political activity, according to student-rights activists. Several hundred undergrads have been suspended for as many as four semesters, according to student activists and human-rights groups in Iran. Under Iran's higher-education law, students are dismissed from school if they miss four terms.

banned from education for life

The disciplinary committee suspended him for four semesters because of his political activity. He also was arrested and spent 21 days in solitary confinement, he says. "Suspension is the worst feeling in the world. You are just spending your time idly as your friends go to school and you have no idea what will happen to your future," said Mr. Qolizadeh in a phone interview from the city of Mashad. As the only son of a working-class family, he says, he felt a particular obligation to finish graduate school and get a solid job to help support his family and three sisters. He is currently unemployed.

Contending with Iran's youthful population is one of the Islamic Republic's biggest challenges. Some 60% of Iran's 75 million people are under the age of 30, making the country one of the world's youngest. That means most citizens were born after the 1979 revolution that defines modern Iran and thus have no personal memory of it.

About two years ago, as an undergrad, Mr. Sabet became involved in a socialist student group. In December 2007, security agents raided one of the group's meetings and arrested 50 members, including Mr. Sabet. He spent 47 days in prison, 23 of them in solitary confinement, he says. He was charged with threatening national security and released on bail, and allowed to go back to school after signing a form saying he would never take part in activism again, he says. Mr. Sabet suspects he was starred at least partly because of his switch to social studies from engineering, combined with his record of activism. Iran's leaders have expressed deep skepticism toward social-studies curricula: In September, Supreme Leader Ayatollah Ali Khamenei gave an unusual speech in which he said the social-studies programs at Iranian universities promote secularism and Western values.

the first time a government official told her there was no hope she would ever return to school in Iran or obtain a government job, "It felt like someone had hit me on the head. I couldn't really hear what he was saying anymore." "They basically told me that as far as they are concerned, I am a dead person," Ms. Karimi says.

not only that pre-modern Arab-Islamic thought never used shudhudh in reference to homosexuality; it also had no term for the concept of homosexuality as understood today

In his book “Desiring Arabs,” Columbia University professor of modern Arab thought Joseph Massad shows how modern Arab Nahda intellectuals adopted a variety of strategies to explain away certain aspects of their culture that did not fit with Victorian notions of what is shameful and appropriate

Emerging 19th-century fields such as psychology, psychiatry and sexology focused on identifying sexual abnormality and its boundaries. In the process, however, these fields also played a role in reinforcing the familiar. Unlike pre-modern moralists and anatomists who thought that a weak moral will or a biological malfunction in the genitals caused sexual “perversions,” the main argument advanced by these specialists was that functional diseases of sexual instinct caused sexual deviance. At the core of this argument is the claim that there is something called sexual instinct, that it is naturally linked to its object — the opposite sex — and its purpose is reproduction. It also presumes that this instinct emerges in the human body during puberty and slowly decays thereafter.

Ten years after El Saadawi’s transformation of the shudhudh phenomenon from a psychological to a social one, Egyptian author and journalist Muhammed Jalal Kushk represented the second transformation, when he claimed that homosexuality is basically a civilizational issue

Kushk uses the premise of “sex as virtue” to declare that most sexual desires and activities are not abnormal or deviant. He rejects prohibition of masturbation, anal intercourse between males and females, oral sex and other behaviors.Yet the only activity that he insists on keeping as shudhudh is homosexuality. This is not because he thinks there is something inherent in the sexual activity itself that renders it to be shudhudh but because he considers homosexuality to be a moral indicator of civilizational decline

For him, homosexuality represents the extreme expression of individualism and thus the extreme form of rejection of what he considers an imperative moral responsibility to one’s civilization and future generations. In this way, Kushk explains the growing visibility and recognition of homosexuality in the West as a sign of the beginning of the West’s decline.

the narrow meaning of shudhudh to exclusively mean homosexuality occurred only in the last third of the 20th century. It was also during this time that the term started to be used in a derogatory manner. The exact moment of this change is unknown but happened amid a rise in Islamist movements in the region starting from the 1970s and the global anti-homosexuality discourse associated with the spread of the AIDS pandemic.

The final transformation of the term shudhudh occurred in the past decade and it involved the fact of its becoming the central notion in an anti-homosexuality discourse that has become dominant and officially supported

Among the ways that Arab states substitute their lack of democratic legitimacy is by assuming moral authority. In the past five decades, this moral authority was exercised through regulating religion and subjugating Arab women. This is why gender and religious issues were among the hottest controversial topics in this period. But recently, and in reaction to the Arab Spring, the new authoritarian Arab regimes have changed how they treat both religion and women. If you are an Arab dictator and want moral legitimacy, but you do not want to derive it from Islam or gender, what is the most convenient source that fits your new secular conservative agenda? Arguably, the answer is adopting anti-homosexuality and, to a lesser degree, anti-atheism discourse.

the level and quality of popular mobilization are unprecedented

Despite the heavy police presence, activists are regularly arranging popular public evening meals followed by massive protest marches in various working-class neighborhoods across the country

low-cost organizational structure and no durable organizational mechanisms are put in place

he political evanescence of social media activism raises issues of accountability and democratic control on the new emerging leaders of social movements, because of a certain opacity that accompanies the fluidity and partial anonymity of online interactions

The political evanescence of digital activism in the Egyptian revolution needs to be understood in connection with the libertarian ideology of “leaderlessness” and “horizontality” that has provided a cultural framing for social media use among activists

it is apparent that the Egyptian revolution, as any great upheaval in history, was not completely spontaneous and leaderless. Rather it bore the mark of complex direction exercised in concert by multiple leaders, from grassroots groups on the ground as the April 6 Youth Movement, to organized forces such as the Muslim Brotherhood, Left opposition parties and NGOs, to end with digital activists responsible for spreading revolutionary information, recruiting online communities of supporters and publicizing protest events

While Ghonim had some basic activist experience, having done some digital campaigning in support of the presidential campaign of Mohammed el-Baradei in 2010, he was little known within activist circles. From the distance and safety of Dubai where he was working for Google, he collaborated with activists on the ground including Mohammed AbdelRahman Mansour who acted as co-admin on the page, and Ahmed Maher of the April 6 Youth Movement, the group that pioneered digital activism in Egypt. It was only after he was released from prison in the midst of the eighteen-day insurrection, that he suddenly became a famous and respected figure. Yet, Ghonim did not manage, neither he tried, to turn the great influence he had exercised during the revolution into any form of structured political leadership during the transitional phase. Ironically the Facebook fanpage he founded has discontinued its communications with a status message celebrating “the power of the people” on 3 July 2013, the day of the anti-Morsi coup. Ghonim has recently left the country for voluntary exile after a streak of attacks on the news media.

The case of Tamarrod demonstrates how the fluidity in the field of social media in the activist field, dominated by flexible groupings coordinated through social network sites can open space for opportunist groups. Both Wael Ghonim and the main leaders of Tamarrod were secondary figures in the activist scene in Cairo, despite the fact that some of them, had been previously involved in pro-democracy campaigns and in the Elbaradei presidential campaigns. Similarly to what happened with previous political groups it was a great extent this outsider aura that managed to gather so much enthusiasm from Egyptian youth. The group managed to build an extensive network across the country, collecting millions of signature (the exact quantity will remain unverified) to withdraw confidence from Morsi. However, it progressively became clear that Tamarrod was far from being simply a disingenuous and spontaneous citizens groups. It has been publicly confirmed that the campaign received substantial funding from a number of Egyptian entrepreneurs, including Naguib Sawiris. It is also reasonably suspected that the group received financial and operational support from the Egyptian army, and the so-called deep state, which saw in Tamarrod a sort of useful idiot to get rid of the Muslim Brotherhood and create a favorable climate for the coup d'etat. Since the campaign of repression orchestrated by al-Sisi and the new post-coup government, the group has been marred by intestine fight between different factions, and seems to have lost much of its “street cred” among Egyptian youth. It was yet another group falling victim of its own precipitous rise.

we did not test for a decay effect. We do not know how long these effects last

“Are more entertaining films more likely to elicit these responses than films that are boring? What other latent personality dispositions can be activated by films and television programs? These are questions that we are considering for our future research on entertainment media.”

Another element of this legacy is the paranoia that makes it difficult for regional governments to distinguish between academic researchers and spies

Imagine if Syria had imprisoned a British PhD student and kept them in solitary confinement for seven months with one consular visit—or if Iran covered up the brutal murder of an Italian PhD student by their police forces, as happened in Egypt in 2016. The double standards pertaining to academic freedom and the rule of law in countries formally allied with the United States and Europe and those characterized as rogue actors is so obvious it barely merits pointing out. The Emirati authorities certainly recognize this, and will continue to exploit this double standard so long as it remains intact.

Oil money, along with a new generation of rulers eager to use military intervention to demonstrate their power to domestic and foreign audiences, has made the Gulf not just a major weapons customer but an industry partner. The story of the UAE today is no longer Dubai’s position as a global finance hub, but Abu Dhabi’s position as an emerging player in high-tech weapons development.

Academic research is not espionage—but many parties (notably US and European governments) are implicated in the process that has allowed them to be conflated

Matt’s arrest and detention, therefore, is a clear message from UAE authorities that research into the country’s growing arms industry is off-limits, in much the same way that researchers and activists working on labor rights have found themselves surveilled, intimidated and imprisoned

The slow erosion of public funding for universities has bled dry the resources reserved to support PhD students, meanwhile trustees and consultants urge the adoption of for-profit business practices that generate return on investment, including partnering with defense technology firms for research grants.[3] The fact that educational institutions must go begging—hat in hand—to billionaire philanthropists and weapons conglomerates reflects both the growing share of defense industry involvement in industrial and research activities as well as the failure of our political system to levy sufficient taxes on the ultra-rich to directly fund basic investments in public education.

what does the weakening of US and European governments vis-à-vis their Gulf counterparts mean for the protection of students and scholars conducting overseas research?

Before my research on the Gulf, my focus was on the role of regional militaries (primarily Egypt and Jordan) in their domestic economies. The more I studied these cases the more I realized their military economies are not some peculiarity of third world political development, but a legacy of colonial militarization, the obstacles facing newly-independent states trying to industrialize their economies, and the extraordinary organizational and financial resources that weapons producers dedicate to proliferating their products all over the globe.

I do not know of any studies estimating the total number of academics and non-government researchers working on security and military-related issues across the globe, but I expect it is in the tens of thousands at the very least. At my home institution alone—The George Washington University—there are maybe a dozen faculty working on everything from the psychology of drone operators to the role gender plays in government defense contracting—and I’m pretty sure none of these people are spies. This kind of security studies—which examines topics like defense technology, the global arms industry and government contracting—is a growing field, not least due to the proliferation of information about these issues coming from the booming private sector. And as multinational defense firms and their complementary industry partners continue to chase investment shifting from the core capitalist countries to emerging regional powers like the Gulf States these latter sites will become increasingly important targets for such research.

Matt’s case should make us question not only the safety of Western researchers and our students but, more importantly, the continued harassment, intimidation and imprisonment of academics and democratic activists across the Middle East.

Published in the first few months after the 2011 uprising, Ben Mhenni’s book is the most euphoric of the four testimonies. Much of the narrative is a celebration of the power of cyber dissidence, which Ben Mhenni defines as a combination of citizen journalism (blogging and filming events) and on-the-ground activism

Convinced that the stultifying bureaucracy of political parties made them incapable of meeting the demands of the leaderless Arab Spring revolt, Ben Mbarek sought to create autonomous regional cells of civil rights activists throughout the country. Their job would be to address each region’s specific political needs

This testimony is more chronological and personal than Ben Mhenni’s. It constructs the author’s life teleologically as a journey from bourgeois indifference in suburbia to grassroots activism in the country’s downtrodden interior. It also documents Ben Mbarek’s co-founding of the civil rights network, Dostourna, which marked her renewed faith in “the power of citizens.”

Like Ben Mhenni, Ben Mbarek celebrates the politicizing power of social media, crediting Facebook for encouraging the rise of citizen journalism, which sparked her political (re)awakening. As she argues, it was thanks to citizen journalists from besieged cities that she finally felt connected to the leftist cause long championed by her father.

While acknowledging how her parents’ history of resistance as members of the UGTT prepared her for a life of activism, Ben Mhenni attributes much of her political development to the “real-world” friendships she established with cyber dissidents in the Tunisian blogosphere.

As a professor of philosophy, Belhaj Yahia champions the values of the Enlightenment and believes in the vital importance of dialogue. Accordingly, her text probes the origins of the discord between Islamists and secularists, in order to understand the tensions marking the post-Ben Ali period

she analyzes the “schizophrenic” discourses of her diasporic family members and the “narcissistic wounds” of old dissidents, who are now mimicking Ben Ali’s authoritarianism. She also critiques the regional and class disparities perpetrated by the old regime

Belhaj Yahia believes she is the product of a moderate and worldly national education, which is currently under threat in Tunisia. She locates this threat in the state’s gradual abandonment of public education and the resurgence of conservative ideologies

Her book ends with a call for other Tunisians to publish their own self-reflections, in the belief that writing and reading autobiographical accounts can pave the way for more understanding between the different factions comprising Tunisian society.

Fakhfakh’s book is a fictionalized diary written between January 14, 2011, the day of Ben Ali’s ouster, and May 18, 2015

Each diary entry is comprised of two parts. The first part is a summary of national and regional events with a brief commentary from the author; the second part is a biography of a pioneering Tunisian woman

As the author notes throughout the book, state attempts to propagate an institutional-form of feminism have devalued women’s history

The author worries that women’s achievements are constantly erased, in order to accommodate the ego of male leaders, like Bourguiba. She is also concerned that the rise of political Islam may eventually obscure Tunisian women’s “legacy of freedom” even further

Fakhfakh embraces the narrative of “Tunisian exceptionalism,” in which Tunisian women are presented as the most progressive in the Arab and Islamic world. This nationalist mythology about Tunisian women is common, even among Tunisian intellectuals, and is used as a means of differentiating and elevating Tunisian women above Arab and Muslim women more broadly. The inherent divisiveness of this narrative is problematic, and is left unexamined in Fakhfakh’s book

There are more than 6.5 million internet and social media users in Jordan, the majority of whom are youth, out of a population of roughly 11 million. Jordanians are avid social media users, and over the years have used Facebook, WhatsApp, and other platforms to share news not broadcast on state-controlled channels, jokes targeting the regime, and rumors about the myriad political and corruption scandals circulating across the country on a regular basis

Cybercrimes Law No. 27/2015 is a popular regime tool used to control expression online. Article 11 regulates expression on online platforms such as Facebook, Twitter, and blogs. In April 2019, parliament introduced amendments to the law to criminalize the act of spreading “rumors” and “hate speech,” extending to the use of private messaging apps such as WhatsApp. The latest amendments define hate speech as “every writing and every speech or action intended to provoke sectarian or racial sedition, advocate for violence, or foster conflict between followers of different religions and various components of the nation.” And under the cybercrime law, Jordanians will face a criminal penalty if they are convicted of “sending or resending or disseminating information through the Internet or website or any information system that includes defamation, slander or libel against any person.” Between 2019 and 2020, the cases brought under the cybercrime law exceeded two thousand, more than double the number from the year before. In 2022, there have been more arrests under charges of “spreading false news,” including the detentions of several high-profile journalists.

Even the Jordanian National Center for Human Rights, a semi-governmental organization, wrote in its own recent annual report that “the detention of individuals for what they express is continuing.” Alarmingly, a recent Citizen Lab and Front Line Defenders joint report confirmed that two operators, “likely agencies of the Jordanian government,” used the NSO Group’s Pegasus spyware to hack the phones of at least four Jordanians, including a human rights defender, a lawyer, and a journalist. 

Loosely formed groups of youth activists, often described with the term hirak (“movement”), organize in various neighborhoods and towns across Jordan around shared issues. In 2019, a workshop looking at youth activism across the Middle East and North Africa found that youth activism does not adhere to formalized structures of organizing, such as political parties, professional associations, and civil society organizations.

we have seen youth movements in the past decade break the generations-old divisions of urban versus rural and West Bank versus East Bank

organizing around their shared frustrations over unchecked levels of corruption, perpetual over-education combined with underemployment, and restrictions on what they can write on social media or when they can gather.

the attitudes of ruling elites and public officials toward youth are dismissive

the many initiatives launched over the years have not ever been driven by local youth demands, but rather have been top-down, buzzword-filled projects, centralized within the newly created Ministry of Youth, with little to no popular support or participation

the launch of Turkey’s first citizen vote counting system

“We are quite worried about the current political and media system in Turkey,” Engin adds, “and we want our broadcast to provoke people to interrogate what the system tells them.” I press him a little and remind him that their efforts could not change much, so why continue? At first, he does not even understand my question. He then explains that we need people to stop submitting to the state, capital, and the mainstream media. Until then, Journos will keep on doing what they are doing.

Journos is now working on a web interface that will share all the ballot box results they have received with the public in a way that lets people run their own search. Citizens will be able to detect the discrepancies between the number of votes documented in paper ballots and the official results

The smuggler spoke on condition of anonymity because, after all, his work was illegal, though he and others said that since the revolution the authorities seemed to worry only about political activities, not criminal acts. “We have had no problems at all since the revolution — not even close calls,”

For the most part, police did not intervene to break up these protests. It was only when radical Islamists sought to hijack the demonstrations that the security services intervened

In endorsing many of the demands of the majority of protesters as expressed in the February 20 movement, the monarchy has gained the momentum in the ongoing debate about democratization

the king's guarantees of constitutional reform show that Morocco is indeed a special case.

Did you even read the constitution? There is no separation of powers, the council of ministers (headed by the king) takes ALL STRATEGIC decisions, and the Council of government (headed by PM) has to work within those decisions. So executive power is still in the king's hands.

The King Still Has Full Control of the Military... ...thus, none of these changes to the constitution will matter whatsoever. The military is THE source of power for any ruler

the article does not mention the stalemate in Western Sahara, which is probably one of the most important Human Rights issues in the region

the cautious nature of Sisi’s political actions and pronouncements is especially marked. Not only has he aligned his country (for a hefty reward) with Saudi Arabia and the United Arab Emirates, but he has also spoken respectfully of Egypt’s relationship with the United States (to no obvious domestic benefit – almost everybody else in Egypt has adopted a hysterical tone about the United States). Sisi seems quite comfortable with the conservative tone Egyptian foreign policy has maintained since the era of former president Anwar Sadat even while he allows his followers to stoke memories of a more assertive Egypt.

The tribal moderns may endorse Islamism, or liberal democracy, but the fact of the matter remains constant. From the perspective of regimes, they are a dangerous bunch, simply because if they invoke tribal solidarities, they may be heeded by their fellow cousins, both imaginary and real.

No doubt, activists in Kuwait and other GCC countries will fall under the heavy weight of a pact designed above all to control, monitor and punish dissidents. The GCC itself may not move from cooperation to unification in the near future but it has certainly become yet another mechanism to silence peaceful and legitimate opposition across borders. Read More: http://www.al-monitor.com/pulse/originals/2015/03/saudi-gcc-security-dissident-activism-detention-opposition.html Madawi Al-Rasheed Columnist  Dr. Madawi Al-Rasheed is a columnist for Al-Monitor and a visiting professor at the Middle East Centre at the London School of Economics and Political Science. She has written extensively about the Arabian Peninsula, Arab migration, globalization, religious trans-nationalism and gender. On Twitter: @MadawiDr !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);js.id=id;js.src=p+'://platform.twitter.com/widgets.js';fjs.parentNode.insertBefore(js,fjs);}}(document, 'script', 'twitter-wjs'); function target_popup(a){window.open("","formpopup","width=400,height=400,resizeable,scrollbars");a.target="formpopup"}

bad people are also very good at social media

A former minister also defends the state’s repressive policy: "Newspapers, with their criticisms and caricatures that spare no one, even the president and the army chief, aren’t they free? But the law will remain strict against those who attack the institutions and the nation; we are not a gang of criminals who must be denounced all the time. We are servants of the state and those who criticise the government are attacking Algeria."

In the former minister's view, the majority of social opposition movements, jobless in the south, anti-shale gas activists, subversive artists and independent publishers, are simply “naive people manipulated by forces hostile to Algeria and its government’s patriotic choices".

Minister of Communications Hamid Grine, described by the Workers Party leader Louisa Hanoune as the “propaganda minister”.Regularly, the minister threatens journalists, independent media, foreign press correspondents and activists on social media in the name of "ethics". He imposed the closure of two private TV channels, Atlas TV and El Watan El Djazairia TV, and publicly refused to grant accreditation to foreign press correspondents, including a journalist from the London-based daily Asharq Al Awsat, demanding that they "toe the line".

Oman is desperate to diversify away from its oil and gas dependency. Research by the US Energy Information Administration puts Oman’s known crude oil reserves at 5.6bn barrels. While this is only enough to rank the country 21st in the world, its economy is disproportionately dependent: oil and gas accounts for nearly half of the country’s GDP, 70% of exports and between 68% and 85% of government revenue.

“Several dozen new cities are being constructed in the Middle East, mainly to transition away from the petroleum industry to a variety of other industries, including tourism, manufacturing, education and hi-tech,” says Dr Sarah Moser, a McGill University geography professor and author of an upcoming atlas of new cities.

Duqm sits on the Arabian Sea near the Strait of Hormuz, the gateway to the Persian Gulf – and the world’s most glaring oil supply chokepoint. Nearly a fifth of the world’s oil currently flows through this passage, ever prone to disruption. If the Duqm project succeeds, the shipping industry would be able to dock at the gates of the Middle East without needing to go all the way inside.

attracted the attention of Beijing’s much heralded Maritime Silk Road. More than three-quarters of Oman’s crude oil exports go directly to China.

While Duqm was never very densely populated, around 3,000 Bedouin – mostly fishermen and semi-nomadic herders – called the area home before the bulldozers arrived. These villages have now been demolished and the Oman government has built a new, modern town for them to relocate to. The houses look as if they were copied and pasted from Muscat – bright, white buildings two storeys high with garages and ornate gateways. There is a mosque in the centre. The houses stand empty. The local Bedouin prefer their traditional way of life – and want space to keep camels.

young Africans are living in waithood

a growing number of young men and women must improvise livelihoods and conduct their personal relations outside of dominant economic and familial frameworks

there is scepticism among youth that growth alone, without equity, will bring the solution to their problems

recent protest movements, led mainly by young people, stem directly from the economic and social pressures they suffer, and from their pervasive political marginalisation

Young activists appear to be struggling to translate the political grievances of the protest movement into a broader political agenda. Clearly, they seem to be more united in defining what they don’t want and fighting it, and much less so in articulating what they collectively want

interviews I conducted with young people in Mozambique, Senegal, South Africa, and Tunisia, between 2008 and 2012, which resulted in my two most recent books: The Time of Youth: Work Social Change and Politics in Africa (published in August 2012 by Kumarian Press in the USA), and Youth and Revolution in Tunisia (published in June 2013 by Zed Books in the UK)

their sense of being “˜trapped’ in a prolonged state of youth

In Dakar in June 2011, rallying around the movement Y’en a Marre! (Enough is enough!), Senegalese youth came out to the streets, clashed with police, and managed to stop the approval of constitutional amendments that would benefit former president Wade. Galvanized by this victory, and using the slogan “Ma Carte d’Electeur, Mon Arme“ (my voting card, my weapon), the young Senegalese helped to remove Abdoulaye Wade from office in February 2012.

Young Africans constitute a disenfranchised majority

Liggey, which means work in Wolof, the national language of Senegal, is celebrated as an important marker of adulthood. The ability to work and provide for themselves and others defines a person’s self-worth and position in the family and in the community. Yet, the majority of young people in Senegal and elsewhere in Africa are unable to attain the sense of dignity embedded in the notion of liggey.

African societies do not offer reliable pathways to adulthood; traditional ways of making this transition have broken down, and new ways of attaining adult status are yet to be developed

a liminal space in which they are neither dependent children nor autonomous adults

Waithood also evidences the multifaceted realities of young Africans’ difficult transition to adulthood, which goes beyond securing a job and extends to aspects of their social and political life

Ibrahim Abdullah (1998) and Abubakar Momoh (2000) have pointed to the use of the vernacular term youthman, in many West African countries, to describe those who are stuck in this liminal position

youth as a socially constructed category defined by societal expectations and responsibilities (Honwana and De Boeck 2005)

in the realm of improvisation, or “making it up as you go along,” and entails a conscious effort to assess challenges and possibilities and plot scenarios conducive to the achievement of specific goals (Vigh 2009)

Although women are becoming better educated and have always engaged in productive labour alongside household chores, marriage and motherhood are still the most important markers of adulthood. While giving birth may provide girls an entry into adulthood, their ability to attain full adult status often depends on men moving beyond waithood (Calví¨s et al. 2007)

Although growing numbers of young people are completing secondary school and even attending university, the mismatch between educational systems and the labour markets leaves many unemployed or underemployed; they are pushed into the oversaturated informal economy or become informal workers in the formal sector (Chen 2006

Young Senegalese and Tunisians employ the French term débrouillage, making do

While Singerman’s usage of waithood suggests a sense of passivity, my research indicates that young people are not merely waiting, and hoping that their situation will change of its own accord. On the contrary, they are proactively engaged in serious efforts to create new forms of being and interacting with society. Waithood involves a long process of negotiating personal identity and financial independence; it represents the contradictions of a modernity, in which young people’s expectations are simultaneously raised by the new technologies of information and communication that connect them to global cultures, and constrained by the limited prospects and opportunities in their daily lives

young women and men in waithood develop their own spaces where they subvert authority, bypass the encumbrances created by the state, and fashion new ways of functioning on their own. These youth spaces foster possibilities for creativity; and as Henrietta Moore puts it, for self-stylization, “an obstinate search for a style of existence, [and] a way of being” (Moore 2011: 2). The process of self-styling is made easier by cyber social networks such as YouTube, Facebook, Twitter and Instagram.

these new “˜youthscapes’ (Maira and Soep 2005) resemble Michel Maffesoli’s notion of “urban tribes,” understood as groupings that share common interests but whose association is largely informal and marked by greater “fluidity, occasional gatherings and dispersal” (1996: 98)

Waithood constitutes a twilight zone, or an interstitial space, where the boundaries between legal and illegal, proper and improper, and right and wrong are often blurred. It is precisely at this juncture that young people are forced to make choices. Their decisions help to define their relationships towards work, family, and intimacy, as well as the type of citizens they will become. Rather than being a short interruption in their transition to adulthood, waithood is gradually replacing conventional adulthood itself (Honwana 2012).

growth alone, without equity, will not guarantee social inclusion and better lives for the majority of the population. Indeed, young people rebel against the widening gap between the rich and the poor, and the rampant corruption that they observe as elites enrich themselves at others’ expense

Young Africans today are generally better educated and more closely connected with the rest of the world than their parents. The young people I interviewed did not seem like a “˜lost generation’ nor did they appear apathetic about what is happening in the societies surrounding them. They are acutely conscious of their marginal structural position, and no longer trust the state’s willingness and ability to find solutions to their problems. In their shared marginalisation, young people develop a sense of common identity and a critical consciousness that leads them to challenge the established order (Honwana 2012, 2013).

Asef Bayat calls these dispersed actions “˜non-movements,’ which he describes as “quiet and unassuming daily struggles” outside formal institutional channels in which everyday social activities blend with political activism (2010: 5)

Young activists find themselves more divided; the broad unity forged during street protests dissipates as they struggle to articulate a new common purpose and to define a new political role for themselves

In the aftermath of street protests, young people appear to be retreating back to the periphery of formal politics, into their “˜non-movements.’

Today, the divorce of power from politics is deepening because power is being seized by supranational finance and trade corporations and by transnational organised crime syndicates. Devoid of power, politics remains localised in the nation state and responds to the interests of supranational powers rather than to the will of the people. In this sense, “˜sovereignty is outsourced’ and democracy becomes a charade, as politics has no power but instead serves power.

Aditya Nigam points to the current crisis of the “˜political’ and suggests that in the wake of the North African revolutions, these societies are “living in an interregnum when the old forms of politics have become moribund and obsolete but new ones have not yet emerged … Something, clearly, is waiting to be articulated in this relentless refusal of the political” by the younger generation (2012: 175).

In Tunisia, young activists are enjoying the freedom of independent civic and political engagement following the revolution, as these were banned under the old regime. But at the same time, their disappointment with party politics makes some young people turn to politicized forms of Islam. For example, the famous rapper of the revolution, “˜El General,’ is today an advocate for the instauration of Sharia law, and the lyrics of his latest song, titled “I Wish,” call for Tunisia to become an Islamic state. Indeed, young Islamists who joined radical Salafist groups believe that Sharia will be the solution to their problems because, as some of them put it: “Sharia is not politics, but a whole way of life, with its laws and its science.”

In Senegal, the Y’en a Marre activists pride themselves on being non-partisan and vow to work towards making politicians accountable to those who elected them

a “˜New Type of Senegalese’ described as: one that is more socially and politically conscious, assumes her/his responsibilities as a citizen, and fights for the well-being of the Senegalese people

my young interlocutors seem to believe that it is possible to achieve fundamental change outside of dominant political structures, even if they have not yet fully articulated how to do so

Demonstration events account for 99% of all disorder in the country, with the remaining 1% consisting of violence against civilians, predominantly perpetrated by state forces; rare clashes between the authorities and anti-government militia groups, such as Saraya Al Ashtar; and sporadic bomb attacks. More than 20 fatalities are reported between 2016 and early 2020

The most active group involved in demonstrations is the February 14 Coalition, a decentralized organization primarily consisting of youth activists. Named for the start date of Bahrain’s 2011 uprising,3 the Coalition is not affiliated with any formal political groups and contains both Shiite and Sunni members

Many demonstrations are also led by the Shiite community at large

Despite accounting for a majority, the Shiite community is marginalized and often faces discrimination by the government, which is dominated by the Sunni royal family

The data show spikes in demonstration activity around executions and extrajudicial killings committed by the government