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“Dictatorship always tries to keep things secret,” he explained. “These kinds of testimonies are against forgetting. They will preserve memory for the country and serve as a way to guard such things happening in the future.”

Ridha Moumni, a curator of the exhibit, insists it is not political, but a matter of history. Yet he is displaying events that Tunisia’s dictators sought to suppress.“We have a very rich heritage that no one knew about,” Mr. Moumni said. “Our goal was to show that Tunisian modernity did not start with independence or colonization.”

it provides a history lesson on the significant reforms of the era — the founding of the army, the drafting of a constitution and development of diplomatic relations — that helped forge a nation

Among the original documents on display, one abolished slavery in 1846 — before the United States did so

a constitution drafted in 1860 that recognizes the rights of all citizens, including Christian and Jewish minorities, and census registers, in Hebrew and Arabic, belonging to Tunisia’s ancient Jewish community

Another discovery is the diversity of Tunisia’s leaders — from the Christian foreign minister, Giuseppe Raffo, to a Circassian general, Kheireddine Pasha, and the former slave Mustapha Khaznadar, who married into the royal family and rose to become the bey himself.

“In the UAE, publicly declaring one’s animosity or lack of allegiance to the regime falls under the country’s broad definition of terrorism. Whereas in Saudi Arabia, the same applies to calling for atheist thought.”

Globally, internet freedom declined around the world for the fifth year running in 2015, with some governments changing tactics as Web users got better at by-passing state-run controls

More than 61 percent of Web users live in countries where criticising the government, military or ruling family is censored online, the report said. Another 58 per cent live in countries where people can be jailed for sharing political, social or religious content online

Anti-Black racism has only increased in Algeria with the arrival of tens of thousands of sub-Saharan Black, largely clandestine, migrants over the last two decades, who enter Algeria for educational or economic opportunities, or more often, to travel through the country en route to Europe.

20-25% of Algerians are native Amazigh speakers (Tamazight), and many more are Arabized Amazighs. The indigenous Amazighs have been struggling for equality since independence against a state determined to impose an Arab Muslim identity on the country’s entire population

When Algerians think of “racial” discrimination, it is likely that they first think of the treatment Algerian Arabs and Amazighs received at the hands of the French during the colonial period (1830-1962), and afterwards in France.27Kamel Daoud, “Black in Algeria? Then You’d Better be Muslim” The New York Times, May 2016. https://www.nytimes.com/2016/05/03/opinion/kamel-daoud-black-in-algeria-then-youd-better-be-muslim.html . See also Seloua Luste Boulbina, “Si tu desires te Moquer du Noir: Habille-le en rouge”, Middle East Eye, 24 November 2018. https://www.middleeasteye.net/fr/opinion-fr/si-tu-desires-te-moquer-du-noir-habille-le-en-rouge-0 The debate over Algeria as a post-colonial society has been fully engaged. However, in another sign of the invisibility of Algeria’s black citizens, consideration of Algeria as a post-slave society – and what that means for black Algerians today – has not

Black people, who were present in southern Algeria even before the 13- century-long  trans-Saharan slave trade, can be considered to be as indigenous to Algeria as the Amazigh population.

following a regional trend to repress diversity issues, the Algerian government has never taken a census to ascertain the total number of Algerian black citizens in the country, most of whom remain concentrated in the Saharan south. Ninety-one percent of the Algerian population lives along the Mediterranean coast on 12% of the country's total land mass.

Because most black Algerians are scattered in the vast southern Sahara, an area of the country about which many Algerians are not familiar, white Algerians may be only dimly aware, if aware at all, that they have black compatriots.25Ouzani, op.cit. Certainly, many black Algerians have reported that they face incredulity when claiming their national identity in northern Algeria at police roadblocks, airports, and even in doing everyday ordinary things like responding to a request for the time, “When I walk in the street and someone wants to ask me the time, he does it in French, convinced that he is dealing with a Nigerien or a Chadian, a way of indicating that an Algerian cannot be black.”

Amazigh activists have challenged the state’s assertion of Arab-Muslim homogeneity. Amazigh activism, in the form of mass protests and the undertakings of Amazigh-dominated political parties and civil society organizations, has pressured the state to constitutionally accept Amazigh identity as one of the components of Algerian identity, integrate the Amazigh language in secondary education, and recognize the Amazigh language as a national and later an official language of the state, in addition to Arabic

elites were also leaders of Third Worldism, and officially believed in pan-Africanism. Ahmed Ben Bella, Algeria’s first post-independence president, declared in Accra, Ghana, in 1963: “It was the imperialists who tried to distinguish between the so-called white and black Africans.”

in Saharan areas, the slave trade continued throughout the period of French settler colonialism (1830-1962)

Arab-Berber whites constructed an economy that relied on black slave labour from their Haratins (enslaved or recently freed Islamicized and Arabized Blacks, who are still susceptible to forced labour practices).31These ambiguously freed black slaves in Saharan areas of Algeria are also called Bella or Ikelan if they were enslaved by Amazighs, including Tuaregs. Today Haratins, mostly sharecroppers, work under harsh labour conditions that some have described as a modern form of slavery, they “dig and tend wells, excavate and maintain the underground channels of foggara, irrigate gardens, tend to flocks, and cultivate dates”.32Benjamine Claude Brower, “Rethinking Abolition in Algeria,” Cahier D’etudes Africaines 49, 2009 Some argue that without the labour of enslaved Black people, the Sahara would never have been habitable at all.33Ibid. The arduous and relentless work to irrigate in a desert includes digging channels tens of feet into the sand with the risk of being drowned under it.

The French accommodated slavery in the Algerian Sahara more than anywhere else. Slave masters and merchants were given permission to trade in slaves and keep those they owned well into the twentieth century.35Ibid. In exchange, slavers and merchants provided intelligence on far-off regions to colonial authorities

there is reason to believe that enslaved black people continue to be exploited for agricultural work in the southern oases of Ouargla and Ghardaia provinces to this day (among wealthy families, owners of large palm trees, fields, and farms) and in some instances among semi-nomadic Tuareg

The Algerian state has never adopted any policies, including any affirmative action policies, to help their black community emerge from the impact of generations of servitude and brutalization.40Brower, op.cit. Instead, it has sought to legitimize the country’s white Arab-Muslim identity only

descendants of freed Black slaves (Haratins) in Saharan regions of Algeria often remain dependent upon former “masters.” Most work as sharecroppers in conditions similar to slavery

Black Algerians also face discrimination in urban areas of the country. They encounter the same racist attitudes and racial insults as any other person with dark skin within Algerian borders.

Either by their colour, k’hal, which is twisted into kahlouche (blackie), mer ouba (charcoal), guerba kahla (a black gourd to hold water made out of goatskin), nigro batata (big nose that resembles a potato), haba zeitouna (black olive), babay (nigger), akli (Black slave in some Berber areas), rougi  (redhead or Swedish to imply that the black person is culturally and socially white, as everyone must want to be), saligani (from Senegal) 46Khiat, op.cit., Calling black Algerians Saligani (from Senegal) has a different history. It refers back to the early decades of the 20th century when the French utilized black West-African soldiers in their colonial army to do the dirty work of colonialization, including brutalizing members of the population that resisted French rule, taking food from farmers, and rape. or by direct references to past servile status: hartani (dark black slave or ex-slave forced to work outside the master’s house), khadim (servant), ouacif (domestic slave), ‘abd (slave), ‘abd m’cana (stinky black slave).47Ibid. Using these terms against a black Algerian passerby establishes difference, contempt, strangeness, rejection, distance, and exclusion

In addition to racial insults, a black Algerian academic has noted, “Our community continues to symbolize bad luck. Worse: in the stories of grandmothers, we play the bad roles, kidnappers of children, looters, or vagrants. [While Arabs and Berbers can both point to a proclaimed noble history in Algeria] there is no place for a black hero in the collective memory of my people.”

In addition to rejection of interracial marriages, an Algerian intellectual has reported cases of “white” Algerians refusing to room with Blacks or study with them at university

A step forward in reducing Negrophobia, the selection of Khadija Benhamou, a black woman from the Algerian Sahara, as Miss Algeria in 2019 has been marred by the subsequent deluge of posts on social media virulently claiming that she did not represent the beauty of the country, with many direct attacks against the colour of her skin.

Partly due to pressure on Algeria to control its borders from the European Union, Black sub-Saharan African migrants have been vilified by the Algerian government and some of the press;59https://insidearabia.com/algeria-desert-deportations-eu-migration/ accused – usually falsely – of violence, selling drugs, promiscuity, spreading venereal diseases, perpetuating anarchy, and raping Algerian women.

Without irony, some graffiti and social media posts called on the migrants to “Go back to Africa.”

Three generations after independence, the Algerian state is still resisting the open public debate and civil society engagement needed to reflect the country’s pluralism and to begin to reckon with slave legacies and racial discrimination

He became one of the country's leading researchers in the study of childhood illnesses, but as 1930s Germany descended into the grip of Nazi tyranny, the German Jew was subjected to years of harassment and humiliation by the fascist regime. In 1935, when the letter signed by Hitler and Goring relieved him of his position, he sought refuge elsewhere. Despite offers from Glasgow and the US, Eckstein accepted a contract from the Turkish government for a university chair in Ankara.

Eckstein, an expert in preventative paediatrics, was an ideal candidate for the ambitious public health agenda of the early Turkish Republic.

welcomed into Ankara by Refik Saydam, Atatürk’s Minister for Health, through the Emergency Organization for German Scientists Abroad

a period of radical reforms in public health, education, transport, and other national infrastructure. The sites of Albert’s research were provincial, but his subjects were central to a project of rapid modernisation

The Eckstein Albums offer a unique insight into Turkish medical history and the engagement of Jewish migrants in Atatürk’s health and social reforms. These include the campaign for healthy children, a drive for basic health and hygiene education, and major campaigns against specific widespread and debilitating diseases such as trachoma or malaria.

The level of rural poverty documented in these photographs highlights the difficulties the early Republic faced in its attempt to improve the medical conditions and lower rates of infant and maternal mortality.

His primary subjects are women and infants, and he captures them in their architectural and archaeological surroundings — backdrops that demonstrate the importance of housing to health and hygiene; of statues and symbols to nation-building; and of pre-history to the construction of Turkish modernity.

"What makes these photographs particularly special is that although they reveal the poverty and stark conditions of life, they also portray a lightness and warmth, and a close connection between the photographer and subject which gives the images an intimacy and spontaneity rarely seen in photos from this period."

Eckstein’s medical interest in maternal and infant health mirrored the important position of woman and children to the identity of the Turkish Republic. The new government had embarked on a targeted epidemiological strategy to replenish its population after many years of war. On average, Turkish women bore more than the four children each required to replace the population after years of high mortality.

This collection provides visual evidence of Anatolia’s ethnographic profile and family structure, for example, the role played by older children in caring for their siblings and the significance of female labour in farming.

there were approximately one million widows recorded in the 1927 census.

Women and children were also heavily involved in the production and preparation of wool and cotton; they are pictured at the looms in Denizli spinning wool in Niğde. Eckstein’s portraits depict bold, smiling, working women, who appear unafraid to pose for a foreign male doctor.

In Lebanon, a combination of constitutional documents and unwritten conventions guide the power-sharing arrangement. The confessional model that grants power along sectarian lines was introduced by the National Pact in 1943 and was resurrected again by the Taif Accord in 1989. The Taif Accord brokered the end of the civil war and granted the Muslim community a greater share of political power. In 2008, the Doha Agreement was negotiated to prevent another sectarian war. Power was rebalanced to reflect the growing influence of the Shiite Muslim community in Lebanon, represented politically by the Amal Movement and Hezbollah.

Political parties, with their entrenched positions, are not keen to open the Pandora’s box of an official census any time soon.

Legislative seats are divided equally between Muslim and Christian groups, despite Christians estimated to represent only about a third of the population now. By convention, the office of the prime minister is held by a Sunni Muslim, the office of the president is held by a Christian Maronite, and the office of speaker of the parliament is held by a Shiite Muslim. This is a more rigid allocation of power than in Northern Ireland where, for example, the leader of any party, whether nationalist or unionist, that achieved the highest share of the vote could become the first minister (i.e. the prime minister).

Lebanon is in the midst of one of the worst economic crises seen globally since the 1850s. Three decades of consociationalism power-sharing and yet many communities remain religiously segregated, with town officials seemingly unafraid and unashamed to introduce express bans on renting property to members of other religions.Political dynasties maintain a hold on power and, according to international watchdogs, corruption levels in Lebanon have significantly increased in recent years. The “wasta” system of personal connections continues to pervade the delivery of public services, and there is little accountability and oversight in government. No one in the government has been held responsible for the port blast that killed over 200 people and destroyed the homes and livelihoods of more than 300,000.

Unlike Northern Ireland, Lebanon is — at least technically — a sovereign state; there is no outside power that can formally step in when parties refuse to form a government. Instead, the previous technocratic government led by Hassan Diab has remained in place as a caretaker but lacks the power to enact the reforms required to unlock international aid

The term “power sharing” inaccurately implies an egalitarian arrangement. In reality, what is at play in Lebanon and Northern Ireland is power distribution. The political groups come together to decide how power will be divided under the agreed rules before retreating to rule their respective fiefdoms.

control of the prized ministries of economy, finance and education have almost entirely swung between the DUP and Sinn Féin since the first government was formed under the Good Friday Agreement. It’s no accident that less than 10% of children in Northern Ireland attend integrated schools when control of the Department of Education swings between the two parties who benefit the most from polarized communities.

The way power is distributed in Northern Ireland and Lebanon makes it relatively easy for one political party or group to bring down or stall a government or policy for their own benefit, but it’s nearly impossible for the public to achieve the same.

When al-Hariri resigned as prime minister in 2019, protesters knew that his resignation alone would never be enough to disrupt the system of power while the rest of the political establishment remained in place. “All of them means all of them” was a common refrain at marches.

In Northern Ireland and Lebanon, anyone who thinks change might come when a politician leaves office often finds that a son or a spouse appears in his place instead (and it is almost always his). The names Robinson, Poots and Dodds have frequently appeared on the ballot in Northern Ireland while al-Hariri, Jumblatt and Frangieh similarly repeat in Lebanon. The situation brings to mind Greek mythology’s Hydra, a snakelike monster with nine heads. When one head is cut off, two more emerge.

The fact that voters in Lebanon are registered in their family town rather than where they live entrenches the power of political dynasties

Former militia members also inevitably form part of the political establishment after a conflict. Why else would they give up their arms? But the continued presence of paramilitary groups long after a conflict reinforces distrust and puts peace out of reach.

Conflict-era divisions have become entrenched in the political systems of Northern Ireland and Lebanon and are now protecting political parties more than they’re promoting peace

The democratic trade-off in power-sharing arrangements is always explained by the lives saved from conflicts ending. But lives are lost to poverty, corruption and negligence too, as viscerally seen with the port explosion in Beirut last August