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By relying on "technocrats" and experts from the private sector, successive governments have sidelined the political and economic issues that were raised by the revolution since 2011: an economic development model, equality among regions, relationship to law enforcement, employment, etc.

from the 2019 "explanation campaign" to sidelining the people since the 25 July 2021 protests, the president’s brand of populism is a populism from above

reviving the practices of those authoritarian leaders who ruled Tunisia from 1956 to 2011.

This "organized oblivion of the social issues" was quickly combined with the democratic stalemate of the transition itself: it has imposed a growing lockdown of politics through a so-called technocratic rationale.4

the people in Kais Saied's project may be called on to be the basis of sovereignty, but they are only welcome to participate in local affairs. Sovereign issues remain within the prerogatives of the president who is elected by universal suffrage

the pitfalls of neoliberal de-democratization: "governance" to replace government, de-politicization, and increasing de-confliction of political stakes in favour of expertise

By claiming to be of the people and against the elites, Kais Saied breaks away from Tunisian political history which usually classifies the people as either "forward or backward thinkers,” in line with the most common trajectory followed by nations to catch up with Western modernization. He seems to align himself with those who, historically, have been left behind by the State, wanting to follow on the path of the revolution and its calls for equality.

The "restoration" occurred with the support of Ennahdha, by now allied with Nidaa Tounes, but it has paid for its normalization with a widening rift with its base and its activists who have grown tired of swallowing the insult (Law for Administrative Reconciliation that whitewashed the old regime, marginalizing transitional justice despite the abuses incurred by Ennahdha supporters under the old regime).

Raising once again the "the people want" slogan of the revolution, Saied asserted his position as a simple representative of the people. As the good populist he is, he would never specify this "people" to whom he claimed to be: no mention of social class, region, or other divisions fueling a political struggle over diverging interests. Simply put, an oligarchy in complete disconnect with the realities of the country, the “people”, had taken the reins. He, the outsider, embodied righteousness, integrity, and incorruptibility in a political space marred by a strenuous discourse on corruption for 10 years, and where the "fight against corruption" had become the only political prospect for a better future. As such, one could say that, to a fairly large extent, the election of Saied resulted from a misunderstanding: it was the image of Saied, incorruptible and "close to the people" that was elected rather than the democratic and populist project he proposed.

behind his so-called “from the people” discourse lies a paternalistic, vigilant, and pedagogical rhetoric, presuming the people’s ignorance, hence the need for those below to be enlightened by the more sophisticated

the idea of governance and dialogical participation among "stakeholders": the closed circle of donors-State-experts-civil society

The issues on the e-estichara platform (E-consultation) speak volumes in this regard. Citizens are called to express their views on issues (such as health, education, environment, agriculture, culture) "in their regions" and not "in the country." On the other hand, sovereign issues (police, the army, economy, currency, justice, diplomacy) are immediately excluded as topics under this democratic discussion.

The last months before the coup were marked by an open conflict between the president and the head of government over the control of the Ministry of Interior. Therefore, Saied carefully avoided alienating security services, a strategy that paid off given that on the evening of 25 July, the police and their unions sided with him.

Since the coup of 25 July 2021, Kais Saied has continued to appeal to "the people", claiming to represent their sovereignty and their will, while being the sole captain of the ship. In his opinion, his actions are a direct manifestation of the people’s will, thus erasing all elements of individual will and interests,8“Not having a will of their own and being the mouth of the people, the leaders can circumvent the risk of appearing part of the establishment. This strategy is primed to have an impact on the performance of the populist leaders, who can always claim to be on the right track (because the people is their master) and who can always disclaim requests of accountability (as they are truly irresponsible, having no will of their own)” Urbinati, Nadia. 2019. Me the People: How Populism Transforms Democracy. Cambridge: Harvard University Press. p.146 as is often the case with populist leaders.

Saied’s attempts to truly embody the people also involve categorically refusing to engage with political parties9Several political parties including Ennahda, as well as civil society organizations have called for "dialogue" in efforts to end the crisis through consensus, seeking to take up a national dialogue chaired by a quartet of civil society organizations (the General Union of Tunisian Workers (UGTT), the Tunisian Union of Industry, Trade and Handicrafts (UTICA), the Human Rights League and the National Bar Association of Tunisia), following the assassination of Mohamed Brahmi in July 2013. This request was curtly refused by Kais Saied during an interview with the Chairman and Chief Executive Officer of the Grain Board on 5 August 2021. and civil society actors or deal with the media (the Tunisian press has never been invited to any press conference he has held, and there is no official presidential spokesperson to whom the media could reach out). Saied refuses to go through middlemen, based on the desired osmosis with “the people”.

popularity could refer to the approval given to a person or specific actions, measured by polls and approval rates. Based on this understanding, Saied could be considered popular, although the recent numbers show a downward trend.13

if popularity indicates the capability of a person or specific actions to generate popular mobilization,14Differentiating between populism and demagogy, Federico Tarragoni wrote: "[The populist rhetoric] must produce a decisive action amongst the people, to make them political subjects (even if it means dominating and subjugating them, of course). It must generate accession processes, conflicts and demands, and dynamics of mobilization and awareness: anything that, within a population, can lead to the emergence of a people that deliberates, judges, acts, demands and monitors. In other words, the evocation of the people must be a true call aiming to bring them into being." Tarragoni, Federico. 2019. L'esprit démocratique du populisme. Paris : La découverte p.75-76. For more on how populism can unleash organizational skills, see the work of Jacques Rancière. then Kais Saied's ability to mobilize has shrunk because of the exercise of power and because, in short, he has become a "statesman", although he so wishes to continue to portray himself as the "man of the people".

The coup carried out in the name of the "people" did not create a space allowing the "people" to have a say in politics and to make their voices heard – as demonstrated by the low levels of participation on the E-estichara platform, a portal intended to be the basis of the institutional reform Saied seeks.

he affirmed that he had come to deliver his speech in Sidi Bouzid to set himself apart from the protesters rallying against him in the city centre of Tunis, implying that "the others" were "elitists" while he was "of the people". Therefore, the only reason for addressing the public was to respond to “enemies” (and not exactly because he had anything particular to say to the “people”). Saied was thus taking on the “enemies” head-on: leaving the people to do nothing but watch a war between the self-proclaimed "champion of the people" and the "enemies of the people".

the existence of an enemy “persona” is necessary for every populist leader, to be used as a pretext to evade political responsibility

By emphasizing the ever-renewed need to fight in the name of the people against their enemies and their conspiracies, Saied refuels the waiting politics. As a result, Tunisians have found themselves in prolonged powerlessness because of the populist leader and the so-called efforts he made in the name of putting people back in power in the face of a parliamentary regime plagued by divisions.

In addition to arrests, house arrests, the conviction of activists and opponents, and police violence against journalists and civil society actors, Kais Saied’s style of ruling ever since he became the sole captain of the ship ticks all the boxes of personal and authoritarian power that Tunisians have known all too well since 1956:  the use of women as a measure of progressiveness, the ubiquitous presence of acts of State, and peculiar legal "instructions" in his exercise of power, the rhetoric of "enemies", "traitors", and "foreign conspiracies", and of course, surprise visits and the removal of administrative officials according to accidents and incidents. This form of authoritarian centralization combined with a refusal to take political responsibility for failures is far too familiar to anyone acquainted with the history of authoritarianism in Tunisia, to take Saied seriously when he claims to stand with the Revolution.

Saied is doomed to sink into authoritarianism, with plenty of help from a justice system and a police force that still follow a draconian legal arsenal, kept from the days of the dictatorship. In fact, in 11 years of "democratic transition" that was supposed to rid the people of a police state, no political party has ever sought to challenge that legal system

The repeal of the directive that banned Muslim women from marrying non-Muslim men comes a month after Essebsi announced his intention to change laws about gender inequality in inheritance. This proposal was lauded as bringing about a necessary legislative reform, but also criticized as an attempt at revivifying the modernist-secularist divide in the country. But the Islamist party Ennahda didn’t take the bait. It refrained from publicly opposing the reform of inheritance law and the repeal of the 1973 marriage law. Whether or not the president’s objective in proposing these changes was to force Ennahda to take a stance against “progress” and gender equality, this strategy did not work. Ennahda has refrained from opposing any of these so-called modernist projects.

while it is true that the nexus of corrupt business elite, police and government media is winning back significant power, the vote of the amnesty law has also triggered a unique display of protest and resistance that was utterly unimaginable under Ben Ali

while the old regime tactics remain active in Tunisia, the collective public energy of the 2011 revolution is still alive

I wanted to understand how they sought to imagine and build a world greater than the sum of their religious or ethnic parts—commitments that remain evident, if one is prepared to recognize them, in Lebanon, Syria, Iraq, Palestine, Jordan, Egypt and beyond. I call this modern iteration of coexistence the “ecumenical frame” to underscore the modern active attempt on the part of individuals and communities in the region to both recognize the salience of religious pluralism and yet also to try and transcend sectarian difference into a secular, unifying political community

Tribalism, communalism and sectarianism all refer to parallel formations in Africa, South Asia and the Middle East respectively that assume an unchanging essence that separates members of a single sovereignty or putative sovereignty. They are all static ideological interpretations of pluralism, and have all, to a greater or lesser degree, been massively influenced and even in many ways formally classified and invented by Western colonial powers

subject to conflicting interpretations that valorized “real” religion and demonized sectarianism, often in contradictory and conservative modes, but also in more liberal and even radical ways

The Orientalist view of sectarianism frequently analogizes sect as “like race” and, furthermore, it assumes that sectarian differences are inherent cultural and political differences similar to race. What do you think is the relationship of sect to race?  How should race figure in the story of coexistence you relate?

the Orientalists idealize the West in order to Orientalize the East. Second, as you suggest, this view transforms religious pluralism in the Middle East into a structure of age-old monolithic antagonistic communities so that one can speak of medieval and modern Maronites, Jews, Muslims and so on as if these have been unchanging communities and as if all ideological diversity in the Middle East ultimately is reducible to religion and religious community

The religious sect is conflated with the political sect; the secular is understood to be a thin veneer that conceals the allegedly “real” and unchanging religious essence of the Middle East. This view is dangerous, misleading and tendentious.

both race and sect urgently need to be historicized and contextualized—race belongs to US (and Western) political vocabulary; sect to Arab political vocabulary. Both the notion of age-old sects and that of immutable races are ideological fictions that have been manipulated to serve power

US scholars Barbara J. Fields and Karen E. Fields have suggested we think of “racecraft” rather than “race relations” to underscore the ideological fundament of racist thinking that appears totally natural to its proponents. As I allude to in my book, so too might we think of “sectcraft” rather than sectarian or communal relations, both to underscore the ideological aspect of sectarianism and to emphasize the amount of work that goes into making sectarianism appear to be inherent, inevitable and unchangeable

to trace how an extraordinary idea of Muslim and Christian and Jewish civic and political community rooted in secular equality went from unimaginability to ubiquity in the course of a single century, and nowhere more so than in the Arab East after 1860

many scholars gravitate toward using categories and experiences that emerge in the US context and apply them, sometimes indiscriminately and often very problematically, to other parts of the world. I think it is important at some level to respect the fact that in the modern Middle East, progressive scholars and laypeople, men and women belonging to different religious communities, have throughout the twentieth century typically described and conceptualized their struggles against injustice and tyranny as struggles against sectarianism and colonialism, but not necessarily as a struggle against racism.

the national polities of the post-Ottoman period in the Arab East were established by European colonial powers. These European powers massively distorted the ecumenical trajectory evident in the late Ottoman Arab East. First, they broke up the region into dependent and weak states, and second, they divided the region along explicitly sectarian lines

the colonial dimension is crucial, and it clearly separates the US and the European period of nationalization from that of the colonized Middle East

why the investment in and privileging of certain epistemic categories of domination as opposed to others? The question of migrant labor illustrates how race and class and geography and history are intertwined in very specific ways—the Middle Eastern cases (whether the Gulf or in Lebanon) are indeed different from that of the history of migrant labor in the United States, which has always been implicated in settler colonialism.

One key difference, of course, between modern Western colonialism and early modern Islamic empires is that the latter, like their early modern Christian counterparts, did not pretend to uphold liberal representation, political equality or self-determination. So, temporality is one essential difference: ethnic, racist or sectarian discrimination in the Islamic empires was not justified or imagined as a benevolent burden to uplift others into an ostensibly equal level of civilization. There was no pretense of a colonial tutelage to help natives achieve independence in the fullness of time

In the Ottoman Islamic empire, there were indeed professions of Islamic superiority, notions of ethnic, tribal and religious discrimination, forms of bondage and slavery, and myriad chauvinisms and prejudices tied to kinship, geography, language, culture and ethnicity and so on, but not a notion of biological racism or the obsession with racial segregation and miscegenation that has been the hallmark of modern Western colonialism

a new and distinctive defensiveness among leading Muslim Arab intellectuals—that is, their need to defend Islam and Islamic society from missionary and colonial assault whilst also embracing or reconciling themselves to compatriotship with Arab Christians and Jews. This defensiveness persists

the great problem of scholars and governments in the West who have long instrumentalized and Orientalized discrimination against non-Muslims to suggest that there is some peculiar problem with Islam and Muslims

I think that scholars of gender and women’s history have a lot to teach us in this regard: that is Arab, Turkish, Iranian and other scholars who have explored the long history of gender discrimination—who have defied the fundamentalists—without succumbing to racist Orientalism or self-loathing

really historicize! It really is an effective antidote in the face of those who peddle in chauvinism, racism, sectarianism, tribalism and communalism

Perhaps Barak's political career has simply been a reflection of the inevitable Israeli shift to the right given 40 years of occupation and the ongoing inability to create a liberal narrative for what the marriage of a Jewish and democratic state might look like. Many though would argue that Barak himself, more than Lieberman or Netanyahu or any other politician, has been the harbinger of the deeply illiberal winds blowing through Israeli politics today

The opposition has been strengthened, not only numerically but also by removing the fig leaf of national unity and centrist positioning that Netanyahu's government claimed by virtue of Labor being a partner. While it is true that Ehud Barak and the other four ex-Laborites are still there, the storyline in the media and in the political world will be unequivocal - that this was a cynical and self-indulgent move by Barak and friends, and that anything remaining of the social-democratic or center-left parliamentary camp in Israel now exclusively resides on the opposition benches. It will also now be easier for Livni to paint this government as a narrow rightist religious coalition (although to be fair, the government was doing a rather good job of that on its own).

Netanyahu will now be more dependent than ever on the Shas and Yisrael Beiteinu parties and their respective leaders, Interior Minister Eli Yishai and Foreign Minister Avigdor Lieberman.

The Labor Party split serves to clarify rather than change the existing political dynamic - one of absolute impasse on the Israeli-Palestinian front. There is no prospect of meaningful change being generated internally by the Israeli side. Netanyahu is now under even less and perhaps no pressure from his coalition to do anything on the peace front. The US has so far decided not to step into this vacuum with a clear effort of its own

The very phenomenon of military generals going straight into politics, the story of Ehud Barak, is a problematic one. The inability to sustain democratically functioning party political structures which citizens are intimately involved in would be devastating for Israel. Many of Israel's parties are religious or strongman fiefdoms, and the traditional parties of the center have either not yet established proper procedures (Kadima), seen those procedures eroded (Likud), or simply collapsed (Labor). Israel's parliamentary democracy cannot survive if representative party political structures fall by the wayside.

Faced with all of this, the US may throw up its hands. In fact, distancing itself from a discredited and demeaning peace process might well be one of the better options that the US has. Were the administration to tell the parties that it is ready to reengage only when they themselves demonstrate real seriousness and purpose or to be more honest and also more risky, to lay the dead cat at Netanyahu's door, then some US credibility might be restored the domestic debate inside Israel could be constructively shaken up.

In effect, Likudniks have been running all of Israel's four largest parties

For the time being, Israel's future will be decided according to how political and ideological arguments play out within the Likud revisionist camp. That is a reality that would have seemed inconceivable to Israel's founders, although they are perhaps partly to blame for never developing a sufficiently progressive and inclusive vision of Israeli democracy, ceding the ideological debate at key moments to a more narrow, nationalist agenda which eventually became the majority and is now utterly hegemonic.

if Israel is to be a functioning liberal democracy long into the future, one that is in any way recognizable to its supporters in the West (who are not religiously-oriented), then a new progressive camp will ultimately have to build itself. That camp will not emerge from the Knesset machinations of factions within factions of a party. It would have to be part of a longer process that thoroughly examines Labor's failings and that creates a new and progressive democratic story of Israel and Israel's future.

Despite the (now somewhat revised) calming assessments of Israel's outgoing Mossad chief regarding Iran's nuclear program, Netanyahu has also been upping the ante on that front, demanding that a credible military threat be on the table. Add to the mix the renewed tensions in Lebanon; the replacement of the current crop of somewhat cautious leadership figures in Israel's security establishment (the heads of the IDF, Mossad, and Shin Bet have either just switched or are about to); Barak-Netanyahu's need to show leadership and purpose and their willingness to work with an equally willing Republican congressional leadership in cornering Obama -- a period of instability and brinkmanship replete with danger may well be on the horizon

Jabotinsky was a territorial maximalist in his time and committed to the role of force and power in achieving the goals of Jewish nationalism.  But he also was in many ways a pragmatic realist and actually a liberal when it came to equality for Arabs. Israel is facing a choice between a fascist mutation of Jabontinskyism and a liberal mutation of Jabotinskyism, and with Labor dead, it is a Likud family affair.

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

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

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

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

49 per cent of residents under the age of 20

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

He was elected to parliament in 1989, becoming speaker from 1990 to 1991. He then ceased to play a role in politics and disappeared from public life

From 27 February to 13 December 2011, he administered his country’s affairs during the crucial first part of the interim phase that saw the election of the Constituent Assembly charged with drafting a new constitution

Essebsi founded the liberal Nidaa Tounes Party, which won a majority in the presidential and parliamentary elections in 2014 against stiff competition from the Islamist Ennahda Party. Essebsi then served as president of Tunisia until his death on 25 July

While he often came under the glare of his political adversaries for his affiliation with the former regime, he was nevertheless widely recognised as a patriotic leader who put his country’s national interests first as he navigated the political fluctuations at home and kept his country aloof from the political squabbles in North Africa and the Middle East.

Despite his major differences with the Tunisian Islamists, Essebsi was able to sustain a form of consensus, albeit fragile, for several years with the main exponent of this trend, the Ennahda Party.

In keeping with his progressive outlook, Essebsi championed a controversial bill granting Tunisian Muslim women the right to marry non-Muslims and an equally controversial bill calling for gender equality in inheritance rights that he had submitted to parliament in August 2018. He also had to deal with the thorny question of the election of members of the country’s Constitutional Court, interrupted as a result of partisan disputes and rivalries. Neither the inheritance rights nor the Constitutional Court question has yet been resolved

Revolutions in other countries of the MENA region have also shown clear indications of strong feminist expression. Sudan, Algeria, and more recently Iraq, have witnessed a significant mobilization of young feminists, often calling for women demonstrating against oppression and violence and always framing their demands within a call for change and transformation towards the rule of law, justice, equality, and dignity for all.

The main characteristics of what we are observing during the ongoing revolution is certainly a feminist movement that is intersectional, that emphasizes agency and bodily rights, has a critical and deep understanding of linkages and connections, and uses different modern and creative strategies for mobilization and communication including social media. But critically, the movement is not limited to or bound by geographical or thematic confines, but rather moves away from defining gender as a binary, and employs an all-inclusive and an uncompromising approach to its understanding of human rights

how do we collect the significant indigenous knowledge produced every day by young feminists who, for the first time, have reclaimed both space and voice from the older generation of feminists, as well as from Northern-based feminists?

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.

Egypt normally buys strategically to ensure that it has wheat stocks equal to at least six months' consumption in its silos. It relies heavily on imports to feed its 84 million people; half of the wheat they consume is imported."This is lower than they historically have carried in the past," a European trader said, commenting on the new figures. Shipments expected from the United States in the coming weeks will help maintain the current levels, the trader added."However, I think Egypt's private buyers or GASC need to buy an additional 800,000 to 1 million tonnes of wheat for shipment before the end of May when their local crop becomes readily available, to keep an adequate level of stocks."

weak Egyptian pound has pushed up the cost of wheat imports paid for in dollars

the Revolution did not bring the Islamists to power, rather they seized power in the context of the elections that followed. Notably, it is by shifting debates into the field of identity that they could win these elections, while parties, notably the left, failed to build a single and audible speech in the confusion that reigned

the revolution did not take place in a “fallow” social field or a tabula rasa. The national movement and the struggle for independence contributed to the formation of political and administrative elites. Bourguiba's long reign was not only terror and could not prevent the development of a strong trade union movement, or of a feminist movement still active despite its appropriation under the Bourguibist regime, who built an image of liberating the country and its women,[3] and then under the Ben Ali dictatorship, who used it as an excuse to earn its stripes of modernist despotism, fighting against the Islamist threat. This wealth of mobilization and the social movements’ vigor has had a paradoxical fate: they have produced highly recognized characteristics of modern Tunisia (notably secularism and the status of women), while being the victims of a repression

the extent of the crackdown on leftist movements from 1968 to 1978, under the Bourguiban power, which eventually struck the Islamists, led to the implementation of a "selective" education of contemporary history in primary and high schools, and the Benalist propaganda simply replacing that of Bourguiba

the constitution of the party led by former Interim Prime Minister, Beji Caid Essebsi, Nida Tounès. Such an agglomeration of political forces would have been unimaginable a few years earlier. Indeed, this party brings together many of the former partisans of Ben Ali’s regime - and Bourguiba’s – and, like Essebsi himself, a fraction of the post-communist left under the banner of the struggle against the Islamists and for Tunisia’s modern identity. There are those who have been adversaries for a long time, employing a platform that takes great care to remain on the side of national identity (especially vis-à-vis the outside world), of "progressivism," and of modernity, to avoid social and ideological issues. He stands in front of Ennahda as its mirror image. The emergence of such a force, unknown in terms of electoral score and what this might represent, shows the effect of "retrospective treason" produced by the passage from a revolutionary situation to a new context of electoral democracy. Meanwhile, it gave neither the time nor the effort to develop social positions establishing democracy. The press is weak and most often simply amplifies the voices of political actors without deepening the issues. Associations are quite present but very few of them have taken up the question of democracy, with the possible exception of those who were involved during the campaign

The union has also reaffirmed its independence and willingness to engage itself "alongside civil society and the Tunisian people in its diversity to defend not only the working masses, but also and above all, the Republic and its institutions.[6]” It is not surprising that the UGTT is the only prevailing force. It relies on its 517,000 members, its territorial coverage, and its history.

Here, there seems to be a form of necessary betrayal of the "democratic revolution”—difficult to perceive and to decrypt, bitter to those who experience it, but which certainly does not amount to one party’s representative takeover over the rest.

above all a failure of Egypt’s political class

the vast majority of Egyptian political forces opted to negotiate with the SCAF—much as they had under Mubarak and his predecessors—rather than find ways of working together, giving the ruling military council a virtual free hand to manipulate the process and sowing the seeds of future instability

For all its electoral prowess and mastery of retail politics, the Muslim Brotherhood has been spectacularly inept at nearly every other aspect of politics

Faced with periodic unrest and a recalcitrant bureaucracy the Brotherhood may finally be starting to realize that there is more to politics than elections, and that its ability to govern—at all if not effectively—requires a modicum of good will and political consent

Despite representing sizeable constituencies, the various secular, liberal and revolutionary groups that make up the opposition camp remain highly fractious and lack both a coherent political vision and a reliable political base on the ground. In lieu of a strategy, opposition forces continue to fall back on the over-used and increasingly ineffective tactics of protest and boycott. In addition, the opposition has failed to cultivate and mobilize what should have been a natural constituency: the highly energized but politically unsavvy youth movements that spawned the Jan. 25 uprising and that have remained a vanguard for change ever since

If the Brotherhood presides over a government that cannot govern, the NSF represents the equally absurd specter of an opposition that won’t oppose

In addition to crippling basic governance, Egypt’s chronic instability is steadily eroding basic law and order and battering its already shaky economy—all of which fuel the cycle of unrest

Despite high levels of enthusiasm in the early stages of the transition, voter apathy has increased steadily over the past two years. Each round of voting has witnessed successively lower voter turnout, culminating in December’s constitutional referendum in which just 32% of eligible voters turned out

Egyptians have no choice but to learn to deal with each other. Like it or not, Egyptians may have no choice but to engage in a genuine national dialogue aimed at reaching a broad-based consensus. Indeed, a credible process of consensus-building may be the only way to militate against the Brotherhood’s majoritarianism and the opposition’s spoilerism

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

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

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

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

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

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

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

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

The massive fall in oil prices from over $100 per barrel in early 2014 to under $30 by January 2016 was caused primarily by then-Saudi Minister of Petroleum Ali al-Naimi’s strategy to gain market share for the kingdom and hurt the U.S. tight oil (or “shale”) industry by allowing the market, not OPEC interventions, to set prices.

While Riyadh has cranked up its production from mid-2014 to today by over a million barrels a day (to a peak of 10.7 mbpd in August this year), its fiscal position has taken a serious blow, with the budget deficit rising from 3 percent of GDP to 16 percent in 2015

The resilience of U.S. shale makes the argument that OPEC has experienced a resurrection a fragile claim. The cartel can probably raise prices in the short term through an output cut, but it will only be so long, perhaps already by mid-2017, before the U.S. shale industry revives and grabs any market share conceded by OPEC in a higher price environment. This will ultimately bring prices lower again, all else being equal.

Within OPEC, while other Gulf Co-Operation states, namely Kuwait and the United Arab Emirates, may be prepared to make a small cut to their production, key producers like Iraq and Venezuela are in too difficult a fiscal position to agree to any major cut.

Outside OPEC, Russia reached a production record of 11.1 mbpd in August, eclipsing Soviet levels. Being so close to the maximum anyway, Russia has little to lose by supporting the OPEC output cut and agreeing not to raise production further. Yet the Kremlin is unlikely to impose actual cuts on the range of oil companies that operate in the country.

In the short term, it seems Riyadh’s fiscal position was under such pressure from low oil prices that something had to give. While the kingdom has eased the fiscal pressure by starting to issue sovereign debt, the burn rate through its foreign reserves has been relentless (from about $740 billion in mid-2014 to $550 billion today) as it has attempted to defend the currency in the face of substantial capital flight from the country since the oil price crash in 2014.

Climate change will plainly be a major problem of the 21st century, and the world is moving away from fossil fuels: game over for an unreformed Saudi Arabia.

Saudi Arabia will face hard years ahead as the oil market increasingly looks to U.S. shale, not OPEC, as a handrail to oil prices on the supply side. However, this might well be the jolt that Salman needs to push through painful but necessary reforms

Despite radically different attitudes and levels of experience, deputies from all factions took their task overwhelmingly seriously and debated in an open and fruitful atmosphere. The time factor was decisive here. Though criticised by some as “lengthy” and “not efficient”, the fact that the NCA took two and a half years (instead of one as planned) contributed to the creation of cross-party trust – which became one of the “secrets” behind NCA’s success. 

the constitution, as Moncef Cheikh Rouhou, member of the Democratic Alliance in the NCA, has explained, could have been finalised as originally scheduled in December 2012. But then, “we would have received only 70% support, but we wanted to have almost all people agreeing to it.” The “we” includes the Ennahda representatives, who agreed to renounce Sharia as the principle source of legislation and to preserve women’s full equality – not complementarity – to men.

The blatant failure of the Muslim Brothers in Egypt brought all the opponents in Tunis back to the table.

The enduring contribution of external players constituted a third factor that contributed to the NCA’s success. Particularly the influential UGTT trade union, not least with the inclusion of the Employers’ Association UTICA, the League of Human Rights LTDH, and the Bar Association of Lawyers in the “National Dialogue” roundtable meetings, who pushed for keeping talks about the 149 constitutional articles ongoing.

Ennahda remained the only party that continued to favour parliamentarism, while almost all other parties supported semi-presidentialism. A directly elected president, with the major say in foreign, security and defence policy, should counterbalance the prime minister and his cabinet who gain legitimacy from their parliamentary majority. The first is to be expected a secularist, while the latter most likely will be a political Islamist.

high risk of permanent conflict between the head of state and the head of government

It recognizes the right to protection of personal information and limits government access to personal records.

The struggle between supporters of the old secular but authoritarian elite, who have held power since 1923, and the AK government is likely to continue despite the government’s narrow victory.

The Istanbul Stock Exchange 100 index rose 2.7 percent yesterday to a record, helped by the referendum results. Erdogan, 56, has plenty to brag about in the Turkish economy. “A Turkey that in 2002 was the 26th-largest economy in the world is now the 17th,” he said in a speech in Ankara on June 29. “Turkey is being talked about as an example for the world. We’re being watched with envy.” Under the AK Party, the government has tamed the inflation that plagued the country for decades. Since early 2004, consumer price increases have been no more than 13 percent. That’s a victory in Turkey, where the inflation rate touched 73 percent as recently as February 2002 and was even higher, on average, throughout the 1990s.

Arbitrary arrest, detention, torture, and disappearance still take place

no constitutional system

Moreover, it is clear is that for all the rhetoric about "revolution" and the "state of the masses" the Libyan leadership has squandered much of the country's wealth twice over: on foolish projects at home and costly adventures abroad.

Libya, with a per capita oil output roughly equal to that of Saudi Arabia, boasts few of the advances - the urban and transport development,  educational and health facilities - that the oil-endowed Gulf states can claim

Libya has not introduced significant changes to its political system, and especially not with regard to human rights or governance. The Jamahiriyah remains in 2009 one of the most dictatorial as well as opaque of Arab regimes. Its 6 million people enjoy no significant freedoms

The improvement in Libya's international profile in recent years reflects the abandonment of the regime's nuclear-weapons programme and its policy of hunting down Libyan dissidents living abroad (including their kidnap and murder).

For Libya's reputation among other Arab states and peoples is abysmal, if the state is not actually an object of contempt.

Libya is far from the most brutal regime in the world, or even the region: it has less blood on its hands than (for example) Sudan, Iraq, and Syria

ruled for forty years with no attempt to secure popular legitimation.

The Libyan people have for far too long been denied the right to choose their own leaders and political system - and to benefit from their country's wealth via oil-and-gas deals of the kind the west is now so keen to promote. 

Victimhood has been Nahda’s signature

pieces of political theater: Nahda is trying to inscribe itself in the annals of a revolution from which, as an organized political force, it was largely absent.

January 30, he and his movement increasingly defined the themes for the post-Ben Ali transition.

the Committee to Defend the Revolution, an alliance of 25 organizations including the powerful General Union of Tunisian Workers, the National Lawyers’ Movement, the Tunisian League of Human Rights and the Communist Workers Party of Tunisia, a group that is particularly strong among university students.

The women among the activists are particularly keen to safeguard the country’s personal status code, which bans polygamy, grants women equal pay and permits the legal right to abortion.

To national and foreign media alike, Ghannouchi has said that the code derives from shari‘a; that wearing hijab is a matter of personal choice; and that stoning and amputation cannot be seen as contemporary punishments.

In policy, alliances and even ideology, it would seem that Nahda’s future is to be the Tunisian equivalent of Turkey’s Justice and Development Party: an Islamist movement that operates within the confines, if not of a constitutionally secular state, then of a heavily Europeanized and secularized one.

No one knows the salafis’ strength. Most think the groups are small. But, powered by Saudi money and the fervor of Tunisian cadre who learned their creed in the Afghan and Pakistani jihad, they could grow, especially if the economy remains in rough shape.

One of the very few political parties the Higher Committee barred from running in the July 24 elections was Hizb al-Tahrir, a salafi youth movement that had called for an Islamic caliphate and the abolition of political parties.