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Ed Webb

Cultural heritage and violence in the Middle East | openDemocracy - 0 views

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culture heritage archaeology genocide Syria Turkey Armenians sectarianism

shared by Ed Webb on 21 Oct 16 - No Cached
  • According to reports of the activist Facebook group Le patrimoine archéologique syrien en danger, all six UNESCO World Heritage sites in Syria have been damaged, major museum collections at Homs and Hama have been looted, and dozens of ancient tells have been obliterated by shelling. In Iraq, recent media stories recount ISIS fighters’ use of antiquities to raise revenues. So-called blood antiquities function as cash-cows, fetching high prices from unscrupulous collectors and netting a handsome cut for ISIS. As devastating as this news is, Syria and Iraq are simply additional chapters in the long-running story wherein conflict is characterised by a two-fold assault on humanity: human bodies themselves as well as the objects and sites that people create and infuse with cultural meaning.
  • So-called blood antiquities function as cash-cows, fetching high prices from unscrupulous collectors and netting a handsome cut for ISIS.
  • The destruction of human communities is incomplete without cultural violence. This was the conclusion of lawyer and human rights advocate Raphael Lemkin, the Polish-born jurist who coined the term “genocide” and fought successfully for its recognition by international legal bodies as a crime. In Axis Rule in Occupied Europe (1944), he argued: By ‘genocide’ we mean the destruction of a nation or of an ethnic group…[It signifies] a coordinated plan of different actions aiming at the destruction of essential foundations of the life of national groups, with the aim of annihilating the groups themselves. (Lemkin 1944: 80) Among the “essential foundations” of the life of human societies, Lemkin argued, were cultural sites, objects, and practices. The Holocaust galvanised his human rights work, but it was the tragic case of Turkish Armenians during the beginning decades of the twentieth century that served as the basis for Lemkin’s theory of genocide.
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  • 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
Ed Webb

So Why Did I Defend Paul Bowles? | by Hisham Aidi | The New York Review of Books - 0 views

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Morocco literature colonialism race racism music heritage culture US USA history Berbers Amazigh authoritarianism religion politics

shared by Ed Webb on 18 Jul 20 - Cached
  • Long a sanctuary for Spanish and French writers, American writers began visiting Tangier in the late nineteenth century: Mark Twain on his way to Jerusalem in 1867, the painters Louis Comfort Tiffany in 1870 and Henry Ossawa Tanner in 1912, and Edith Wharton in 1917. In 1931, when Bowles first visited, the American artists living in Tangier were primarily black: Claude McKay, Anita Reynolds, Juice Wilson, Josephine Baker. These African-Americans came to Morocco from Paris, where they had formed a community after World War I, and as the Harlem Rennaissance spread to France. Upon arrival, Bowles began to socialize with both McKay and Anita Reynolds. Like the other Americans, he had also discovered North Africa through France. In high school, he had read Marcel Proust, Comte de Lautréamont, and André Gide—the latter’s accounts, in particular, of his travels and sexual trysts in Algeria and Tunisia had conjured North Africa in Bowles’s teenage imagination.
  • in December 1923, France, Spain, and the United Kingdom signed the Tangier Protocol in Paris, setting up a new administration and placing the city at the center of a 150-square mile International Zone overseen by a committee of nine Western powers. The city was henceforth governed by a court that included French, Spanish, and British judges, along with the mendoub, the Moroccan sultan’s representative. It is this international period, from 1923 to 1956, especially postwar, that has shaped the image of Tangier as a free port, a tax haven, and a place of international intrigue and excess.
  • His first novel, The Sheltering Sky, told the story of an American who flees the numbing modernity of New York and meanders through the Algerian desert, only to disintegrate psychologically. Published in the fall of 1949, it became a bestseller and made Bowles a household name. Three more novels and a handful of short stories set in Tangier followed.
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  • 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.”
  • 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.
  • 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
  • “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.
Ed Webb

Archaeology Turns Political to Benefit a Trio of Middle East Strongmen - New Lines Maga... - 0 views

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history memory heritage archaeology propaganda ideology identity Syria Iraq Libya

shared by Ed Webb on 12 Dec 21 - Cached
  • Going back 10 years to the Arab Spring and eight years before that to the invasion of Iraq, much of the region has experienced terrible loss not only on a human scale, but also of its archaeological heritage. The culmination of both came in 2015 with the brutal murder of the 82-year-old archaeologist Khaled al-Asaad — who had been in charge of the Syrian UNESCO World Heritage site of Palmyra for 40 years — and the destruction of part of the 2,000-year-old site by the Islamic State group
  • Three countries — Iraq, Syria and Libya — have an extraordinary heritage of ancient archaeological sites, many of them now endangered, and had in common long-standing dictators, (although in the case of Syria, of course, the Assad regime continues), all of whom used their cultural heritage in various ways to define how they saw their nation
  • That dictators draw inspiration from ancient history to shape their nations is nothing new — Mussolini looked back to the Roman empire, while Hitler and the Nazi party developed their mythical, ancient “Aryan” race. The last shah of Iran, Mohammad Reza Pahlavi, threw one of the most lavish parties in history at Persepolis in 1971 during national celebrations to illustrate the grandeur of the 2,500-year-old Persian empire founded by Cyrus the Great in the sixth century B.C.
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  • In the years after the Baath party came to power, writes Abdi, the budget for the Department of Antiquities increased by 80% and the number of excavations mushroomed, as did the renovation and reconstruction of historical sites
  • In Syria, too, Assad’s promotion of archaeology was, as the late journalist Patrick Seale described it, part of his exercise in nation building. Stéphane Valter, a French political scientist who specializes in Arab culture and civilization, studied Assad’s relationship to Syria’s archaeology in his 2002 book, “La construction nationale syrienne” (“The Syrian national construction”). He writes that because of the fragility of a social cohesion in Syria due to its varied ethnic and religious communities, it was important for Assad to establish a territorial and historical identity in which all minorities could find a legitimate place. The archaeological richness of Syria doubtless helped build a national identity based on a culture that was promoted as authentically Syrian.
  • Iraq was flooded with propaganda posters, murals and sculpted reliefs in the style of ancient artworks, all depicting Saddam superposed with Mesopotamian rulers or symbols
  • when Gadhafi saw that the museum staff had named some of the rooms “Greek” or “Roman,” his face fell, said Fakroun, “and he made us change the names to ‘Greek colonization’ or ‘Byzantine colonization.’ ”
  • “We couldn’t talk about our Amazigh heritage. Or objects that were Tuareg, we had to say they were Arab. We wanted to be scientific, but we couldn’t, because the only ethnicity that existed for him was Arab,”
  • Gadhafi’s view of Libya’s heritage was selective, but like the other dictators, it aligned with the message he wanted to transmit.“Libya links east to west, and north to south, and there are examples of all the cultures that were around us,” said Fakroun.But Gadhafi largely favored Islamic archaeology, in keeping with his Pan-Arab ideological preference at the time (vis-a-vis Pan-Africanism, which he embraced in later years), and after that, prehistory because it was far enough into the past to be relatively uncontested. In contrast, British archaeologist Graeme Barker, who spent many years in Libya, explained that “the country’s fabulous Greek and Roman archaeology represented to him simply the precursor of the hated Italian colonization of the 20th century.”
  • the Baath regime in Iraq sought to “connect modern-day Iraq with its glorious Mesopotamian past, leaving aside any possible Sunni-Shia division or ethnic divide. Instead, it stressed that Iraq was one nation unified in a shared Mesopotamian-inspired culture.”
  • Saddam rebuilt the site shoddily, most professionals agree, and built a palace for himself on top of it. He used new materials and inscribed his name on the bricks, as Nebuchadnezzar had done over 2,000 years before him. Moreover, said Almamori, “he dug three or four lakes, which damaged and removed part of the Persian cemetery near the northern lake. Many layers of different civilizations were removed. He constructed artificial mounds and built his palace on one of them. Archaeologists with high positions were afraid to say anything.”
  • “When Nebuchadnezzar II took over from his father, Nabopolassar, he ruled from the same palace which he rebuilt. The Baath party related to this — we have a long history, a strong civilization, that needs a strong army. Nationalists in other countries think the same way.”
  • the Umayyad period of history was useful to the party because of its multiethnic nature. The Umayyad Mosque in Damascus was one of the best symbols for the party, writes Valter, because of its specifically Syrian cultural traits — first an Aramean and then a Roman temple, then a church and finally a mosque. The mosque figured on Syria’s most valuable banknote at the time, behind an image of Assad. Banknotes included images of Aleppo’s Citadel, the Roman amphitheater of Bosra and Queen Zenobia of Palmyra, and clearly showed the regime’s wish to conflate ethnocultural Arab references with nationalist pride and a pinch of Islam
  • one of the most important ancient sites for Assad was Ugarit, near the Mediterranean city of Latakia. With five layers of cultures going back to the Neolithic period, not only is it famous for its clay tablets with an alphabet in cuneiform script, but Ugarit is also just north of Qardaha, where Assad was born and is buried.
  • Unlike in Saddam’s Iraq or Assad’s Syria, in Gadhafi’s Libya, the Department of Antiquities suffered from constant underfunding. “Our budget was next to nothing,” recalled Fakroun. “Once they forgot about the Department of Antiquities when they were drawing up the country’s budget. We had no salary for six months. We’re talking about a country with tons of money from petrol, and they gave us pennies. And we have five World Heritage sites.
  • outstanding archaeological sites in all three countries suffered looting, vandalism, neglect, or at the hands of the Islamic State or, in the case of Ancient Babylon, from U.S. and Polish troops building their military base on top of the ruins in 2003
Ed Webb

Who should save Egypt's archives? - Opinion - Al Jazeera English - 0 views

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Egypt history culture education archives opinion

shared by Ed Webb on 27 Jan 12 - No Cached
  • the National Archive of Egypt continues to be held within the state's coercive grip. State security plays arbiter. Despite the efforts of Egypt's preeminent historian, Khaled Fahmy, it continues to viciously restrict access to the documents to all but a privileged few: These tend to be professional historians whose research is perceived as non-subversive to the state and its narratives, which are overwhelmingly nationalist.
  • since 1963, when a precedent-setting court decision forced the family of Egypt's nationalist icon, Saad Zaghlul, to "gift" his diaries to the state, private collectors have tended to keep their troves hidden from view. That same year, the Ministry of Culture formed a new Committee for the Writing of Egyptian History, which was tasked with identifying documents of "national importance". Those deemed worthy of the honour were confiscated from their owners and deposited in the National Archive. Rather than having the desired effect of bringing new resources out into the public, the Committee has encouraged owners - be it through inheritance or purchase - to hide away their collections and restrict access to them.
  • few have faith in the state as custodian of the nation's (particularly modern) heritage. Only days after the Mahfouz affair, thousands of invaluable books were set aflame in the 19th century Institut d'Egypte during an altercation between protesters and the Army. It was only by the intervention of ordinary citizens that the material was salvaged.
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  • If the new Egyptian state is to become un-autocratic, it will have to relinquish the monopoly it has long held over all "culture". No longer can "Literature", "History" and "Art" be cast as matters of National Security. Attempts to interrogate their meaning outside the framework of nationalism can no longer be viewed as heretical. Independent intellectuals and their audiences will have to turn away from the state, not towards it. Egypt's cultural heritage can really be left to the Egyptians. And if this heritage is to take the place it rightfully should in Egypt's post-revolution landscape, it is imperative to encourage the efforts of "ordinary Egyptians", those who have all along looked to build strong independent institutions outside the clutches of the ministries of culture and education.
Ed Webb

"What Killed Egyptian Democracy?" - An Egyptian Friend Says "I would say a deep-seated ... - 0 views

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Egypt military politics uprising revolution opinion analysis culture education

shared by Ed Webb on 26 Jan 14 - No Cached
  • Egypt, to quote Yezid Sayigh, is an “officers’ republic” and contemporary Egyptian culture containes numerous elements diametrically opposed to intellectualism and social progress
  • The Egyptian educational system is in ruins. The value of learning and education is almost nonexistent in Egyptian society. Intellectual consistency is not something that people care about. Critical thinking is absent. I have witnessed this first-hand in electrical engineering students who are supposedly among the most brilliant in the country. You can easily extrapolate this to the rest of society.
  • after a particular demonstration on May 27th, 2011, I began really to question this slogan of الشعب يريد. Who will carry out what the people want? Can mere verbalization turn an idea into objective reality? It seems that this is what Egyptians believe. I later convinced myself of accepting the reformist track because of this issue. If one cannot formalize a clear plan for a genuine revolution, then at least one has to espouse the nascent democratic process hoping for long term change.
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  • Was bequeathing Egypt to Gamal a real issue? Many Egyptians may give you that impression, but this is not the actual reality. Nepotism is a religion in Egypt. It is everywhere including in Egyptian universities. Mubarak was just mirroring a common Egyptian practice.
  • What killed democracy in Egypt? I would say a deep-seated corrupt anti-intellectual culture permeating a mafia state controlled by armed thugs.
Ed Webb

Ten Theses on Revolutions by Mohammed A. Bamyeh - 0 views

endnotes.org.uk/...ten-theses-on-revolutions

shared by Ed Webb on 06 Jun 23 - No Cached
  • The move away from exploring the source and promise of such novelty, and back into the more ordinary, more familiar psychology of “realism,” encourages thinking of the revolutionary act as no more than means to ends.
    • Ed Webb
      Ed Webb on 06 Jun 23
       
      Very important distinction: are revolutionary moments simply means to an end, or are they more broadly generative?
  • To their participants, a revolutionary gathering exceeds any single demand: it addresses a felt need for a total social renewal. The mission then seems greater than simply replacing one ruler by another. At that moment, the ordinary person is in the revolution precisely because that is where she is not being ruled. There, she finally discovers what seems like an inborn, organic capacity to act as a sovereign agent: without instructions, without authority, even without a guiding tradition.
    • Ed Webb
      Ed Webb on 06 Jun 23
       
      This is an optimistic, individual-level/grass-roots take on the legal-political "state of exception"
  • This total spiritual condition suggests to everyone involved that the revolution is greater than any particularism. The consciousness of totality makes its appearance as a sudden revelation, comparable to prophetic vision: the moment when a hitherto unseen truth illuminates the whole existence
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  • This explosive spirituality resides in the necessity of doing what must be done, with only imagination, rather than plan
  • another major question rears its divisive head: have we really overthrown the regime? To answer this, we realize that in our temporary unity, we avoided this question too: what was the regime? That we need now to know, because the answer will help us have some plan as to where to go from here, to determine how much of “the regime” is gone and how much still needs to be uprooted so as to arrive at the “goals of the revolution.” For some revolutionaries, the regime was simply the head of the regime. For others, it was an entire corrupt class surrounding it and benefiting from it. For others still, the regime is everyday life—the rotten head has infected all of society, and caused all society, its mores and social relations, to become equally rotten. For those, that society, too, needs to be overthrown. The old society, all of it, was “the regime.”
  • In an unjust world, there are always alternatives to revolt: the idea of fate; personal hedonism; intellectual immersions; criminality; clannish solidarity; the morality of fortitude; mind altering substances; soothing rituals; suicide; nihilism; graduate study. A revolution, therefore, is always a choice among other choices.
  • The revolutionary decision therefore is a choice to disregard reality and realism. It is a choice to act as an agent, to act freely and to feel freedom not as a theoretical principle, but as a new force that is itself creating this new person doing what a day before the revolution seemed to be outside of all realism. Revolutions, therefore, are primarily decisions against realism, and as such they create the free person who undertakes them and, in the process, empirically verifies a principle that previously had lacked credibility: that a different world is possible.
  • A common strategy of betrayal takes the form of the monopoly of memory. Monopoly of memory means that the revolution, along with its memory or heritage, has become monopolized by one faction against all others. In this case, those who see this betrayal will say that the “goals of the revolution” have been abandoned, or that the revolution has strayed from its path. But revolutions may have as many goals as they have revolutionaries, and consequently as many imagined pathways. Here, “betrayal” will be seen in someone’s choice to highlight one goal and disregard another, in someone’s feeling that a preferred path was not taken, even though it could have been, or that the revolution has stopped short, when it could have gone further.
  • the greatest enemy of all revolutions is forgetfulness, because it attacks the core of the revolutionary experience: how it defied odds, reality, rationality, and all that had seemed ordinary, solid and eternal
  • the revolutionary pattern of each era corresponds to where power has become porous then
  • The Arab uprisings of the current era, namely those of 2011 and 2019 (but not the civil wars that followed), reveal shared patterns: they all start out first in marginal, neglected areas, from which they migrate into the well-fortified center. They rely on spontaneity as their art of moving, not on organization, structure, or even a plan. They are suspicious of vanguardism, and seem to intuitively reject any strong idea of leadership. They prefer loose coordinating structures, and “coordinators” emerge as a new revolutionary species, indicating that revolutions now need sharing of information more than centralized guidance. They operate largely at a distance from political parties, and in fact give rise to no party that can claim to represent or embody the revolution. The agent of the revolution and the maker of history is the ordinary person, not the savior leader.
  • those revolutions spoke in the name of a vague and large entity called “the people,” not of any sub-group, class, tribe, sect, or even the “meek of the earth.” That generality expressed their character as a meeting place of all grievances.
  • The regime did not know any game other than that of the established system, and thought of the revolution as a passing noise that will dissipate in due time. The main mode of governing had become autocratic deafness, across the entire region.
  • the counter-revolution already knows that repression alone would be unable to save it from revolution. Thus it needs to fortify itself against the nascent revolutionary culture by promoting counter-revolutionary culture, aimed at the spirit of the revolution. For example: in place of the ordinary person, counter-revolutionary culture elevates the savior leader as the only worthy maker of history; in place of the belief that had emerged in the revolutionary moment of “the people” as an enlightened and noble body, counter-revolution fosters an image of peoplehood as a savage, illiterate mob, to be feared and policed, rather than provided with freedom and entrusted with capacity.
  • Culture and ideas, therefore, become central battlegrounds in the age of counter-revolution
  • Just as in the Arab case, where the revolutionary wave met counter-revolution, so did the global wave meet a global counter-wave. Both took place across dispersed geographies, indicating that like the revolutionary wave, the counter-revolutionary wave was inspired by a spreading feeling of threat or creeping disorder. The rise of an inter-linked right-wing populism globally after 2011 may indeed be an expression of a learning process of reaction, indicating the seriousness with which the revolutionary, or at least transformative, challenge was taken. And just as in the Arab case, the global counter-revolution learned from its encounter with revolution, real or imagined, that the old order must be defended in more authoritarian ways in the realm of policing and law, and more vigorously in the realm of ideas and culture.
    • Ed Webb
      Ed Webb on 06 Jun 23
       
      The counter-revolution is global
  • Ordinarily, epistemological imperialism tends to be a practice of an established mighty authority that, by virtue of its longevity or scope of its power, has become too confident of itself. But epistemological imperialism may also be a practice of opposition that, from long life under a certain power, could only think of revolution as an expression of a right to the same power.
  • The universal is always imperialistic when the only knowledge sought through it is confirmatory rather than transformative knowledge.
  • Discovery, therefore, has from the point of view of epistemological imperialism only quantitative rather than qualitative promise: it adds more of what I already know, not more to what I know.
  • there was a revolutionary person residing deep inside the conformist, traditional person one had seen earlier. If we do not know how to see that hidden person, we will not see the revolution.
Ed Webb

Rouhani wins over Qom, for now - Al-Monitor: the Pulse of the Middle East - 0 views

www.al-monitor.com/...ear-talks-cultural-policy.html

Iran religion politics nukes diplomacy

shared by Ed Webb on 17 Mar 15 - No Cached
  • In the president's second trip to Qom, he sought the clergy’s support for the nuclear negotiations and his economic policies. The trip was noteworthy because Rouhani had to change his plans to visit Khorasan Shomali province. The people of Qom — the majority of whom voted for Rouhani in the presidential election — took to the streets and welcomed Rouhani upon his arrival. Rouhani appeared on stage and succeeded in drawing people’s support. During a public speech, he described himself and his administration as the “children of seminary” and ensured residents and senior clerics that he wouldn’t do anything in opposition to Islam and the interests of Iran. Rouhani then met with grand ayatollahs and senior clerics during meetings scheduled by his Chief of Staff Mohammad Nahavandian and his cultural adviser Hessameddin Ashena. Rouhani’s opponents and hard-liners didn’t stand idly by during his visit. They tried to tarnish the president’s image by spreading rumors that he had given money to workers to attend his welcoming ceremony. They also distributed night letters — or covert leaflets — against him.
  • Rouhani had successful meetings with grand ayatollahs, all of whom supported his policies and approved of his performance in the nuclear talks. Seemingly, they were also pleased with the Rouhani administration's cultural policies, given that we have not heard any condemnations of the Ministry of Culture from senior clerics since Rouhani's return to Tehran. Grand Ayatollah Vahid Khorasani’s compliments of Rouhani were the highlight of the trip. Khorasani, who rarely talks politics and is highly influential in Qom, told Rouhani, “You're one of the best presidents and are faced with overwhelming problems.”
  • Nouri Hamedani said, “The Iranian nuclear negotiators are pious, revolutionary and hardworking.” Likewise, Makarem Shirazi expressed his hope for reaching a conclusion in the nuclear talks
Ed Webb

Jadaliyya - 0 views

www.jadaliyya.com/...ate-Violence-New-Texts-Out-Now

history memory Morocco Amazigh book

shared by Ed Webb on 28 May 23 - Cached
  • demands by civil society to establish the truth about state violence during the “Years of Lead,” which refer to the period between Morocco’s independence in 1956 and the passing of King Hassan II in 1999. In the absence of accountability, history and historiography became a space where survivors of the Years of Lead found a sense of justice. 
  • Up until 2011, when Les Archives du Maroc was put in place to implement the ERC’s recommendations, Moroccan authorities showed no interest in creating an official archive. For sixty years, colonial and post-colonial documents of archival significance were either destroyed or left to decay. In some cases, civil servants did not know the importance of the archive and just destroyed it out of ignorance. The nationalist streak of the post-independence period must have also led some to destroy archives left by France out of this independence spirit.
  • issues related to Amazigh identity, Jewish emigration, and political imprisonment were simply censored
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  • 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
Ed Webb

Is Iran on the Verge of Another Revolution? | Journal of Democracy - 0 views

www.journalofdemocracy.org/he-verge-of-another-revolution

Iran protests revolution analysis uprising

shared by Ed Webb on 10 Mar 23 - Cached
  • the most severe and sustained political upheaval ever faced by the Islamist regime in Iran. Waves of protests, led mostly by women, broke out immediately, sending some two-million people into the streets of 160 cities and small towns, inspiring extraordinary international support. The Twitter hashtag #MahsaAmini broke the world record of 284 million tweets, and the UN Human Rights Commission voted on November 24 to investigate the regime’s deadly repression, which has claimed five-hundred lives and put thousands of people under arrest and eleven hundred on trial.
  • This is neither a “feminist revolution” per se, nor simply the revolt of generation Z, nor merely a protest against the mandatory hijab. This is a movement to reclaim life, a struggle to liberate free and dignified existence from an internal colonization. As the primary objects of this colonization, women have become the major protagonists of the liberation movement.
  • Since its establishment in 1979, the Islamic Republic has been a battlefield between hard-line Islamists who wished to enforce theocracy in the form of clerical rule (velayat-e faqih), and those who believed in popular will and emphasized the republican tenets of the constitution.
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  • Only popular resistance from below and the reformists’ electoral victories could curb the hard-liners’ drive for total subjugation of the state, society, and culture.
  • The Green revolt and the subsequent nationwide uprisings in 2017 and 2019 against socioeconomic ills and authoritarian rule profoundly challenged the Islamist regime but failed to alter it. The uprisings caused not a revolution but the fear of revolution—a fear that was compounded by the revolutionary uprisings against the allied regimes in Syria, Lebanon, and Iraq, which Iran helped to quell.
  • once they took over the presidency in 2021 and the parliament in 2022 through rigged elections—specifically, through the arbitrary vetoing of credible rival candidates—the hard-liners moved to subjugate a defiant people once again. Extending the “morality police” into the streets and institutions to enforce the “proper hijab” has been only one measure—but it was the one that unleashed a nationwide uprising in which women came to occupy a central place.
  • the culmination of years of steady struggles against a systemic misogyny that the postrevolution regime established
  • With the emergence of the “people,” a super-collective in which differences of class, gender, ethnicity, and religion temporarily disappear in favor of a greater good, the uprising has assumed a revolutionary character. The abolition of the morality police and the mandatory hijab will no longer suffice. For the first time, a nationwide protest movement has called for a regime change and structural socioeconomic transformation.
  • Over the years, headscarves gradually inched back further and further until finally they fell to the shoulders. Officials felt, time and again, paralyzed by this steady spread of bad-hijabi among millions of women who had to endure daily humiliation and punishment. With the initial jail penalty between ten days and two months, showing inches of hair had ignited decades of daily street battles between defiant women and multiple morality enforcers such as Sarallah (wrath of Allah), Amre beh Ma’ruf va Nahye az Monker (command good and forbid wrong), and EdarehAmaken (management of public places). According to a police report during the crackdown on bad-hijabis in 2013, some 3.6 million women were stopped and humiliated in the streets and issued formal citations. Of these, 180,000 were detained.
  • This is the story of women’s “non-movement”—the collective and connective actions of non-collective actors who pursue not a politics of protest but of redress, through direct actions.
  • the uprising is no longer limited to the mandatory hijab and women’s rights. It has grown to include wider concerns and constituencies—young people, students and teachers, middle-class families and workers, residents of some rural and poor communities, and those religious and ethnic minorities (Kurds, Arabs, Azeris, and Baluchis) who, like women, feel like second-class citizens and seem to identify with “Woman, Life, Freedom.”
  • The thousands of tweets describing why people are protesting point time and again to the longing for a humble normal life denied to them by a regime of clerical and military patriarchs. For these dissenters, the regime appears like a colonial entity—with its alien thinking, feeling, and ruling—that has little to do with the lives and worldviews of the majority.
  • The feminism of the movement, rather, is antisystem; it challenges the systemic control of everyday life and the women at its core. It is precisely this antisystemic feminism that promises to liberate not only women but also the oppressed men—the marginalized, the minorities, and those who are demeaned and emasculated by their failure to provide for their families due to economic misfortune.
  • A segment of Muslim women did support the Islamic state, but others fought back. They took to the streets to protest the mandatory hijab, organized collective campaigns, and lobbied “liberal clerics” to secure a women-centered reinterpretation of religious texts. But when the regime extended its repression, women resorted to the “art of presence”—by which I mean the ability to assert collective will in spite of all odds, by circumventing constraints, utilizing what exists, and discovering new spaces within which to make themselves heard, seen, felt, and realized. Simply, women refused to exit public life, not through collective protests but through such ordinary things as pursuing higher education, working outside the home, engaging in the arts, music, and filmmaking, or practicing sports.
  • At this point in time, Iran is far from a “revolutionary situation,” meaning a condition of “dual power” where an organized revolutionary force backed by millions would come to confront a crumbling government and divided security forces. What we are witnessing today, however, is the rise of a revolutionary movement—with its own protest repertoires, language, and identity—that may open Iranian society to a “revolutionary course.”
  • The disproportionate presence of the young—women and men, university and high school students—in the streets of the uprising has led some to interpret it as the revolt of generation-Z against a regime that is woefully out of touch. But this view overlooks the dissidence of older generations, the parents and families that have raised, if not politicized, these children and mostly share their sentiments. A leaked government survey from November 2022 found that 84 percent of Iranians expressed a positive view of the uprising. If the regime allowed peaceful public protests, we would likely see more older people on the streets.
  • Although some workers have joined the protests through demonstrations and labor strikes, a widespread labor showdown has yet to materialize. This may not be easy, because the neoliberal restructuring of the 2000s has fragmented the working class, undermined workers’ job security (including the oil sector), and diminished much of their collective power. In their place, teachers have emerged as a potentially powerful dissenting force with a good degree of organization and protest experience.
  • Shopkeepers and bazaar merchants have also joined the opposition. In fact, they surprised the authorities when at least 70 percent of them, according to a leaked official report, went on strike in Tehran and 21 provinces on 15 November 2022 to mark the 2019 uprising. Not surprisingly, security forces have increasingly been threatening to shut down their businesses.
  • Protesters in the Arab Spring fully utilized existing cultural resources, such as religious rituals and funeral processions, to sustain mass protests. Most critical were the Friday prayers, with their fixed times and places, from which the largest rallies and demonstrations originated. But Friday prayer is not part of the current culture of Iran’s Shia Muslims (unlike the Sunni Baluchies). Most Iranian Muslims rarely even pray at noon, whether on Fridays or any day. In Iran, the Friday prayer sermons are the invented ritual of the Islamist regime and thus the theater of the regime’s power. Consequently, protesters would have to turn to other cultural and religious spaces such as funerals and mourning ceremonies or the Shia rituals of Moharram and Ramadan.
  • During the Green revolt of 2009, the ruling hard-liners banned funerals and prevented families from holding mourning ceremonies for their loved ones
  • the hard-line parliament passed an emergency bill on 9 October 2022 “adjusting” the salaries of civil servants, including 700,000 pensioners who in late 2017 had turned out in force during a wave of protests. Newly employed teachers were to receive more secure contracts, sugarcane workers their unpaid wages, and poor families a 50 percent increase in the basic-needs subsidy.
  • beating, killing, mass detention, torture, execution, drone surveillance, and marking the businesses and homes of dissenters. The regime’s clampdown has reportedly left 525 dead, including 71 minors, 1,100 on trial, and some 30,000 detained. The security forces and Basij militia have lost 68 members in the unrest.
  • The regime’s suppression and the protesters’ pause are likely to diminish the protests. But this does not mean the end of the movement. It means the end of a cycle of protest before a trigger ignites a new one. We have seen these cycles at least since 2017. What is distinct about this time is that it has set Iranian society on a “revolutionary course,” meaning that a large part of society continues to think, imagine, talk, and act in terms of a different future. Here, people’s judgment about public matters is often shaped by a lingering echo of “revolution” and a brewing belief that “they [the regime] will go.” So, any trouble or crisis—for instance, a water shortage— is considered a failure of the regime, and any show of discontent—say, over delayed wages—a revolutionary act. In such a mindset, the status quo is temporary and change only a matter of time.
  • There are, of course, local leaders and ad hoc collectives that communicate ideas and coordinate actions in the neighborhoods, workplaces, and universities. Thanks to their horizontal, networked, and fluid character, their operations are less prone to police repression than a conventional movement organization would be. This kind of decentralized networked activism is also more versatile, allows for multiple voices and ideas, and can use digital media to mobilize larger crowds in less time. But networked movements can also suffer from weaker commitment, unruly decisionmaking, and tenuous structure and sustainability. For instance, who will address a wrongdoing, such as violence, committed in the name of the movement? As a result, movements tend to deploy a hybrid structure by linking the decentralized and fluid activism to a central body. The “Woman, Life, Freedom” movement has yet to take up this consideration.
  • a leadership organization—in the vein of Polish Solidarity, South Africa’s ANC, or Sudan’s Forces of Freedom and Change—is not just about articulating a strategic vision and coordinating actions. It also signals responsibility, representation, popular trust, and tactical unity.
  • if the revolutionary movement is unwilling or unable to pick up the power, others will. This, in fact, is the story of most of the Arab Spring uprisings—Egypt, Iraq, Lebanon, and Yemen, for instance. In these experiences, the protagonists, those who had initiated and carried the uprisings forward, remained mostly marginal to the process of critical decisionmaking while the free-riders, counterrevolutionaries, and custodians of the status quo moved to the center.
  • Things are unlikely to go back to where they were before the uprising. A paradigm shift has occurred in the Iranian subjectivity, expressed most vividly in the recognition of women as transformative actors and the “woman question” as a strategic focus of struggle.
  • Those who expect quick results will likely be dispirited. But the country seems to be on a new course.
Ed Webb

A crisis in Tunisia: Murder most foul | The Economist - 0 views

www.economist.com/...on-leader-forcing-islamist-led

Tunisia assassination politics ennahda Salafists heritage

shared by Ed Webb on 09 Feb 13 - No Cached
  • Tunisia’s worst crisis since the revolution that toppled the country’s long-serving, secular-minded dictator, Zine el-Abidine Ben Ali, who fled into exile in January 2011
  • In the past few months Islamist thugs have been taking the law into their own hands. Neighbourhood “committees to defend the revolution”, often including Nahda members who were political prisoners under Mr Ben Ali, have been accused of trying to intimidate opposition parties and have incurred growing hostility from more secular types. In December they violently broke up a trade-union rally.
  • The veneration of local saints across north Africa harks back to pre-Islamic Berber and sub-Saharan cultures. Muslim reformists in 19th-century Tunisia dismissed such traditions as demeaning and superstitious. Under Habib Bourguiba, the country’s first president after its independence from France in 1956, many shrines were turned into museums, cultural centres or even cafés. Others were officially tolerated for giving succour to people with medical or psychological worries. Nahda, which is close to the Muslim Brotherhood, has proclaimed an “Arab and Islamic identity”, implying distaste for shrine worship. But the desecrations obliged them to declare their respect for Tunisia’s diverse cultural and ethnic heritage.
Ed Webb

Erdogan's 'Now Or Never' Moment In Turkish-Kurd Peace Process - Al-Monitor: the Pulse o... - 0 views

www.al-monitor.com/...ce-process-kurds-jeopardy.html

Turkey PKK Kurds education language culture

shared by Ed Webb on 20 Aug 13 - No Cached
  • Ed Webb on 20 Aug 13
     
    The Kurdish side seems to be emphasizing political devolution, possibly quasi-federal arrangements, as the way to resolve the impasse between the strong unitary-state centralism of the Turkish Republic on the one hand, and Kurdish cultural aspirations on the other.
Ed Webb

Not Arab, and Proud of It | Foreign Policy - 0 views

foreignpolicy.com/...not-arab-and-proud-of-it

Tunisia Amazigh minorities language politics Bourguiba

shared by Ed Webb on 02 Sep 17 - Cached
  • Tunisia’s Amazigh-speaking population, estimated to be less than 1 percent of the country’s population of 11 million, is much smaller. Tunisia’s first president, Habib Bourguiba, and his successor, Zine El Abidine Ben Ali, both intent on forging national unity around the identity of the majority Arab population, pursued policies that oppressed and marginalized the group. So it should come as little surprise that Tunisia’s Amazigh saw the 2011 revolution as a chance to speak up about their grievances, revive their heritage, and preserve it from extinction.
  • Since 2011, many Amazigh have organized to push for more cultural and historical recognition. Houcine Belghith is a member of the Club of Amazigh Culture, a civil society that has taken advantage of post-revolutionary freedoms to overcome the long years of silence. “In the past, we were stripped of our right to be who we are, to protect our identity, and to speak our language,” he said. “They excluded us, marginalized us.”
  • Bourguiba’s strategy for marginalizing the Amazigh included resettlement plans aimed at pushing them to integrate with their Arab neighbors — a policy that succeeded to a considerable degree. Even so, though, a few isolated communities survived
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  • “Bourguiba did good things, but he also did some bad things,” said Jaloul Ghaki, president of the Tunisian Association of Amazigh Culture. “He sent us to school. He made sure we got an education. But his vision of Tunisia didn’t leave much room for our difference.” Ben Ali continued the basic contours of the policy, Ghaki says. “He suppressed the Amazigh language to preserve the unity of the country, as if the unity of the country depended solely on a common language.”
  • Tunisians don’t just eat and dress Amazigh. They also speak Amazigh. Modern Tunisian Arabic is full of Amazigh words (especially names for animals, such as fakroun for “turtle” or allouche for “sheep”). Many Tunisian place names, like Tataooine (which lent its name to a planet in the Star Wars movies) and Medenine, are of Amazigh origin. The name of the very country probably has its roots in Amazigh. Historians trace the word “tunes” to Amazigh inscriptions of the sixth century B.C., though it’s still unclear what the original word meant.
  • some accuse him of leading a separatist movement, while others attack him for advocating for the use of a language other than Arabic, which, they say, is “the language of heaven and the Quran.” “A lot of these accusations are rooted in ignorance,” he said. “Many people in Tunisia do not know that there is an Amazigh community. We once organized a peaceful protest in downtown Tunis. Some guy came to us told us to go protest in our own country. He thought we were Algerians or Moroccans.” Other Amazigh told me of Arab neighbors who accuse them of trying to break up the country, up to and including involvement in alleged Western conspiracies to undermine Arab civilization.
  • Grine, of the Amzigh club, said she would like to see it taught as an optional language in schools, alongside other foreign tongues such as Hebrew, Turkish, and Korean.
Ed Webb

Tunisia's Dying Jazz | Foreign Policy - 0 views

foreignpolicy.com/...ng-jazz-stambeli-chedli-bidali

Tunisia politics transition religion music art censorship Salafism

shared by Ed Webb on 28 Sep 17 - Cached
  • Bidali is one of the last living practitioners of stambeli, a uniquely Tunisian hybrid of musical genre, healing practice, and religious ceremony. It’s deeply rooted in the history of a specific community: the descendants of slaves brought to the region from sub-Saharan Africa during the eighteenth and nineteenth centuries. It also has close links to Sufism, an ancient form of Islamic mysticism that uses music, dance, and rhythm to induce trance-like states that are supposed to bring listeners closer to the essence of the divine
  • President Habib Bourguiba, Tunisia’s first postcolonial leader, gave state support to many forms of art, but stambeli wasn’t among them; it didn’t fit the modern image of the country he was trying to shape
  • while subsequent police crackdowns have landed Salafists of all stripes in jail, some of the trends they promoted, such as moral self-policing and austere interpretations of Islamic cultural heritage, have taken root in society. With its unorthodox religious associations, stambeli has found itself in the firing line
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  • because of the rising influence of orthodox interpretations of the faith, stambeli artists are careful to stress the monotheistic, Islamic essence of their practice
  • The origins of stambeli music resemble those of American jazz (even though the two genres don’t sound alike). In both cases, the musical traditions of former slaves combined with the diverse cultural influences of their new environments to create something radically new. Whereas slaves arriving in Louisiana mixed their music and practices with European, Caribbean, and American ingredients, slaves arriving in Tunis during the same period fused their animist practices with North African versions of mystical Sufism and orthodox Islam. Mounir Argui, a theater director and music producer who works with Bidali, says that the metal castanets that play such a prominent role in stambeli performances evoke “the sounds of chains and shackles” that the slaves once wore, while the chanting recalls the “moaning.”
  • the Tunisian state never prioritized the preservation of stambeli, focusing instead on the art and culture it considered highbrow
  • Many Tunisians see stambeli as an alien phenomenon associated with blacks, who are already widely viewed as not quite Tunisian. In post-revolutionary Tunisia, where asserting the Islamic character of the country has become an important political symbol for some, the pagan origins of stambeli also cause suspicion
  • As long as some Tunisians continue to see freedom of religion and freedom of art as mutually exclusive, the rare traditions like stambeli that manage to straddle both will find little space
Ed Webb

Ten Years After the Arab Spring, Tyranny Lingers On | Newlines Magazine - 0 views

newlinesmag.com/...the-tyranny-lingers-on

uprisings opinion analysis Tunisia Egypt Bahrain Syria Yemen Iran KSA Saudi Iraq Sudan Algeria Lebanon politics authoritarianism

shared by Ed Webb on 02 May 21 - Cached
  • The initial impulse behind the uprisings, the very impulse that led Bouazizi to self-immolation, lay in the fact that humiliated peoples, suffering from economic dislocation, political repression, and denial of basic human rights had grown impatient with their status as subjects and had risen, demanding their rights as citizens. Wealth redistribution, social justice, and good governance were as equal for those demonstrating en masse as regaining their lost karama — their dignity
  • Most of the political and intellectual debates that animated the early stages of the uprisings had their roots in the reformist movements and the intellectual ferments and the drive to modernize Arab societies that began in the first half of the 19th century
  • The Arab uprisings began as spontaneous protest movements led first by middle-class students and professionals who were then joined by workers and other social groups. The Islamists, skeptical at first, joined later. In a political landscape bereft of organized liberal and secular mass movements or political parties, with only defunct old Arab nationalists and leftists, it was a question of time before the Islamists would control the political square and hijack the uprisings.
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  • the repressive regimes shared one thing in common: All reacted with brute force to peaceful calls for empowerment and accountability.
  • Some of them, particularly those ruling heterogeneous states, brazenly weaponized religion, regionalism, sectarianism, and tribal and ethnic cleavages in their societies to divide and crush the uprisings
  • a stagnant economy remains the greatest threat to Tunisia’s stability and a major source of Tunisians’ discontent. Tunisia’s robust civil society made it possible, even during periods of political and security tensions, to conduct executive, legislative, and municipal elections democratically, although elected officials still display some of the discredited habits of the ancien régime. Ennahda, the main Islamist movement, proved adept at political transformation when its founder Rachid Ghannouchi declared the moderate Islamist party was abandoning political Islam. Ten years on, Tunisians are openly critical of their government’s failure to address their economic needs, forcing the youth either to immigrate to Europe or to join radical Islamists abroad. Ten years after Mohamed Bouazizi’s fiery end, disillusionment is the national mood.
  • The political, social, and cultural maladies afflicting Arab societies that were supposed to be swept away by the young activists have proven to be immovable
  • That does not mean that the spirit and the yearning for empowerment that animated the early phase of the uprisings have been irrevocably defeated. In recent years we have seen the populations in majority Arab states like Sudan, Algeria, Iraq, and Lebanon erupt in fury over their ossified, repressive, and venal regimes. In Sudan, the protests forced the military to oust Omar al-Bashir, their tormentor for 30 years. In Algeria, the mass protest forced the stagnant regime to end the 20-year reign of the ailing president, Abdelaziz Bouteflika. In both countries we have seen a glimpse of the hope and enthusiasm that animated those who went to the streets in 2011. So far the positive changes in Sudan and Algeria are not fundamental, but at least the protests have shaken two stagnant and moribund regimes.
  • The protests that rocked Iraq and Lebanon in 2019 also brought to the fore a new, emergent reality. Despite or partly because of the uprisings, the Middle East is less Arab today than at any time in a century. Iran is the dominant force in Iraq, Syria, Lebanon, and Yemen. Israel owns the skies over Syria, while Iran, Turkey, and Russia carve up zones of control and influence on the ground. In Iraq, Turkey has established military bases, and Iran pulls the strings of many militias. In Libya, Russia and Turkey continue to play their cynical proxy wars. In this “wounded time” many Arabs are living in the shadows of their more powerful neighbors.
  • The uprisings faced not only entrenched ruling classes but also deep-rooted patriarchy and religious and cultural traditions that are not amenable to swift and significant social and cultural change.
Ed Webb

Despite Limits on Freedom, Foreign Campuses Retain Value, Speakers Say - Global - The C... - 0 views

chronicle.com/...137703

GCC UAE dubai education universities freedom academia

shared by Ed Webb on 12 Mar 13 - No Cached
  • Dubai, one of the seven principalities that make up the small, oil-rich United Arab Emirates, is a growing destination for students from the Middle East, India, and China, making it a logical host for the Going Global conference, said the British Council, the British government's cultural and educational arm and the event's organizer. But recently the Emirates have been better known as the site of an academic controversy.
  • countries of the Gulf Cooperation Council, of which the U.A.E. is a member, are at the "cutting edge" of efforts to internationalize higher education, and that holding the conference in Dubai "contributes to the sterling efforts being made in countries like the U.A.E. and Qatar to open their societies to international debates."
  • The United Arab Emirates is home to 37 international branch campuses, which serve its large expatriate population. The government of Abu Dhabi, part of the U.A.E., is also financing lavish new campuses for New York University and the Sorbonne.
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  • Foreign universities are guests in the United Arab Emirates and need to be "aware of the environment they're entering," said Warren Fox, executive director for higher education at the Knowledge and Human Development Authority, a Dubai government agency that accredits and regulates foreign higher-education institutions. "If universities decided they could only go to countries with the same cultural and political values, they wouldn't go abroad at all," said Mr. Fox. "And I think they should, because of the benefits to students and to universities."
  • universities here must also obtain security clearances to hire academics, organize conferences, and invite speakers. In the wake of the Arab Spring, authorities have tightened restrictions on freedom of expression and arrested nearly a hundred human-rights activists and Islamists they accuse of plotting to overthrow the state
  • Dubai International Academic City, a "free zone" that is home to dozens of foreign universities
  • our subject is engineering. We don't teach politics
Ed Webb

Tunisian government dissolved after critic's killing causes fury | Reuters - 0 views

www.reuters.com/...politics-idUSBRE9150B820130207

Tunisia ennahda transition assassination

shared by Ed Webb on 07 Feb 13 - No Cached
  • (Reuters) - Tunisia's ruling Islamists dissolved the government and promised rapid elections in a bid to restore calm after the killing of an opposition leader sparked the biggest street protests since the revolution two years ago. The prime minister's announcement late on Wednesday that an interim cabinet of technocrats would replace his Islamist-led coalition came at the end of a day which had begun with the gunning down of Chokri Belaid, a left-wing lawyer with a modest political following but who spoke for many who fear religious radicals are stifling freedoms won in the first of the Arab Spring uprisings.
  • In Tunis, the crowd set fire to the headquarters of Ennahda, the moderate Islamist party which won the most seats in an legislative election 16 months ago.
  • Prime Minister Hamdi Jebali of Ennahda spoke on television on Wednesday evening to declare that weeks of talks among the various political parties on reshaping the government had failed and that he would replace his entire cabinet with non-partisan technocrats until elections could be held as soon as possible.
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  • The widespread protests following Belaid's assassination showed the depth of division between Islamists and secular movements fearful that freedoms of expression, cultural liberty and women's rights were under threat just two years after the popular uprising ended decades of Western-backed dictatorship.
  • The day before his death he was publicly lambasting a "climate of systematic violence". He had blamed tolerance shown by Ennahda and its two, smaller secularist allies in the coalition government toward hardline Salafists for allowing the spread of groups hostile to modern culture and liberal ideas.
  • Declining trade with the crisis-hit euro zone has left the 11 million Tunisians struggling to achieve the better living standards many had hoped for following Ben Ali's departure.Its compact size, relatively skilled workforce and close ties with former colonial power France and other European neighbors across the Mediterranean has raised hopes that Tunisia can set an example of economic progress for the region.Lacking the huge oil and gas resources of North African neighbors Libya and Algeria, Tunisia counts tourism as a major currency earner and further unrest could scare off visitors vital to an industry only just recovering from the revolution.
  • "There are political forces inside Tunisia that don't want this transition to succeed," Marzouki said in Strasbourg. "When one has a revolution, the counter revolution immediately sets in because those who lose power - it's not only Ben Ali and his family - are the hundreds of thousands of people with many interests who see themselves threatened by this revolution."
  • Ed Webb on 07 Feb 13
     
    For discussion Feb 7
Ed Webb

Do Egypt's Liberals Stand a Chance? - By Evan Hill | Foreign Policy - 0 views

www.foreignpolicy.com/...egypts_liberals_stand_a_chance

Egypt parties elections

shared by Ed Webb on 15 Dec 11 - No Cached
  • "If I wasn't a leftist Christian, I would've joined the Brotherhood,"
  • I pressed Sultan on what, then, separated Freedom and Justice from the Salafis on one side and liberals on the other. "Our party wants to give Egypt a confined freedom within the religion, with respect for Egyptian culture and tradition," he said. Salafis such as those in the Nour Party lack the political experience to be effective in parliament, he argued, while "liberals want to give Egypt a foreign freedom that is adopted from the West, a freedom that is disrespectful for the culture and traditions, and it doesn't really work well with the religion."
  • "There are still family mafias that are controlling everything. They're influential, own land, hand out favors; it's not necessarily about fear," Abeid said. "Only religious movements are challenging the families. They believe no one is above God, but they're doing it in a very backwards way." The men said Christians were feeling isolated by post-revolution sectarian violence that culminated on Oct. 9 in a bloody Army crackdown on a protest in Cairo at the state television building, known as Maspero, leaving 28 people dead. Minya governorate itself is no stranger to sectarian tension. In the town of Samalout in January -- before the revolution -- an off-duty policeman boarded a train and shot dead one Copt while wounding five others. When Coptic protesters gathered the same day at the Christian hospital where the victims were being treated, police fired tear gas, some of which landed inside the building. In August, Labib said, a church that had been built across the street from a mosque was "surrounded by Salafis" who demanded it be moved. They complained that prayers from both houses of worship were drowning each other out, despite the fact that Christians and Muslims observe different holy days. The crisis was resolved when a Christian agreed to allow the church to use his property if he could live on the church's old grounds, Labib said. He said he wanted to keep his Muslim friends and normal life as long as he could. "A lot of Copts are trying to leave to other countries as refugees," he said, and concerned friends were calling him regularly while he attended his second job as a shopkeeper, warning him not to stay out late. "There's no safety [and] a bad economy. Someone was kidnapped three days ago in Minya, and I don't feel like the country is very secure."
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  • Naguib feared the imposition of Islamic law -- cutting off the hands of thieves and forcing women to wear hijab. Abdelhalim shook his head. "That's a phantasm," he said. 
Ed Webb

Mobile phones, Internet essential in building democracies | Hamara News covers Politics... - 0 views

hamaraphotos.com/...l-in-building-democracies.html

internet development democracy acquire

shared by Ed Webb on 05 Sep 10 - Cached
  • Globally, one in 10 Internet users is a Muslim living in a populous Muslim community. Often young and digitally savvy, these users spread information independently of governments and beyond manipulation by cultural and religious elites. The researchers found that day-to-day civic discourse, not cyber terrorism, is the most important political aspect of the Internet in Muslim countries, and that the Internet is helping societies get better at running elections, providing civic services and exposing corruption. Researching their topic, Howard and his team determined that "The Digital Origins of Dictatorship and Democracy" would be the first book to move beyond potential and hypothetical relationships between the spread of communication technology, such as mobile phones and the Internet, and empirical evidence about democratic outcomes.
Ed Webb

Death metal rockers raise eyebrows in sedate Bahrain - CNN.com - 0 views

edition.cnn.com/...bahrain.metal.music

death metal Bahrain middleeast music censorship socialnetworking

shared by Ed Webb on 17 Mar 10 - Cached
  • "People don't accept the fact of metal being music and having fun. It's always in conflict with religion,"
  • In Bahrain, metal bands and their followers are often branded as Satan worshippers. Gigs are regularly shut down, and the movement largely stays underground to avoid public attention. Many groups rely on social networking sites like MySpace and Facebook to stay connected.
  • the rock and metal movement, which is mostly an expression of freedom
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  • A melting pot of different cultures, Bahrain boasts a diverse cultural scene. But partly because of small size of the country, it is often overlooked, said Al Shafei. "Noone looks at Bahrain as a place where talented musicians are emerging," she said. In fact, overall there's been little attention placed on the underground musical scene in the Middle East, which is one of the reasons why she's launching Web site Mideast Tunes.
Ed Webb

BBC News - The virginity industry - 0 views

news.bbc.co.uk/...8641099.stm

culture authoritarianism virginity Arabs medicine patriarchy

shared by Ed Webb on 25 Apr 10 - Cached
  • Muslim clerics are quick to point out that the virginity issue is not about religion. "We should remember that when people wait for the virgin's blood to be spilled on the sheet, these are all cultural traditions," says Syrian cleric, Sheikh Mohamad Habash. "This is not related to Shariah law." Christian communities in the Middle East are often just as firm in their belief that women should be virgins when they marry. Arab writer and social commentator, Sana Al Khayat believes the whole issue has much to with the notion of "control". "If she's a virgin, she doesn't have any way of comparing [her husband to other men]. If she's been with other men, then she has experience. Having experience makes women stronger."
    • Ed Webb
      Ed Webb on 25 Apr 10
       
      Yup - it's patriarchy, not spirituality. Then again, religions tend to reinforce patriarchy.
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