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Ed Webb

Egypt politicians renounce violence at crisis talks - Yahoo! News - 1 views

  • Egypt's feuding politicians renounced violence on Thursday after being summoned by the country's most influential Muslim scholar to talks to end the deadliest unrest since President Mohamed Mursi took power. It remains to be seen whether the pledge to end confrontation will halt a week of bloodshed on the streets that killed nearly 60 people. Opposition groups did not cancel new demonstrations scheduled for Friday. But participants at the meeting, including leaders of Mursi's Muslim Brotherhood and its secular rivals, described their joint statement as a major step towards ending a conflict that has made the most populous Arab state seem all but ungovernable two years after an uprising toppled autocrat Hosni Mubarak.
  • Al-Azhar, one of the main seats of learning in Sunni Islam worldwide, has tended to keep itself above Egypt's political fray. Its extraordinary intervention follows a warning by the army chief on Tuesday that street battles - which erupted last week to mark the second anniversary of the uprising that toppled Mubarak - could bring about the collapse of the state.
  • The secularists are nonetheless likely to continue to press for inclusion in a national unity government, a call also backed by the hardline Islamist Nour party in an unlikely alliance of Mursi's critics from opposite ends of the political spectrum. The Brotherhood rejects a unity government as an attempt by Mursi's foes to take power they could not win at the ballot box.
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  • Ejijah Zarwan, who analyses Egyptian politics for the European Council on Foreign Relations, said Thursday's intervention by al-Azhar was important, but it was far from clear whether it would be enough to calm the streets. "It's a good first step. Certainly it will help the formal opposition to be very clearly on record as opposing violence," he said. But he added: "The people fighting the police and burning buildings are not partisans of any political party. They might not even vote." "There's a political crisis and there's a social and economic crisis. A negotiated solution to the political crisis will certainly help but it's just a necessary first step towards resolving the social and economic crisis."
Ed Webb

The myth of the Islamist winter - www.newstatesman.com - Readability - 0 views

  • In Tunisia, as in Egypt, the Islamists who came to power through the ballot box are seeing their popularity erode and are tempted to hold on to power by recourse to authoritarian measures. But they have to deal with the legacy of the Arab spring. They face a new political culture: now, one where people who disagree with the government take to the streets; where there is no reverence for established power and the army and the police no longer inspire fear.
  • consider the precise nature of this authoritarian turn because it bears little resemblance to the “Islamic revolution” often associated with the Muslim Brotherhood in Egypt and al-Nahda, the Renaissance Party, in Tunisia. It is, on the contrary, a conservative and paradoxically pro-western “counter-revolution”
  • The electoral and social base of the Egyptian regime is not revolutionary. Instead of trying to reach a compromise with the principal actors of the Arab spring, Morsi is attempting to get all the supporters of the new order on his side. The coalition he is building is based on business, the army, the Salafists and those elements of the “people” that are supposedly tired of anarchy
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  • economic model is neoliberal
  • Morsi has accepted the outlook of the IMF, not because he has been forced to do so, but because it is an approach he shares. This will bring further privatisation and competition. And because the price paid by swaths of the population will be severe, the government will need a functioning apparatus of repression and to break the trade unions. It will also have to gain the acquiescence of the army, in exchange for immunity and the right to regulate its own affairs, particularly in the economic sphere
  • Time is against Morsi, because the economic measures that he wants to introduce will make the government increasingly unpopular. And, on the other hand, continued popular protest will require him to call on the army, which will support him, but at a price – the political and economic autonomy that the military is asking for runs counter to the Brotherhood’s programme of economic liberalisation
  • the other battleground for the Muslim Brotherhood is control of the religious sphere. Like al- Nahda in Tunisia, it has discovered that this is considerably more diverse than it had thought. Moreover, figures who had previously been relatively docile where the state was concerned, such as Ahmed el-Tayeb, the Grand Imam of al-Azhar, have reasserted the autonomy that they were granted by the Arab spring. This means that the only way for the government to wrest back control of the religious sphere is to place it under the authority of the state (specifically, to submit the mosques to the diktat of the ministry of religious affairs)
  • if there were a credible and unified opposition, it could beat al-Nahda in the elections. Consequently, Tunisia’s chances of staying democratic are better than Egypt’s
  • State control of religion would in fact go beyond institutions and extend to religious orthodoxy, leading to limitations being placed on Sufi practices and theological discussions. Even if the Muslim Brothers succeed in the first part of the operation – nationalising faith institutions – the price they will have to pay for it will be high, because the imams won’t appreciate being turned into civil servants. They also run the risk of destroying the religious dynamic of their movement: if the state controls religion, what use is a religious “brotherhood”? And if religion is identified with the state, there is a grave risk that the unpopularity of the government will affect faith institutions in turn, as has happened in Iran
  • Religion is becoming just one instrument of control among others – rather than a social, economic and ideological alternative. This is, in short, the failure of political Islam
  • Al- Nahda is neither as strong nor as deeply rooted as the Muslim Brotherhood. The movement is more diverse, with a branch that is, if not more liberal, then at least more realistic. And because of their commitment to violence, the Tunisian Salafists are not credible allies
  • Al-Nahda is coming into conflict with the unions, either for the same reasons as in Egypt (a fascination with the free market) or for reasons more specific to Tunisia (it wants allies on its left but cannot bear to compete with a truly popular movement of grass-roots activists)
  • As in Egypt, al-Nahda proposes to use its own ministry of religious affairs to control the religious sphere, although this statism could rebound against the movement
  • a politics more redolent of Pinochet in Chile than of Khomeini in Iran
  • The Islamists are succeeding neither in delivering the goods in economic and social terms nor in giving the impression that they are architects of an authentic social project that goes beyond the stamping of “Islamic markers” on a society over which they have increasingly little control
  • To get through the period of austerity and the economic difficulties that go with it, they should have done more to secure a “historic compromise” with the liberals. The alternative to such an alliance is not “Islamic revolution”, however. What is taking shape instead is a coalition that is con - servative in politics and morals but neoliberal in economics, and thus open to the west
Ed Webb

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

  • 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

Neither Heroes, Nor Villains: A Conversation with Talal Asad on Egypt After Morsi - 0 views

  • It is true that this president did not win by a vast margin, but there is no requirement in a liberal democracy that that be a condition of electoral success. And even if, as the protesters have also insisted, he has been acting largely on behalf of his Freedom and Justice Party rather than the country as a whole, that by and large is how politics works in liberal democracies. There is much rhetoric about “the nation” and “the people,” but electoral democracies work not in favor of all citizens but rather of special interests represented by the party that wins in the elections. 
  • The trouble, as I see it, is that the pro-democracy movement has not thought critically enough about how the grand alliance against Morsi has come about and how the aims of that alliance conflict with their own aims. They seem to take it for granted that, having been on the winning side in the conflict with the Morsi government, they can now successfully confront the army and its civilian allies (i.e., big business, the media, the judiciary, etc.).
  • there are so many forces already arrayed against them that there was not much scope for the Morsi government for independent action. Morsi could have tried military officers for crimes? You must be joking. He could have restored a bankrupt economy in a world where powerful institutions and governments, who have their own political agendas, control the flow of capital? He should have reduced poverty in a country dominated by a powerful neoliberal elite? This is not where the real evidence of their incompetence lies–especially considering the short period of one year in which he was president. In my view, their total incompetence, their total stupidity, lies in not anticipating, to begin with, that they would be demonized if they acquired governmental authority. And demonized they were, with a vengeance. Part of this can be related to the crude secularist ideas that dominate most Cairene intellectuals. They were also highly incompetent in their inability, or unwillingness, to reach out to parts of the opposition. In any case, in my view they should never have aspired to the presidency–first of all as a matter of principle, and secondly because the uprising had created colossal practical problems which would be extremely difficult to address by any government. Winning an election does not mean that you are strong, as the Muslim Brotherhood thought it was. It means you are responsible for failures of the state and economy. And, despite their electoral win, the Muslim Brotherhood and its Freedom and Justice Party are and were always weak. One of the things of which they were often accused was that they wanted totalitarian control of society, that they were on the verge of getting what they wanted, which is absolute nonsense, of course. They did not have such control, they could not acquire such control, and there is no real evidence that they wanted such control. This is one part of their stupidity: To be seen to behave as though they had real control of the state.
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  • I am worried that now there is a total vacuum that will be filled for a long time by the army, despite the fact that the temporary president, appointed by the army (and who was head of the pro-Mubarak Supreme Constitutional Court), has been accorded powers that exceed those which the suspended constitution gave to Morsi, the elected president.
  • The point is that the army generals took advantage of a political struggle to present themselves again as an umpire, and as an umpire who needs to act only when needed. (The slave-master uses his stick only when it is needed.) 
  • The people” is a fantasy. Elections do not express “the common will” of the people. Elections are necessary because there is no common will. At best, elections are a way of resolving differences. In other words, if you recognize that there are deep differences, and you wish to resolve them without resort to force, you may turn to elections. But if elections have nothing to do with expressing “the people’s will,” then nor do popular demonstrations that invite the army to claim that they must respond to “the people’s will.” That kind of rhetoric on the part of the army, as well as on the part of the opposition, has been most puzzling. In a situation of violent conflict there is no such thing as legitimacy. Claims to legitimacy in that situation (as in the terrible Syrian civil war) are simply ways of trying to keep partisan spirits up.
  • the opposition consists largely of an elite that is still in power: the rich businessmen who established themselves during Mubarak’s neoliberal regime; high court judges that maintain close links with the army; ambitious politicians and ex-politicians; television directors and show hosts; famous newspaper journalists; the Coptic Pope and the Shaykh of al-Azhar; and so forth. The fact is that the senior army officers are very much part of this elite
  • If further turbulence provides the generals with excuses to stay on “to restore order” and “to oversee the roadmap,” that is bad. If they do actually withdraw after a brief period, they will have helped openly restore a status quo ante, and provided a bad precedent.
  • There really was a popular unity among the opposition during the weeks that eventually led to Mubarak’s ouster. The beneficiaries of the Mubarak regime (i.e., the fuloul) were on the whole very quiet and did not come out too openly. But in the present case there were two great demonstrations, anti- and pro-Morsi. It is all very well talking about the opposition being the popular will, (“the greatest popular demonstrations in Egypt’s history” I read somewhere), whatever that means. But there were people who supported Morsi.
  • the army formally intervened in a situation that was already polarized
  • One cannot respect all the rights of the rich and powerful if one wants to help the downtrodden.
  • it seems to me a grave mistake to suppose that claiming “revolutionary legitimacy” achieves anything significant.
  • the biggest crime Mubarak perpetrated against Egypt was not so much the financial one but the corruption of an entire society
  • the dependence of so many people with the regime in place made it very difficult to reform one part of society without immediately affecting all of it
  • if you call in the army, it will repress the one determined attempt to shift things, whatever that turns out to be, whether positive or negative, and the army will want to stop that.
  • reposing of the Muslim Brotherhood as a terrorist organization within the national discourse in Egypt
  • the Muslim Brotherhood has these conflicts within it, and many of those dissatisfied with it have left it. But then, many of these have rallied to the support of Morsi on the grounds that the military is the primary danger to a just society. And that has led them to being called terrorists by the anti-Morsi media
  • talk of actual or potential “terrorism” can be very useful. The United States uses it, after all, all over the world, and uses it to do all sorts of exceptional things even within the United States. So it is not surprising that this rhetoric has been used, and continues to be used by the present supporters of the state to maintain and extend control.
  • What happens to the future of “democracy” when a new era begins and continues with a savage repression?
  • it was the de facto alliance between Tamarod (with its claim to speak for “the people,” for “Egypt,” for “democracy”) on the one hand, and those who controlled the financial, communicational, and repressive apparatuses of the state on the other hand, that was effective
  • instead of always speculating about the various political actors’ real motives in doing what they did in their stated objective of ejecting the elected president by force (on the grounds that he was authoritarian and that he considered himself to be above the law), we must focus on the fact that the revolutionary leadership did join the Mubarak beneficiaries in calling for military intervention, and that it did welcome the coup when it happened!
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