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Islamic jurisprudence inherently contradicts democratic politics

In the twentieth century, secularist rulers adopted secular legal systems in Turkey, Iraq, Tunisia, and several other Muslim-majority cases. These assertive secularist regimes were mostly authoritarian. Therefore, they did not allow the law-making processes to be truly participatory. Secularism appears to be necessary but not sufficient for participatory legislation, too.

As my new book Islam, Authoritarianism, and Underdevelopment: A Global and Historical Comparison explains, there existed a certain level of separation between religious and political authorities in the first four centuries of Islamic history.That is why the first systematic book about “Islamic” politics was written as late as the mid-eleventh century. It was Mawardi’s The Ordinances of Government. The book argues that an Islamic government is based on a caliph (an Arab man from the Quraish tribe) to rule all Muslims. The caliph holds the entire political and legal authority and stays in power for life. The caliph delegates his legitimate authority to sultans, governors, and judges.The second book, which systematically defines an Islamic political system, was written in the early fourteenth century. It is Ibn Taymiyya’s Sharia-based Governance in Reforming Both the Ruler and His Flock. Instead of the one-man rule of a caliph, this book emphasizes the alliance between the ulema and the state authorities. Ibn Taymiyya interprets the only phrase in the Quran about authority, “uli’l-amr” (4:59), as referring to the ulema and the rulers (though other scholars have interpreted it differently).

To implement Mawardi’s idea of caliphate today would imply to establish an extreme autocracy. Ibn Taymiyya’s ideas are not helpful to solve modern political problems either. In fact, the ulema-state alliance is the source of various problems in many Muslim-majority countries.

To maintain a certain level of separation between Islam and legal systems may limit the exploitation of Islam for political purposes.

recent Islamization (at the political, legal and ideological levels) has weakened secular fundamentals of citizenship and law-making in many Muslim-majority countries.

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

The destruction of the marshes did not begin in 1991, or even in 1980, but a century earlier. For millennia, the marshes had stood out as a stateless zone, comparable to what James Scott describes of upland southeast Asia. Hydrologically incorrigible and physically impenetrable, the area was a natural haven for escaped slaves, dissenters and brigands. At the turn of the 20th century though, the Ottomans and British began using advanced cartographic technologies and steamship navigation to assert mastery over the marshes and encourage the transition from peripatetic tribalism into modern citizenship based on settled agriculture. “Reclaiming” the marshes for agriculture was a cornerstone of development policies in Iraq.

Similar stories could be told about British and German uses of concentrations camps and “hunger wars” in southern Africa, Soviet eradication of the herds of Kazakh nomads, American defoliation of Vietnamese rice paddies and Portuguese attempts to defeat insurgency by building a dam in Mozambique. Third World states have since adopted similar tactics, as in Guatemala’s genocidal 1982 “beans and bullets” campaign in the central highlands. The logic of ecological intervention continues to influence counterinsurgency today.

Development and counterinsurgency are thus often linked, both tactically and doctrinally.

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

For most of human history, forgetting was the default and remembering the challenge.

Chants, songs, monasteries, books, libraries, and even universities were established primarily to overcome our propensity to forget over time. The physical and economic limitations of all of those technologies and institutions served us well. Each acted not just as memory aids but also as filters or editors. They helped us remember much by helping us discard even more.

Just because we have the vessels, we fill them.

Even 10 years ago, we did not consider that words written for a tiny audience could reach beyond, perhaps to someone unforgiving, uninitiated in a community, or just plain unkind.

Remembering to forget, as Elvis argued, is also essential to getting over heartbreak. And, as Jorge Luis Borges wrote in his 1942 (yep, I Googled it to find the date) story "Funes el memorioso," it is just as important to the act of thinking. Funes, the young man in the story afflicted with an inability to forget anything, can't make sense of it. He can't think abstractly. He can't judge facts by relative weight or seriousness. He is lost in the details. Painfully, Funes cannot rest.

Our use of the proliferating data and rudimentary filters in our lives renders us incapable of judging, discriminating, or engaging in deductive reasoning. And inductive reasoning, which one could argue is entering a golden age with the rise of huge databases and the processing power needed to detect patterns and anomalies, is beyond the reach of lay users of the grand collective database called the Internet.

the default habits of our species: to record, retain, and release as much information as possible

Perhaps we just have to learn to manage wisely how we digest, discuss, and publicly assess the huge archive we are building. We must engender cultural habits that ensure perspective, calm deliberation, and wisdom. That's hard work.

we choose the nature of technologies. They don't choose us. We just happen to choose unwisely with some frequency

surveillance as the chief function of electronic government

critical information studies

Siva Vaidhyanathan is an associate professor of media studies and law at the University of Virginia. His next book, The Googlization of Everything, is forthcoming from the University of California Press.

Nietzsche's _On the Use and Disadvantage of History for Life_

Google compresses, if not eliminates, temporal context. This is likely only to exacerbate the existing problem in politics of taking one's statements out of context. A politician whose views on a subject have evolved quite logically over decades in light of changing knowledge and/or circumstances is held up in attack ads as a flip-flopper because consecutive Google entries have him/her saying two opposite things about the same subject -- and never mind that between the two statements, the Berlin Wall may have fallen or the economy crashed harder than at any other time since 1929.

Saud al-Qahtani, the crown prince’s chef de cabinet and head of the sinister rapid intervention group, is portrayed as the mastermind of a campaign of digital surveillance. Hubbard himself was sent a link to a nonexistent website on his phone. The operation to kill Khashoggi was launched “based on a standing order from Saudi intelligence to bring dissidents home”, an official told him. The murder was a disturbing wake-up call to those who had been impressed by Prince Mohammed’s dynamic vision for the future.

Hubbard’s account acknowledges significant social changes, including the introduction of western-type entertainment, sports events and tourism, and tackling the conservative religious establishment. But he questions their overall impact. The crown prince may be socially liberal but he operates on an autocratic basis. Women can indeed now drive, but activists of either gender are still subject to arbitrary arrest and torture.

“Many of the prisoners were already very angry after the coup and eager to fight,” said Yasser Khalil, an Egyptian journalist who has extensively covered prisons. “Telling them them they will go to heaven and get virgins just makes it that much more attractive. They say, ‘Yes, you have a Christian neighbor and he is lovely. But the Coptic Church supports the state, and thus they should be killed.’”

Reports have emerged of ISIS recruiters being locked up in prisons all the way from Algeria to Russia’s Caucasus region, Tajikistan, and Indonesia.

many warn that ISIS’s nihilism is overpowering the Brotherhood’s appeals. “This is the year of disappointment and disillusion when there’s no hope for the Islamist factions to get out of prison any time soon,”

Refusing legal counsel is one trait that distinguishes ISIS prisoners from other inmates, including alleged al-Qaeda supporters. “He used to love life. He used to be keen on getting out of jail. But not anymore.”

“ISIS says, ‘We tried democracy and we ended up in jail,’” Abdullah recalled. “‘It was the army that introduced the gun. Why is Sisi in power? He has guns.’”

“Imagine you are in prison — the great challenge is killing time,” said Ghadi, whose father and brother have been jailed. “Before you could read books. When they closed that door the only way to kill time is sharing your thoughts and experiences. The Islamist groups and factions are the great majority of prisoners. Imagine there’s a constant flow of radical ideas into your mind. They talk and listen and talk and listen. You start to give in. You get weak. You lose all rational argument. You are finally ready to absorb radical thoughts and arguments.”

Ahmed Abdullah, the liberal activist, had had enough. He approached some wealthy businessmen inside the prison and arranged for them to bribe guards to allow in some books. He launched a reading group using Arabic translations of world literature and philosophy. They read Franz Kafka to understand the nightmarish nature of Egypt’s bureaucracy, George Orwell as an illustration of brutal authoritarianism, and Jean-Jacques Rousseau as an introduction to democratic governance and the social contract. To his delight the other prisoners were receptive; even some of the Islamists would attend the talks.Suddenly, security forces stormed in and seized the books, loudly accusing Abdullah, who is a professor of engineering at a university in Cairo, of poisoning the minds of the inmates. He was transferred to a dank solitary confinement cell, without a towel or blanket. After three days he was released from jail. He said authorities must have calculated he was more trouble inside prison than outside.“When we have a chance to compete we win,” said Abdullah, smoking flavored shisha at a cafe in central Cairo. “The inmates were really excited with what we had to say. But it turns out our government considers secular activists more dangerous than the Muslim Brotherhood, or ISIS.”

Many of Egypt’s estimated 40,000 prisoners are being held in makeshift jailhouses, interior ministry compounds and military camps that don’t have the capacity for separating inmates. One former prisoner described watching as another inmate was recruited by an ISIS supporter while sitting for hours in the van on the way from jail to court. One researcher described a brawl involving Brotherhood and ISIS prisoners during a similar transfer of inmates earlier this year.

“ISIS looks down on the Muslim Brotherhood, they consider them infidels, and they point this out to the younger Muslim Brotherhood members,”

ISIS targets recruits who have special skills. Gamal Ziada recalled intense competition between the Muslim Brotherhood and ISIS over a prisoner who was a student at Cairo’s elite Zewail City of Science and Technology, considered Egypt’s MIT. “ISIS told him, ‘You’re not going to carry a weapon,’” Gamal Ziada said. “‘You’re not going to fight. You will use your brain.’”

“He tried to convince me that I was an apostate and that my parents were apostates too, and I have to convince my family to give up the pleasures of the world and return to Allah,” the smuggler said of his 2015 imprisonment. “He used to ask me to share lunch and dinner with him. He was ordering the best Turkish food in town. He was very rich. He told me that I could continue my work in smuggling for the Islamic State and make much more profit than I did with working with refugees.”

“His mission was to get closer to the poor and the simple people and convince them that if they joined the Islamic State they would have power, money, and women,” he said, “and heaven in the afterlife.”

Some experts fear ISIS has recruited potential sleeper agents in prison who might later become emboldened to act. Abdou, the researcher, said he interviewed one former inmate who joined ISIS in prison but dropped any Islamist pretenses the moment he walked out of jail, shaving his beard and going back to smoking shisha and lazing about with old friends.

ISIS recruitment and violence inside prisons jumped in 2015 when Egyptian authorities began clamping down on allowing books inside jails

Within Sisi’s approach to Islam, censorship remains key. In addition to going after the Muslim Brotherhood, he has locked up thousands of youth and other perceived dissidents. His brutal crackdown has ensnared over 40,000 prisoners of different political stripes. In the security-first mindset of the Sisi regime, writers and other dissidents pose a considerable threat: They have the ability to make the larger population question his policies

Fahmy is optimistic that the current repressive period is already creating burgeoning subversive spaces of critical resistance. “Within the readership there actually is a more healthy and critical reception of books and engagement with them [than before]. The reading public hasn’t expanded but deepened.”

Bowles did not create the “myth of Tangier,” but he gave it a literary respectability and an American cast.

In the early 1950s, Burroughs, Ginsberg, Kerouac, Bryon Gysin, Tennessee Williams, Truman Capote, and Susan Sontag all gravitated to this “portal to the unknown,” as one author christened Tangier. So did European writers like Genet, Juan Goytisolo, and Joe Orton, but Bowles’s influence was not limited to the literary community. In later decades, his recordings and promotion of Moroccan music would draw producers and recording artists from Patti Smith to the Rolling Stones.

Through the 1960s and 1970s, he focused instead on recording and translating from darija (Moroccan Arabic dialect) the oral histories of men he met in Tangier’s cafés. By the time of his death, in 1999, the idea of Tangier as a place for self-discovery had become received wisdom in the West and the Arab world, and Bowles was established as a giant of American letters despite decades of silence.

I gave him a copy of my thesis. He looked up from the title page: “‘Orientalism’?—that’s a bad word, isn’t it?” Faux-naïveté, I would learn, was part of his manner. He told me to come back the following day.

I was, he said, the first Moroccan researcher—a Tangier native, to boot—to defend him. He added his signature beneath my printed name. (A few weeks ago, I got goosebumps when I found the same copy that I gave him, albeit coffee-stained, in the archives at the University of Delaware’s Paul Bowles Collection.) Later, the thesis was included in a collection titled Writing Tangier (2004). I still see citations occasionally in student dissertations on Bowles noting that one Tanjawi, at least, did not regard him as an Orientalist.

Tangier’s collective memory is steeped in nostalgia and centered around the medina, the old city. The medina, the elders told us, was once the epicenter of the Islamic world: it was from the port where the medina meets the sea that Tariq ibn Ziyad had set sail and conquered Spain in 711. After the fall of Granada in 1492, it was to Tangier’s medina that the Jews and Moriscos fled, settling in its alleyways, preserving the mosaic of Islamic Spain

The economic misery and political repression of the 1980s and 1990s made it hard to believe that the medina was ever a free space. Most locals had never heard of these famous writers. I only heard of Bowles when, in 1988, a film crew began working in front of our family restaurant at the entrance to the Kasbah as Bernardo Bertolucci began filming The Sheltering Sky. As teenagers, we came to wonder what truths the books from the Interzone contained, and if Tangier had indeed been better-off under Western rule, as the nostalgists, local and foreign, seemed to imply

The narrative we learned at school was that the monarchy had liberated the north from colonial oppression. But what liberation did the regime (makhzen) bring? After independence, as a local intelligentsia began forming in Tangier, many came to see the American corpus of writings about 1950s Tangier as an invaluable record of a lost golden age.

I made a point of reading the American authors who had written about Tangier’s Interzone. Besides Bowles, I was intrigued by the Beats, especially the Columbia University alums—Kerouac, Ginsberg, Lucien Carr—students of Lionel Trilling and fans of Arthur Rimbaud who had somehow mapped Greenwich Village onto Tangier, turning the Boulevard Pasteur into a “North African Bleecker Street.” But even as a college sophomore, I realized that their writings were more about the straitjacket of McCarthyite America that they were running from, rather than about Morocco as such.

It was even gratifying to see that Tangier, like Berlin, had played a significant role in launching a gay literary movement—in some ways ahead of the West, in having its finger on the “prognostic pulse of the world,” as Burroughs called it. But what was startling was that, while these writers basked in the city’s pleasures, they—with the exception of the Bowleses—didn’t really like Tangier. The Beats had a casual disdain for the natives, invariably describing Moroccans as “rakish” or “raffish.” Capote found Tangier too alien, describing the men as “noisy heathens” and the women as “anonymous bundles of laundry.” He warned friends in New York about the “smell of the arabe.” Burroughs referred to the locals as a “bunch of Ay-rabs,” and in 1958 he pronounced: “Tanger [sic] is finished. The Arab dogs are among us.”

Paul Bowles traced the history of the medina from the early 1930s to independence. He chronicled how the sultan’s crackdown on Sufi practices (“the great puritanical purging”) in central Morocco inched northward.

Bowles’s defense of the Amazigh, or Berber, population was daringly transgressive. Morocco’s culture “is not predominantly Arabic, but Berber,” he insisted—in the face of Arab nationalists who acted as though they believed “Berbers have no culture at all,” as they tried to drag the country into the Arab League. “The general opinion is that the autochthonous population must at all costs be Arabized if it is to share in the benefits of independence,” he observed acidly. “No one seems to have conceived of the possibility of an independent Berber Morocco. In fact, to mention the Berbers at all qualifies one as a pro-French reactionary. At present, to become modern means to become Egyptian.”

Reading these words in my dorm room in wintry Pennsylvania in 1992 was both thrilling and frightening. We as Moroccans—especially those of us from the northern Berber region—grew up in a climate of fear, and I had never heard or read anyone publicly criticize Arab nationalism, or speak so openly of the Moroccan hinterland’s animus toward Fez, the city of the interior regarded as the seat of the regime. To hear this American writer openly excoriate the Moroccan ruling elite for its cruelty and skullduggery was exhilarating

Bowles prompted me to think beyond the binary of “Western” versus “Arab.”

The Moroccan reaction against Bowles began to take form in the early 1970s. His earliest critics were the philosopher Abdallah Laroui and Ben Jelloun, who both chided the American writer for promoting an image of the country as a land of primitivism, drugs, and unlimited sex. Laroui also lambasted the Moroccan bourgeoisie for buying into and reproducing Bowles’s “folkloric” portrayal of their country. Ben Jelloun, writing in 1972, accused the American of belittling the nation’s literary patrimony.

Bowles, in the mid-1960s, had begun translating the memoirs and stories of down-and-out illiterate youth in Tangier. (While he could not read Arabic, Bowles did understand darija, the spoken dialect.) The most prominent of these were Larbi Layachi’s A Life Full of Holes (1966), about a petty thief and male prostitute and his experiences dodging police and servicing tourists (the book was made into a BBC film); Look and Move On (1967), the tales of Mohammed Mrabet, a hustler and golf caddie who worked for an American couple; and the best-known, Mohammed Choukri’s For Bread Alone (1972), an account of his migration from the Rif to Tangier, his life as a street kid in the International Zone, and his becoming a schoolteacher, which he recounted to Bowles in Spanish. These books were marketed in the West as “Moroccan literature,” and for many in the Anglophone world, this was their introduction to it.

in effect erased an earlier literary tradition that had seen Moroccan writers published in French and Spanish since the 1930s, let alone the preceding centuries of poetry and other writing in Arabic

Laroui acted as an adviser to the king and was a strong proponent of Arabization. Tangierians saw his attack on Bowles as another attempt by the Arab nationalist elite to subdue the “sin city.” Ben Jelloun also had a complicated relationship to Tangier. The son of a merchant, a Fassi (a person from Fez) who settled in Tangier in the early 1960s, he had attended the French lycée and was seen as part of the new Francophone Fassi upper class—comprising the Alaoui, Alami, Ben Jelloun, Berrada, Omrani, and Tazi families—that had fanned out across the country as the French departed, assuming top government positions. Like Laroui, Ben Jelloun spoke neither of the two common local tongues of the north, Spanish and Tarifit (the Berber language). A paradox of Ben Jelloun’s work, in particular, was that it often featured the very tropes of mysticism, violence, and sexual deviancy he denounced in Bowles’s work. For his part, the American writer dismissed his Moroccan critics as “confirmed Marxists.”

as long as America was seen as a political friend, Bowles was viewed favorably. Not surprisingly, after the Gulf war of 1990 and the release of Bertolucci’s film of The Sheltering Sky that same year, more articles started to appear across the Middle East critiquing Bowles’s representations of Morocco, accusing him of racism and Orientalism

I myself was part of this trend—defending Bowles against the Arab nationalists who were trying to tear him down and impose their political preferences on us. In his final interviews, when asked if he was an “Orientalist,” Bowles would often cite me, noting that a Tangier-born scholar now in America had judged him not to be.

“Paul Bowles loves Morocco, but does not really like Moroccans.” Choukri had some powerful evidence on his side. Over the decades, Bowles had made countless derogatory remarks, speaking of Moroccans as “childlike,” “purely predatory,” and “essentially barbarous.” He claimed also that Muslims aimed for world domination through “the sword and the bomb.”

He was sympathetic to the Amazigh, whom he saw as the original inhabitants of North Africa, a fiercely independent people only “partially Islamicized.” This affection nevertheless rested on some unsettling ideas about racial hierarchy. Bowles was profoundly influenced by the “Hamitic hypothesis,” a late nineteenth-century anthropological theory that saw almost everything of value in Africa as imported by the Hamites, a branch of the Caucasian race, who were held as superior to the Negroid peoples. Berbers, whatever their actual skin tone—even the typically dark-skinned Tuareg—were for Bowles essentially a white “Mediterranean race.”

In Bowles’s idiosyncratic hierarchy, it was Berber music that encapsulated Morocco’s true African identity—and this cultural essence was threatened by the Arabs and their music. The recently released Music of Morocco collection reflects this bias, giving credence to Choukri’s claim that Bowles deliberately misrepresented local culture to reflect his personal vision of Morocco.

I began to realize that Bowles’s fondness for the Berbers and his animus toward Arabs was, in many ways, a reflection of French colonial policy. Although he was well aware of the violence of French imperialism, he enjoyed its amenities—“the old, easygoing, openly colonial life of Morocco”—and as early as the 1950s, Bowles began to lament the loss of “colonial Tangier.” Above all, he believed in the International Zone, seeing its “anarchy” and “freedom from bureaucratic intervention” as an extraordinary political experiment. But these liberties, which is what drew many of the Beats, were the privileges of Europeans and Americans—ones generally not enjoyed by the city’s Muslim and Jewish natives.

In 1972, Tahar Ben Jelloun publicly accused Bowles (and the Beats) of exploiting illiterate, vulnerable youths in Tangier not just artistically but sexually. Choukri in 1997 would echo this charge, claiming Bowles suffered from a sexual illness. These allegations became more commonly heard once Farrar, Straus and Giroux published Bowles’s correspondence in 1994, although he expressed some reluctance about its release. The volume included letters in which he described the boys he slept with, in one letter even bragging about how cheap sex was in Algeria. “Where in this country [America] can I have thirty-five or forty people, and never risk seeing any of them again? Yet, in Algeria, it actually was the mean rate.” (In the correspondence, he reminisced about how he “never had sexual relationships without paying,” and viewed paying for sex as a form of “ownership.”)

Although the letters simply lent credence to rumors long circulating in Tangier, Choukri and other Tanjawi writers were still shocked by them. The literary reaction in Morocco fed into a larger effort there by human rights activists campaigning against sex tourism and child prostitution. Whereas Bowles had always seemed more judicious and reputable than the Beats—in contrast, say, to Burroughs’s open bragging about buying “pre-pubescent gooks” and Ginsberg’s boasting about “paying young boys” for sex—it became increasingly difficult to defend him. For a man who had called Moroccans “purely predatory,” his own behavior now appeared in rather grotesque relief.

The more time I spent at the Schomburg Library uptown, the more I discovered an alternative American literature about Tangier. I stumbled upon Claude McKay’s memoir A Long Way from Home about his time in Tangier in the late 1920s, where he completed his novel Banjo; the actress Anita Reynold’s diary about life in the Interzone in the 1930s; Josephine Baker’s papers, where she talks about filming Princess Tam Tam (1935) in the International Zone, and jazz recordings produced by African-American musicians living in Tangier. Although they had their own dreams about a “Mother Africa,” the African-American writers did not see Tangier as a brothel, or its residents as primitives who needed to be contained or civilized. Most wrote and produced art in solidarity with the disenfranchised local population, connecting the civil rights struggle to North Africa’s anticolonial movements.

In 1998, armed with this newfound knowledge, and as a conscious revision of my earlier guiding, I began giving walking tours of “Black Tangier.” We would would meet at Cinema Mauritania, the theater where Josephine Baker had performed many times, up until her last show there in 1970. She had lived in the International Zone, then joined the French Liberation forces during the war, and later had an affair with the vice-caliph of Spanish Morocco. On the first floor of the Mauritania, pianist Randy Weston had once operated African Rhythms, a music spot that drew the likes of Max Roach and Ahmed Jamal. Then we’d walk down to the Fat Black Pussycat café where the poet Ted Joans, one of few black writers in the Beat movement, played trumpet and “blew” jazz poems.

Next, we’d hit Galerie Delacroix, where Joans once hosted a four-hour tribute to his mentor Langston Hughes, and had the late poet’s verse read in Arabic, English, French, and Spanish. (In 1927, Hughes had visited Tangier and written a lovely poem about travel and unrequited longing, “I Thought It was Tangiers I Wanted.”) Then we’d walk to the majestic Teatro Cervantes built in 1913, where Weston had organized the first pan-African jazz festival in Morocco in June 1972 (revived in 2002), which brought Dexter Gordon, Odetta, Billy Harper, and Pucho and the Latin Soul Brothers to the city. Our last stop was the Hotel Chellah, where, as local legend had it, the Martinican anticolonial thinker Frantz Fanon stayed overnight on July 3, 1959, following a car crash on the Morocco–Algeria border rumored to be the handiwork of La Main Rouge, the paramilitary group run by French intelligence to assassinate leading supporters of Algerian independence. Fanon was flown to Rome the following day on a Moroccan passport.

Paul Bowles and King Hassan II died in 1999, a few months apart. The novelist and the tyrant who had towered over Tangier for generations had more in common than either would have admitted—and that in part explains the reverence Bowles still enjoys in official Morocco

both shared a disdain for leftist, Third-Worldist politics. Both hated pan-Arabism, and loved Berber culture as long as it was “folkloric” and apolitical. They each thought Moroccans were congenitally ill-suited for democracy.

both Bowles and the monarch celebrated a “primitive,” mystical, unlettered, unfree Morocco, sharing a special appetite for the intoxicating rhythms of the Berbers. No wonder King Hassan II, who expelled numerous critics—from Arab intellectuals to French journalists and American professors—never bothered Bowles.

The Ministry of Culture, which almost blocked his recording project in 1959, published a remarkable essay in 2009 on the tenth anniversary of his death defending Bowles against criticism from Moroccan nationalist intellectuals, underscoring how he presciently warned of the threats that modernization posed to Morocco’s cultural and physical landscape. Government mouthpieces such as Hespress run flattering pieces about “the American who loved Morocco.”

The Morocco that Bowles dubbed a “land of magic” is one the Ministry of Tourism sells to the West

his emphasis on Morocco’s “African” essence suits the country’s recent geopolitical turn and reentry into the Africa Union

for all his misgivings about Western modernity, he thought Morocco as an African country would be better off attaching itself to the West. This is now the position of a significant segment of Morocco’s ruling elite.

That the regime celebrates Berber folklore and the oeuvre of a novelist who wanted an “independent Berber republic” even as it imprisons Berber activists across the country is evidence for many of the regime’s fraudulence and bad faith. In this respect, Bowles’s continuing eminence suggests how little has changed in the kingdom since the colonial era, with an authoritarian regime and repressive social order remaining largely intact.

As for Bowles’s work, I had come to realize that it reflected poorly on Morocco and America. Yes, he had brought attention to the suppression of Berber history and made invaluable musical recordings, but decolonization was supposed to dismantle colonial representations, and instead, the Moroccan regime was validating and institutionalizing Bowles’s depictions of Morocco

today, a new generation of Moroccan writers—among them secularists, Berber activists, music critics, and pan-Africanists—are claiming Bowles as an ally. And that is why I found myself writing about Bowles once more.

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.

Shiites and their mosques are still regular targets of deadly attacks: Since 2003, an estimated 2,558 Shiites have been killed in sectarian violence.

While there was no sudden, overnight transformation, Ispahani nevertheless identifies Zia’s rule as the point of no return. The military ruler Islamized the laws of the country, introducing sharia courts and new Islamic laws known as hudood ordinances, which apply strict Sharia punishments for specific offenses. It was during his time that the blasphemy laws were strengthened, adding life sentences and the death penalty as punishment.

Zia’s legacy remains, entrenched in the system and people’s daily lives. Pakistanis under the age of 40 have never experienced any other lifestyle, while the older generations reminisce about a more diverse past — even as they also gloss over some of that past’s shortcomings. But however it came about, Pakistan’s growing intolerance has taken its toll on diversity: Between 1947 and today, minorities went from 25 percent of the population to 3 percent.

Ispahani’s book serves as a reminder that something far more profound than miniskirts has been lost in these countries. Washington’s counterterrorism policies, which help curb groups like the Taliban, are a good start, but they often fail to go any further toward restoring basic norms like respect for diversity. That will ultimately depend on the efforts of the local population themselves. Those efforts may be able to draw on the power of nostalgia. When people in Pakistan, Egypt, or Afghanistan rifle through the photo albums of their parents and grandparents and wonder what happened to their country, they see skirts or cleavage — but they desire diversity and freedom of choice

Also significant in this context was the systematic replacement of Armenian place names (on streets, buildings, neighbourhoods, towns, and villages) with Turkish names. The erasure of Armenians from collective memory was completed during the Turkish Republic; in their history textbooks, Turkish children hear nothing about Armenian culture or learn simply that they were enemies of the Turks.

the Turkish state and its governments have systematically removed all markers of the Armenians’ civilisation

Current scholarly discussion on the Armenian genocide, however, focuses almost exclusively on the human destruction, not taking into consideration the systematic annihilation of Armenian sites and monuments that has taken place since then

This is cultural death, and it is especially dangerous because it legitimates the denial of diversity by authoritarian states and their societies.

Historical records document previous erasures of peoples and their culture: the Native Americans and First Nations of north America; the Mayas and Aztecs of Mesoamerica; and the Roman destruction of Carthage (north Africa), which some scholars point to as the earliest recorded organised genocide.

the harrowing plight of Syrian journalist Ali Mahmoud Othman, co-founder of Le patrimoine archéologique syrien en danger. Othman was arrested by government forces in March 2012 and has not been heard of since his televised “confession” in May 2012

Recurring Internet images of ISIS fighters beheading western men obscure the equally outrageous and horrific acts of sexual violence against women, torture of children, and destruction of homes, markets, churches, Shi’a mosques, and ancient monuments. All of this constitutes the challenging environment in which cultural activists must do their work.

Lemkin’s teachings still have something to say to us today: without monuments and cultural objects, social groups are atomised into disaffected, soulless individuals

the EAF is able, through the use of land designations and other means, to control much of the public lands (desert, agricultural and urban) that comprise 94 percent of Egypt’s area, through the use of land designations, the ability to auction such lands and to receive compensation from the state treasury when military zones are rezoned to civilian purposes. The army also controls the coastline (officially classed as border territory) and is thus able to profit from tourist developments. As such, the EAF wields enormous influence over the real estate market and the country’s development structure

Estimates as to how much of the total economy is controlled by the EAF range from 40 percent, according to telecoms billionaire Naguib Sawiris (in comments to local media last March) to somewhere between 45 percent and 60 percent, according to Transparency International

the consensus among those asked by Middle East Eye as to the size of the military-economic complex is that the EAF’s reach extends into virtually every economic sector, from foodstuffs like tomato paste and olive oil, to consumer electronics to real estate, construction, transport and services

since the military’s budget - and by extension, its economic fiefdom – is kept secret, EAF-controlled businesses can benefit from subsidies that are kept off the books, as well as having more freedom of manoeuvre amid the lack of oversight.  One example was the decision under the Supreme Council of the Armed Forces to slash fuel subsidies for industrialists. Since the military’s budget (and therefore, its energy costs) are off the books, the rising energy prices disproportionately affected EAF competitors, but not the forces themselves

military involvement in the political economy generally leads to worse performance. Within the region, the examples of Iran and Algeria point to this, while China has taken steps to reduce its armed forces’ commercial exposure over the past few years precisely for this reason

A further effect of the EAF’s economic dominance is a lack of growth opportunities for SMEs, since only favoured insiders can win lucrative contracts and deal with the permit system. In turn, this leads to a large informal economy of insiders, leaving many Egyptians outside, in poverty

While patronage is nothing new in Egyptian politics, since President Abdel Fattah el-Sisi came to power the top brass has expanded intra-military patronage to the extent that they are crowding out other economic actors and failing to bring in key constituencies such as opposition groups, the private sector bourgeoisie and the urban poor. The EAF has expanded its reach so fast that now it has to defend its empire against these groups, sowing seeds of further strife in future.

In March, for example, two journalists were arrested on charges that they had been in contact with military officers who were plotting to overthrow the government. Soon afterward, several thousand people marched down Istanbul’s main street protesting the arrests. They held placards reading “Free Press, Free Society,” and “Turkey Rates 138 in Press Freedom”—a reference to a recent ranking by Reporters Without Borders.The next day, Erdogan delivered a speech in Istanbul. It was an ideal moment for him to reassure panicky citizens and foreigners worried about press freedom in Turkey. Instead he denounced defenders of the arrested journalists, accusing them of launching a “systematic defamation campaign against Turkey” shaped by “evil-minded intentions and prejudices.”This demagogic language disturbs many Turks, including some who admire what Erdogan has achieved. “I have never been as positive and enthusiastic as I am now,” one of the country’s visionary business leaders, the octogenarian Ishak Alaton, a lifelong human rights campaigner, told me in his office overlooking the Bosphorus. But he also lamented that Erdogan has begun to govern with “the sense that he’s invulnerable and omnipotent and all-powerful.”

None of the dozens of people I met during a recent visit suggested that Turkey is in danger of slipping toward Islamist rule. Turkish society has defenses that most Arab societies lack: generations of experience with secularism and democracy, a growing middle class, a booming export economy, a still-lively press, and a strong civil society based in universities, labor unions, business associations, and civic, human rights, and environmental groups. The emerging conflict in Turkey is not over religion, but styles of power.

Partly because the EU has slammed its door in Turkey’s face, Erdogan’s government has been looking elsewhere for friends. This has helped draw Turkey away from half a century of subservience to Western foreign policy. Its first act of defiance came in 2003, when parliament voted against allowing American troops to invade Iraq from Turkish soil. Since then, Turkey has broken ranks with the West on two important issues. It favors negotiation with Iran and stronger pressure on Israel to change its policies in Gaza and the West Bank.

Banu Eligur, who has taught courses on political Islam at Brandeis University and is the author of The Mobilization of Political Islam in Turkey, believes that Erdogan’s government has “mobilized against the secular-democratic state” by naming pious Muslims to be “high-ranking civil servants in public administration” and by bullying the press, the judiciary, and universities. In fact, much of what Erdogan is doing seems popular. A recent opinion survey taken by an outside group found 62 percent of Turks in favor of Erdogan’s foreign policies. In another, when people were asked to rate their level of religious belief on a scale of one to ten, 71 percent rated themselves at seven or higher. In Turkey, Islam, Nationalism, and Modernity, the historian Carter Vaughn Findley observes that Erdogan’s government has surpassed the old secular establishment “both in recognizing the value of a religiously neutral government as a guarantee of pluralism and in espousing the reforms required to advance Turkey’s EU candidacy”

. The plot to destabilize the country, and the cases connected to it, are popularly known as “Ergenekon,” a reference to a mythic Turkic homeland and the name that plotters allegedly gave to their subversive plan. Mike King Many Turks greeted the opening of this case with both astonishment and jubilation. Investigating the military and its corrupt allies in the judiciary and bureaucracy was widely seen as a major step toward consolidating democracy. As the case has dragged on, however, it has taken on a different tinge. The authenticity of some incriminating documents has been challenged. Prosecutors have cast their net so widely that people have begun to wonder whether the true purpose of the case is to punish conspirators or to intimidate critics of the government. Since the government has been slowly replacing prosecutors with people it favors, there is suspicion that politics is once again intruding into the judiciary.

“I can no more believe these two guys were part of Ergenekon than I can believe Obama is part of the Ku Klux Klan,” said Hakan Altinay, a former director of the Open Society Foundation in Turkey, which is supported by George Soros. “It’s an important episode for left-liberal opinion, which has up to now been part of this government’s core support. It’s a tipping point.”If intimidation is a goal of this case, it may be working. “I wonder, is my phone tapped?” a young journalist told me at the end of an interview in Istanbul. “Should I censor myself?”

In Streets of Memory, a recent study of cultural attitudes in an Istanbul neighborhood that was a jumble of nationalities, Amy Mills writes:The price of belonging, in Turkey, comes at a cost—the forgetting of particular histories at the expense of the frequent retelling of others and the silencing of particular memories that cannot entirely be repressed. She finds troubling evidence of “polarization in thinking about national identities and minority histories.” People shy away from recalling, for example, the infamous pogrom in 1955 when rioters backed by police attacked homes and businesses owned by Greeks, Armenians, and Jews. But she also notes “an increasing curiosity and desire among Turkish citizens to learn more about places and pasts in Turkey.”

Attacking the government on sensitive issues like Kurdish rights, criticizing its handling of the Ergenekon case, and ridiculing Erdogan personally are not the only ways Turkish journalists can endanger themselves these days. There is another subject some fear to probe too deeply: the power of Fethullah Gulen, a shadowy but immensely influential Turkish religious leader. From a secluded estate in Pennsylvania, where he moved to escape possible prosecution for alleged antisecular remarks in the 1990s, Gulen directs a worldwide movement that is one of the most remarkable forces in modern Isla

This movement may be, as its sympathizers insist, a benign force that stabilizes Turkish life. But some Turks mistrust it, and their suspicion deepened when it turned out that one of the journalists arrested in March, Ahmet Sik, was about to publish a book about its rising influence called The Imam’s Army. Police confiscated advance copies. The text, which among other things alleges that Gulen sympathizers dominate the Turkish police, quickly appeared on the Internet, setting off what one blogger called “a frenzy of downloads.”

The mayor, Yilmaz Buyukersen, a former university rector, told me that while some other Turkish cities are not as open to pastimes like late-night drinking, he has no doubt that Eskishehir represents Turkey’s future. Like many Turks who are not part of the ruling party or the Gulen movement, though, he worries about what is happening in Ankara.“Reading the newspapers depresses me,” he said. “Everything is about accusing, arguing, fighting.”There is pressure on the press, on labor unions, on professional organizations, on NGOs, on universities. The justice system responds to the ruling party. All of this creates fear in people’s minds. But I’m still optimistic. The new generation is aware of everything, open to the world, and totally in favor of freedom and democracy. Journalists and others are resisting the pressure they’re under. There is absolutely no going back.

Erdogan’s party won 326 seats in the 550-member parliament. This was far short of the 367 that would have allowed him to push through whatever constitution he wished, and also shy of the 330 that would have allowed him to call a referendum on a draft of his own. So his triumph at the polls was mixed and his authority is not absolute.

the Oman 2020 plan, launched in 1995. With the goal of diversifing the economy away from hydrocarbons and increasing the ratio of nationals in public and private employment to 95 per cent, from 68 per cent in 1996. However, these two goals have proven somewhat contradictory. The high rate of foreign labour in both the public and private sectors has increased since 2009 when a Free Trade Agreement with the US came into force– more than doubling the 2005 figure. High rates of unemployment, low wages and the concentration of wealth among elites aligned to the government were contributing factors to the popular unrest of 2011-12.

Oman faces a number of pressing, and distinctly Omani-challenges in the immediate and mid-term

if we follow the categorisation of the region's regimes discussed by Henry and Springborg in Globalization and the Politics of Development in the Middle East, we can see that Qaboos' Oman represents an almost completely different approach to government from most other regimes in the region. Indeed, it reflects neither the kind of practices of a bunker state – associated with rule "through military/security/party structures that are in turn controlled by alliances of these leaders' families and tribes", such as was the case in Salah's Yemen, Assad's Syria or Gaddafi's Libya – nor the kind of "bully praetorianism" which characterised the kleptocratic regimes of Ben Ali's Tunisia, Mubarak's Egypt or the PLO/PA under Arafat. Moreover, it also differs from the strife riddled monarchies in Riyadh and Manama particularly in as much as the ruling family has not gone out of its way to ostracise, exclude and oppress particular sections of the population. Instead, according to Henry and Springborg, "being the sole GCC ruler without a solid family and tribal base ... [Qaboos' Oman has] been the most assiduous in seeking to build an identity that simultaneously glorifies the Sultan himself".

Under a 1996 constitutional provision a council comprising members of the ruling family and senior officials is granted three days from the Sultan's death to choose a successor. If this process fails to provide a clear transition, then a contingency plan would be activated. This, as Qaboos himself told Foreign Affairs in a 1997 interview, would mean that: "As for a successor, the process, always known to us, has now been publicised in the Basic Law. When I die, my family will meet. If they cannot agree on a candidate, the Defence Council will decide, based on a name or names submitted by the previous sultan. I have already written down two names, in descending order, and put them in sealed envelopes in two different regions."

49 per cent of residents under the age of 20

some dissatisfaction arose during the height of the uprisings across the region in 2011-12. Though initially it appeared that Qaboos had handled popular protests deftly – through increased public sector spending, and some political reorganisation and an anti-corruption campaign – frustration at the slow pace of reform contributed to strikes by workers at Petroleum Development Oman and protests elsewhere. Authorities countered with arrests and a draconian crackdown on freedom of speech including hacking the social media accounts of intellectuals involved in the protest