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The Middle East and North Africa are becoming a kind of citizenship frontier: a region where certainty, permanence, and protection of citizenship is being uniquely and dangerously corroded. And Western countries are enabling this dynamic.

The creation of a new, opaquely defined but unambiguously lesser form of citizenship is not a symptom of exploitative labor conditions. It’s a symptom of a regional erosion of citizenship.

Kuwait, Qatar, and Bahrain all emerged as states containing substantial populations of bedoon—stateless residents who were not recognized as citizens and were, in some cases, denied even birth certificates.

Most significant of all are the post-1948 populations of Palestinians in Jordan, Syria, and Lebanon, millions of people who were eventually issued identity documents by several governments, such as subvariants of Syrian passports (Syrian travel documents for Palestinian refugees), which looked like and served as passports but faced adamant political insistence from all sides—save Jordan, which eventually largely naturalized Palestinians—that this documentation was not, in fact, citizenship.

Tibetans in exile have been granted pseudo-passports—but not citizenship—by India. Residents of American Samoa are “U.S. nationals” not possessing the full rights of citizenship. The disintegration of Yugoslavia left thousands of Roma people stateless. Issues of statelessness and ambiguous citizenship are universal in any part of the world which experiences crisis and conflict.

Since the 2010s, the Middle East is emerging as a kind of experimental zone where the erosion of citizenship rights can be trialed. While Qatari soccer players are temporary citizens naturalized with an expiration date—even if the details of when their passports expire is not public—Western countries are increasingly comfortable denaturalizing and revoking the citizenship of their own immigrant citizens of Middle Eastern origin when those citizens are accused of terrorist activity in the region.

some right-populist movements are claiming that Middle Eastern and North African immigrants are somehow not really American, Dutch, or British

The West looks the other way as Gulf states chip away at citizenship norms for expediency, and local governments don’t protest too much when Western governments strand their denaturalized ex-citizens in the region. Especially after the emergence of the Islamic State, with its large contingent of Western, immigrant-origin fighters, the revocation of citizenship became an appealing alternative to long and complicated criminal prosecutions.

Western institutions in the Middle East have led the way in demonstrating that the definition of citizenship can be changed to solve an embarrassing problem, be that one of your citizens swearing allegiance to the Islamic State or the fact that half your national soccer team is foreign

The erasure of citizenship rights in these cases can be tolerated by international legal regimes because they are considered exceptional. It’s just for some athletes. It’s just for terrorists. But it doesn’t stay that way: The model, once implemented, is attractive for other uses.

conditional citizenship, a term coined by the American author Laila Lalami to describe people who, through a web of big and small prejudices and bureaucratic procedures, have “rights the state finds expendable.”

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.

Murtaza Hussain also noted that migrant workers weren't being given the same rights that had been bestowed on the robot. "This robot has gotten Saudi citizenship before kafala workers who have been living in the country their entire lives,"

In these predominantly Christian countries, older people are generally much more likely than younger ones to link national identity to being Christian.

only in Greece (65% of those ages 50 and older) does a majority of any age group believe it is very important for one to be Christian to be a true national

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.

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

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

The readings noted below should thus be approached largely but not solely as selective entry points to the study of authoritarianism in the Middle East from the perspective of comparative politics and political economy

Jennifer Ghandi and Ellen Lust in their article, “Elections Under Authoritarianism," Annual Review of Political Science Vol. 12 (2015), 403-422

Hanna Batatu’s magisterial study of Iraq, The Old Social Classes and the Revolutionary Movements of Iraq (now available in a paperback edition from Saqi Books, 2004), and Madawi al-Rashid’s A History of Saudi Arabia, 2nd Edition (Cambridge University Press, 2010).

Giacomo Luciani, ed., The Arab State (University of California Press, 1990); Suad Joseph, ed., Gender and Citizenship in the Middle East (Syracuse University Press, 2000); Marsha Pripstein Posusney and Michele Penner Angrist, eds., Authoritarianism in The Middle East: Regimes and Resistance (Lynne Rienner, 2005); and Oliver Schlumberger, ed. Debating Arab Authoritarianism (Stanford University Press, 2007)

Lisa Wedeen’s Ambiguities of Domination: Politics, Rhetoric, and Symbols in Contemporary Syria (University of Chicago, 2015), explores why people comply with, and even extend the appearance of legitimacy to, a regime that rests on demonstrably false claims

In Counting Islam: Religion, Class, and Elections in Egypt (Cambridge University Press, 2014), Tarek Masoud helps us understand why Islamist parties take part in elections they know are neither free nor fair.

Asef Bayat’s Life as Politics: How Ordinary People Change the Middle East, 2nd Edition (Stanford University Press, 2013) examine how consolidated and encompassing authoritarian systems of rule shape practices and modes of resistance, and generate politically potent forms of alienation among citizens.

a good overview of debates about whether the Middle East is exceptional in the resilience of its authoritarian regimes can be found in Ghassan Salame, ed., Democracy Without Democrats?: The Renewal of Politics in the Muslim World (London: I.B. Tauris, 1994), and in an article by Larry Diamond that appeared just prior to the onset of the uprisings: “Why Are There No Arab Democracies?,” Journal of Democracy 21, no. 1 (January 2010), 93-112

Roger Owen’s The Rise and Fall of Arab Presidents for Life (Harvard University Press, 2014), and Joseph Sassoon’s Anatomy of Authoritarianism in the Arab Republics (Cambridge University Press, 2016)

Abdullah Hammoudi’s Master and Disciple: The Cultural Foundations of Moroccan Authoritarianism (University of Chicago Press, 1997)

Two distinctive but related research programs of particular interest have developed since the 1990s and taken on new forms since the mass protests of 2011: one focusing on questions of authoritarian resilience and authoritarian modes of political and economic liberalization, another on the strategies that authoritarian regimes have embraced to respond to the changing configurations of challenges they have confronted with the rise of neoliberal globalization, technological change, new communications technologies, and the emergence of a post-democratization international order.

Two articles by Eva Bellin highlight conditions that contribute to the resilience of authoritarianism at a regional level, “The Robustness of Authoritarianism in the Middle East: Exceptionalism in Comparative Perspective,” Comparative Politics 36, no. 2 (January 2004), 139-157, and a follow-up article Bellin published in the wake of the uprisings of 2011, “Reconsidering the Robustness of Authoritarianism in the Middle East: Lessons from the Arab Spring,” Comparative Politics 44, no. 2 (January 2012), 127-149. Two further articles by Daniel Brumberg unpack the strategic logics that guide authoritarian regimes as they work to contain challenges to their long-term survival: “The Trap of Liberalized Autocracy,” Journal of Democracy 13, no. 4 (October 2002), 56-68, and “Transforming the Arab World’s Protection-Racket Politics,” Journal of Democracy 24, no. 3 (July 2013), 88-103. In addition, readers will benefit from Jason Brownlee’s Authoritarianism in an Age of Democracy (Cambridge University Press, 2007), and Nicola Pratt’s Democracy and Authoritarianism in the Arab World (Lynn Rienner, 2006).

“Upgrading Authoritarianism in the Arab World” (Brookings, 2007), describes the tactics authoritarian regimes across the region adopted to address the specific challenges they confronted in the 1990s and early 2000s; these tactics remain relevant in the post-uprising era

Transformations within authoritarianism, as opposed to transitions from authoritarianism to something else, will continue to be relevant across the region, save for the case of Tunisia, the only Arab country thus far to experience a transition from authoritarianism to democracy.

Project on Middle East Political Science, The Arab Thermidor: The Resurgence of the Security State, POMEPS Special Studies 11 (February 2015)

If there is one overarching sensibility that distinguishes important contributions to research on authoritarianism in the Middle East, it is an appreciation for how fluid, malleable, and adaptive it has been and remains. The appearance of stability, even stagnation, in the decades prior to the 2011 uprisings often obscured an enormously varied and vibrant environment of contestation, resistance, competition and conflict both within and among regimes, and between regimes and the societies over which they govern. As the Middle East moves today through a post-uprising phase in which in which regimes are reconfiguring authoritarian practices in the context of highly mobilized societies, violent conflict that has caused massive levels of human displacement and suffering, climate change, the declining influence of the United States, the rise of Russia and Iran as important actors, and continued demands for neoliberal restructuring of political economies, there can be little question that the study of authoritarianism in the Middle East will continue to occupy the attention of students and scholars of the region.

These reforms are not targeting the root causes of restrictions on women, but are selected to portray certain types of reforms that can be promoted in international media

He doesn’t want any competition, any counter-opinions, any criticism. So he’s almost shut down everybody, and he’s moving ahead with his reform. When he arrested intellectuals last September, it was meant to silence everybody. The purge on corruption was planned to make everyone dependent on his mercy. If he succeeds, he will succeed alone. If not, maybe he will include the Saudi people in his reforms. I wish he could do that today, but right now he has all the power and the international community is not pressuring him on human rights.

selected reforms aimed at certain purposes, but not necessarily towards developing human capital or investing in people, or women, at large

He’s raising expectations to riskily high levels. If in two, three, five years nothing significant has really changed for the prospects of individual people looking to get ahead, they may begin to question whether Mohammad bin Salman is really the revolutionary he claims to be. We’ve seen a lot of his supporters here in Washington buying into that revolutionary, Arab Spring-like figure-of-change image, embracing his top-down approach without pausing to think about the extent to which there is a bottom-up counterpart

meeting with President Donald Trump on Tuesday was punctuated by a particularly uncomfortable exchange in which Trump went into detail about the $12.5 billion in new U.S. weapons the prince agreed to buy and then said to the prince, “that’s peanuts for you.” Ulrichsen suggested that the scene would not play well in Saudi Arabia: I think if I were watching yesterday’s press conference with Donald Trump, I would have been quite dismayed to have seen a U.S. president treat his Saudi counterpart as if he were just a source of opportunities for the U.S. Some of the president’s tenor and demeanor was quite remarkable. Khashoggi agreed that Trump’s performance was not helpful for the crown prince: President Trump is wrong when he says that money is “peanuts” to us. Saudi Arabia has a serious poverty problem—money is not “peanuts” to us. To spend billions of dollars on military equipment is a serious thing. Today the Saudi Shura Council is talking about 35 or 40 percent unemployment—the official figure is 12 percent. So as much as Donald Trump is concerned about providing jobs for Americans, Mohammad bin Salman should be concerned about providing jobs for Saudis.

while western powers and foreign influences played an important role in setting the stage for conflict, the worst excesses of our tyrants, be they presidents and kings or preachers and evangelists, are products of our own societies. The invasion of Iraq created an environment where ISIS could flourish, but its chieftains and ideologues are very much our own. So there is hope for change from within.

The desire to resurrect a past of fundamental purity may have reached its most violent and deranged form in places around the globe where this Saudi influence was strongest, but it’s not unique to the Muslim world. Across the West, right-wing xenophobes preach anti-immigrant nationalism centered on reclaiming a mythical original social purity. Salafism is a similar reaction to an increasingly complex, depressing modern reality filled with defeat, oppression, lack of agency and disruptive, imported social trends. It harkens to a simpler, mythological time, one in which heroism is possible and dignity is a straightforward choice, where the right thing to do is as clear as a white thread against the night sky.

like every imagined utopia, this one wasn’t real and never will be

A new era for the Muslim world would deemphasize the purist obsession with minutiae and rituals, and emphasize the overarching moral codes of egalitarianism and compassion that are at the core of Islamic teaching. It would embrace the critical thinking that was key to the Islamic Golden Age, which kept the flame of progress alive in the Medieval era.

Saudi leaders likely hope that Sultan Haitham will be more amenable to a Saudi-led Gulf, and without U.S. support, Oman may feel pressure to acquiesce or face potential repercussions. Omani officials have privately expressed concerns that Oman could be the next target of a Saudi- and Emirati-led blockade

Despite precipitating the world’s most urgent humanitarian crisis in Yemen, Saudi Arabia has used its military presence there to declare its intention to build a pipeline through the Mahra region and construct an oil port on the Yemeni coast. Saudi Arabia currently ships oil through the Strait of Hormuz and the Bab el-Mandeb strait, whereas the proposed pipeline would allow direct access to the Indian Ocean.

Mahra has close links to the adjacent Dhofar region of Oman, which has long viewed the province as an informal buffer from the instability in other parts of Yemen. Sultan Qaboos offered aid as well as dual citizenship to residents of Mahra as a means of eliminating the potential for another conflict resembling the Dhofar War of 1963-1976, which drew cross-border support from the People’s Democratic Republic of Yemen operating from Mahra into Dhofar

Inhabitants of Mahra have expressed frustration with the presence of both the Saudis and Emiratis, given that these kingdoms’ alleged foes—the Houthis as well as al Qaeda in the Arabian Peninsula—are not present in Mahra

The UAE has taken control of the Yemeni island of Socotra, building a military base in a unique ecosystem nominally protected by UNESCO. The UAE is also building bases in Eritrea and Somaliland as part of a plan to develop a “string of ports” that will allow it to project power and escape possible pressure from Iran in the Persian Gulf.

Other Emirati ambitions include the Musandam Peninsula, an Omani enclave that forms the narrowest point in the Strait of Hormuz. The inhabitants of the peninsula have close ties to the UAE, as Musandam connects geographically to the emirates of Ras al-Khaimah and Fujairah, rather than Oman. Oman’s control of the strategic chokepoint reflects the sultanate’s history as an empire whose territory once stretched from southern Pakistan to Zanzibar. 

The border between Oman and the UAE was only formally demarcated in 2008, but Omanis see a circle of potential threats arising from Emirati activity in or possible designs on Musandam, Mahra, and Socotra.

the UAE may feel that Oman’s new sultan may be more receptive to alignment with Emirati objectives than his predecessor

Oman has failed to significantly diversify its economy

As in many oil-dependent economies, unemployment is high, especially among young people

During the popular uprising of 2011, which brought thousands of Omanis to the street for the first time, the government used its nest egg to pay for a massive expansion of the government payroll.

there are no available resources to try to finance a transition away from oil, and the low price of oil has further impeded the government’s efforts to meet its obligations

the Racism Index compiled by the Haifa-based 7amleh – Arab Center for Social Media Advancement, according to which Israeli users issued 474,250 racist and/or violent posts against Palestinians, most of them focused on Israel’s 21% Arab minority. The Joint List and its four constituent parties received the highest number of racist mentions. The leader of the Joint List, Knesset member Ayman Odeh, led the targets subjected to violence and racism with 24,000 mentions, followed by Knesset member Ahmad Tibi with over 20,000. The top five included two Israeli Arab women unrelated to politics — television presenter Lucy Aharish and a contestant in the "Big Brother" reality show, Shams Marei Abumuch

percentage of Jews who recognize the Arabs’ right to live in the state as a minority with full civil rights dropped from 79.7% in 2015 to 73.8% in 2017

the percentage of Israeli Jews who accept the Arabs as full-fledged members of Israeli society dropped from 69.5% to 61.1%

a sharp decline in Arab acceptance of the state’s Jewish character: from 60.3% in 2015 to 44.6% in 2017

The Arab minority continues to tie its fate to the State of Israel and to fight for an improvement of its status within the state. Arab citizens do not sever themselves from the Jewish majority. Some 60% (compared with 58.8% in 2015) prefer living in Israel to living in any other country, including a Palestinian state, if and when one is established.

It is the civil society that must now step in and take the lead. Jews and Arabs alike must speak up in one clear voice for advancing the values and the interests that most of them so yearn for.

how can the normalisation of relations between the UAE, Bahrain and Israel be considered a peace deal when the three parties had never been at war? What peace is there in the continuation of an apartheid occupation of the Palestinian lands and the oppression of the Bahraini people?

In the Gulf, a new discourse has been promoted in the government-owned media and in political speeches and religious sermons that the biggest threat to the region and the rest of the Arab states is Iran, not Israel, and that Israel is actually an ally against the Iranian threat.

This “threat” narrative is used to further certain political interests; in the case of Bahrain, it is used to prop up the ruling regime and its absolute political and economic control over the country.

The use of past and present marginalisation and injustices Middle Eastern (Mizrahi) Jews have suffered to counter criticism of Israel’s subjugation of the Palestinians is the latest trend in Israeli hasbara. Of course, this narrative conveniently ignores the relentless oppression of Mizrahi Jews by Israel’s ruling Ashkenazi elite (Israeli Jews originating from Europe).

these new economic opportunities will mean more purchases of weaponry and military technology by these regimes and the import of Israeli repression tactics, which will only further entrench their tyranny and authoritarianism

another act of oppression against the Bahrainis, reminding them that they have no say, no freedom and no rights in their own country

The ruling family, which launched an attack from modern-day Qatar and took over Bahrain by force in 1783, was only able to maintain its rule through the use of force against local resistance movements and the protection of the British empire. More recently, since the 1920s, Bahrainis have had civil rights uprisings almost every decade, also naming them intifadas, in an attempt to bring down the absolute monarchy. The monarchy, in turn, has used naturalisation of foreigners to build a loyal army and police force of non-Bahrainis, while simultaneously stripping the Indigenous population of their citizenship in an attempt to change the demographics of the country.

The monarchy in Bahrain also moved Indigenous populations from certain parts of the country, and built either literal or symbolic barriers between Sunni and Shia areas, with the Shia ones being starkly more impoverished, less accessible and with fewer government services. There are far too many similarities in the oppression of the Bahraini and Palestinian people that renders it impossible for the two populations to not recognise themselves in each other.

Many Palestinians do realise that these normalisation deals do not reflect the will of the people, but of their ruling elites, which they have not elected. They themselves are oppressed by their leaders – by the authoritarian Palestinian Authority in the West Bank and Hamas authorities in Gaza

At the end of the day, it will be up to the Bahrainis and the Palestinians to maintain their struggles, to continue fighting while holding each other’s hands in solidarity. As the Palestinian prisoners of conscience wrote to Bahraini prisoner of conscience Abdul-Hadi al-Khawaja in an exchange of solidarity while on his hunger strike in 2012: “Your freedom is tied to our freedom and our freedom is tied to your freedom.”

the lack of archival sources compounded with self-censorship pushed many historians to focus on pre-colonial history

I define other-archives as texts, artifacts, alphabets, embodied experiences, toponymies, and inherited memories where stories of the excluded, the silenced, and the forgotten live in a ghostly state, ready to articulate historical loss even as they are situated outside the margins of what is considered canonical

I look at how other-archives are created through the work of the Moroccan Amazigh Cultural Movement (MACM). MACM has not only advocated for the recognition of Imazighen’s cultural rights, but it also unearthed a different history of Tamazgha by resorting to memory and invented traditions, which have now transformed the public sphere in Morocco. When we see Tifinagh in public signage in Moroccan cities, what we see is an other-archive that evokes other possible histories.

I examine how “mnemonic literature,” which is the literature produced by younger generations of Muslim authors who did not live with the Jews when they were still in Morocco, has drawn on memory to reimagine Morocco with its Jews

how Tazmamart moved from being a taboo topic to becoming a transnational other-archive

research on cultural production and history in Morocco and Tamazgha (the broader North Africa)

the need to engage in interdisciplinary and multilingual scholarship by conversing with the fields of anthropology, literary studies, memory studies, archive studies, and historiography, among others, and using sources in Arabic, Tamazight, French, and English

The second book, which is provisionally entitled Saharan Imaginations: Saharanism and its Discontent, is a monograph about the ways deserts have been (mis)represented in a variety of media, specifically in literature, film, and political discourse. I look at issues of emptiness, death, fear, and impunity associated with deserts across cultures and I develop the concept of Saharanism to conceptualize why deserts are viewed in the way they are.

Moroccan historians dedicated a significant amount of time to the concept of tarikh al-zaman al-rahin (history of the present) to both open up their discipline to new methodologies and engage in unprecedented discussions about Morocco’s post-colonial history

Djerba’s Jewish population is one of North Africa’s biggest, although in recent years it declined to 1,500, down from 100,000 in the 1960s

Tunisia and Israel do not have formal diplomatic relations, but Israelis can apply for a visa to travel to Djerba for the pilgrimage.

During his electoral campaign in 2019, Saied, who has since cemented his one-man rule, labeled normalization with Israel “high treason.”