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When the nuclear negotiations that led to the 2015 deal were going on, Zarif’s team faced a propaganda campaign of opposition from the IRGC and its long tentacles in Iranian media. Despite Zarif’s personal loyalty to Supreme Leader Ali Khamenei and the latter’s continued open support for him and for the talks, the IRGC constantly attacked Zarif. It has long been axiomatic that the Guards’ interest lies in closer ties with Russia and China and avoiding Iran’s integration in the global economy.But in the interview, Zarif gives details as to how the IRGC actively worked to sabotage the deal’s implementation after it was reached. According to him, Soleimani’s celebrated trip to Russia to meet with President Vladimir Putin in July 2015, was done on the initiative of Moscow with the expressed aim of “destroying” the nuclear deal.

Zarif’s sharp words against Russia are not news for those who know him. He has long emphasized the need for Iran to have better relations with the West. In the interview, he also says what many on the Iranian street have long believed (although this is sometimes mocked by certain pundits as unsophisticated thinking): If Iran relies too much on Russia and China, to the detriment of its ties with the West, they will take advantage of Iran.

Ironically, Zarif is, in a sense, more of a true believer than many in the IRGC. He genuinely appears to be under the illusion that the ideals of the Islamic Republic still have popular support and that Iran should rely on them instead of brute force. Few in the IRGC think so, and many seem to be aware of how widely discredited these ideals are among average Iranians.

Speaking for the entire Iranian regime on the world stage has been at the heart of Zarif’s lifelong ambition. His experience and knowledge of America’s culture and political system have kept him at the top of that portfolio for decades, making him, in essence, too valuable to get rid of. Even prior ructions with the IRGC couldn’t sink him. For instance, following the Iran-Iraq War negotiation debacle in 1988, many of the New York Boys were marginalized or even driven to exile. Not Zarif, who got promoted and served for 10 years as Iran’s deputy foreign minister. Following the conservative Mahmoud Ahmadinejad’s election to the presidency in 2005, Zarif also stayed on as Iran’s envoy to the U.N. — at the insistence of Khamenei.

the hard-liners’ favorite moderate for a reason. He has never wavered from supporting the first principles of Khomeinism and has repeatedly defended its support for groups such as Lebanon’s Hezbollah or the Palestinian Hamas and Islamic Jihad.

The manner of the audio file’s leak and its source has been a source of incessant chatter in the Iranian public sphere. Some Zarif supporters (including the Rouhani administration itself) have claimed it was a treacherous act aimed at undermining him as a credible diplomat. On the other side, “Akhbar o Tahlilha,” the public bulletin of the IRGC’s Political Department, attacked Zarif, defended Soleimani, and mockingly asked the foreign minister: “Why should a Foreign Ministry that is incapable of keeping a voice file confidential be trusted with secret military information?”

Zarif’s own account shows the degree to which he is used by the IRGC and the military establishment, without him ever being allowed to play a role outside their plans. It hardly inspires confidence. In fact, his account seems to confirm that the process of the IRGC’s domination of Iranian politics is much more advanced than previously imagined

the next supreme leader is likely to be a pliant figure, controlled by the IRGC. Iran will thus turn into a military dictatorship, akin to Egypt or Algeria

Mostafa Tajzadeh, a former deputy interior minister during Mohammad Khatami’s presidency, has launched his own, long-shot candidacy, with the promise that he will “drive back the IRGC to the barracks” and abolish the position of Supreme Leader. Even if he is somehow allowed to run for the presidency (and that is very unlikely), he will have an uphill task in convincing people that he has what it takes to confront Khamenei and the IRGC.

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

as the civilian death toll rises the Gulf states will come under growing pressure at home and across the Arab world to condemn Israel and sever ties. Still one thing the Gulf leaders can all agree on: they want the war to end. The financiers gathering in Riyadh this week want to talk about billion-dollar ideas for travel, trade and tourism. None of them is likely to come to fruition if there is a risk of missiles flying overhead

Saleh Abdel Maqsoud

In an interview with The National on Monday, the veteran Muslim Brotherhood1 journalist insisted that he had transformed the ministry's small empire of state-run television channels and radio stations from being a mouthpiece for the president into an honest broker and non-partisan "voice of the people".

"Of course there is a conspiracy," he said in his office at the Maspero building on the Nile in downtown Cairo. "All you have to do is turn on the television and watch some of the private channels. They call a few dozen protesters a 'demonstration'. They call for toppling the regime." "Some powers don't want to use the democratic tools, the ballot box," he said. "They want to use violence and rally protesters."

After taking office last year, he replaced many executives who served during the Mubarak era and told staff that they should include all perspectives in their coverage. He also removed a rule preventing women who wear a headscarf from appearing as presenters and focused on reducing expenditures to tackle more than 20 billion Egyptian pounds (Dh10.8bn) of debt held by the state media

The main rule for his presenters and journalists was to accept the president as a legitimately elected leader and not call for his resignation. "But we interview people who say the president should resign," he said. "We don't censor. All views are welcome."

His claim "is simply laughable and can be refuted with 15 minutes of exposure to a newscast or commentary show", said Adel Iskandar, a visiting scholar at Georgetown University in Washington and an expert on Arab media. "For the most part, the news and political component of state media remains predominantly government public relations as it has always been … In three years, the institution basically switched bosses from Mubarak to the Supreme Council of the Armed Forces to the Brotherhood."

For decades, the red lines for journalists were clear. Criticising Mubarak's policies was permissible in Egypt before the 2011 uprising that ended his reign, but few dared to directly condemn the president. After the uprising, the rules all but vanished, leaving a host of divisive commentators from across the political spectrum to regularly accuse their rivals of secret plots.

"The nobility in the Egyptian media has disappeared. No one knows what to trust because it feels like everyone has an agenda, including Islamist shows, secular shows and the state media."

Egypt had no independent regulator for the media. Such an institution could create a legal framework for the media and establish a code of conduct, but the dissolution of the parliament last summer has put new laws on hold.

Bakiyev had promised to reform the country when he came into office five years ago

Bakiyev gave his relatives, including his son, top government and economic posts and faced the same accusations of corruption and cronyism that led to the ouster of Akayev.

young Africans are living in waithood

a growing number of young men and women must improvise livelihoods and conduct their personal relations outside of dominant economic and familial frameworks

there is scepticism among youth that growth alone, without equity, will bring the solution to their problems

recent protest movements, led mainly by young people, stem directly from the economic and social pressures they suffer, and from their pervasive political marginalisation

Young activists appear to be struggling to translate the political grievances of the protest movement into a broader political agenda. Clearly, they seem to be more united in defining what they don’t want and fighting it, and much less so in articulating what they collectively want

interviews I conducted with young people in Mozambique, Senegal, South Africa, and Tunisia, between 2008 and 2012, which resulted in my two most recent books: The Time of Youth: Work Social Change and Politics in Africa (published in August 2012 by Kumarian Press in the USA), and Youth and Revolution in Tunisia (published in June 2013 by Zed Books in the UK)

their sense of being “˜trapped’ in a prolonged state of youth

In Dakar in June 2011, rallying around the movement Y’en a Marre! (Enough is enough!), Senegalese youth came out to the streets, clashed with police, and managed to stop the approval of constitutional amendments that would benefit former president Wade. Galvanized by this victory, and using the slogan “Ma Carte d’Electeur, Mon Arme“ (my voting card, my weapon), the young Senegalese helped to remove Abdoulaye Wade from office in February 2012.

Young Africans constitute a disenfranchised majority

Liggey, which means work in Wolof, the national language of Senegal, is celebrated as an important marker of adulthood. The ability to work and provide for themselves and others defines a person’s self-worth and position in the family and in the community. Yet, the majority of young people in Senegal and elsewhere in Africa are unable to attain the sense of dignity embedded in the notion of liggey.

African societies do not offer reliable pathways to adulthood; traditional ways of making this transition have broken down, and new ways of attaining adult status are yet to be developed

a liminal space in which they are neither dependent children nor autonomous adults

Waithood also evidences the multifaceted realities of young Africans’ difficult transition to adulthood, which goes beyond securing a job and extends to aspects of their social and political life

Ibrahim Abdullah (1998) and Abubakar Momoh (2000) have pointed to the use of the vernacular term youthman, in many West African countries, to describe those who are stuck in this liminal position

youth as a socially constructed category defined by societal expectations and responsibilities (Honwana and De Boeck 2005)

in the realm of improvisation, or “making it up as you go along,” and entails a conscious effort to assess challenges and possibilities and plot scenarios conducive to the achievement of specific goals (Vigh 2009)

Although women are becoming better educated and have always engaged in productive labour alongside household chores, marriage and motherhood are still the most important markers of adulthood. While giving birth may provide girls an entry into adulthood, their ability to attain full adult status often depends on men moving beyond waithood (Calví¨s et al. 2007)

Although growing numbers of young people are completing secondary school and even attending university, the mismatch between educational systems and the labour markets leaves many unemployed or underemployed; they are pushed into the oversaturated informal economy or become informal workers in the formal sector (Chen 2006

Young Senegalese and Tunisians employ the French term débrouillage, making do

While Singerman’s usage of waithood suggests a sense of passivity, my research indicates that young people are not merely waiting, and hoping that their situation will change of its own accord. On the contrary, they are proactively engaged in serious efforts to create new forms of being and interacting with society. Waithood involves a long process of negotiating personal identity and financial independence; it represents the contradictions of a modernity, in which young people’s expectations are simultaneously raised by the new technologies of information and communication that connect them to global cultures, and constrained by the limited prospects and opportunities in their daily lives

young women and men in waithood develop their own spaces where they subvert authority, bypass the encumbrances created by the state, and fashion new ways of functioning on their own. These youth spaces foster possibilities for creativity; and as Henrietta Moore puts it, for self-stylization, “an obstinate search for a style of existence, [and] a way of being” (Moore 2011: 2). The process of self-styling is made easier by cyber social networks such as YouTube, Facebook, Twitter and Instagram.

these new “˜youthscapes’ (Maira and Soep 2005) resemble Michel Maffesoli’s notion of “urban tribes,” understood as groupings that share common interests but whose association is largely informal and marked by greater “fluidity, occasional gatherings and dispersal” (1996: 98)

Waithood constitutes a twilight zone, or an interstitial space, where the boundaries between legal and illegal, proper and improper, and right and wrong are often blurred. It is precisely at this juncture that young people are forced to make choices. Their decisions help to define their relationships towards work, family, and intimacy, as well as the type of citizens they will become. Rather than being a short interruption in their transition to adulthood, waithood is gradually replacing conventional adulthood itself (Honwana 2012).

growth alone, without equity, will not guarantee social inclusion and better lives for the majority of the population. Indeed, young people rebel against the widening gap between the rich and the poor, and the rampant corruption that they observe as elites enrich themselves at others’ expense

Young Africans today are generally better educated and more closely connected with the rest of the world than their parents. The young people I interviewed did not seem like a “˜lost generation’ nor did they appear apathetic about what is happening in the societies surrounding them. They are acutely conscious of their marginal structural position, and no longer trust the state’s willingness and ability to find solutions to their problems. In their shared marginalisation, young people develop a sense of common identity and a critical consciousness that leads them to challenge the established order (Honwana 2012, 2013).

Asef Bayat calls these dispersed actions “˜non-movements,’ which he describes as “quiet and unassuming daily struggles” outside formal institutional channels in which everyday social activities blend with political activism (2010: 5)

Young activists find themselves more divided; the broad unity forged during street protests dissipates as they struggle to articulate a new common purpose and to define a new political role for themselves

In the aftermath of street protests, young people appear to be retreating back to the periphery of formal politics, into their “˜non-movements.’

Today, the divorce of power from politics is deepening because power is being seized by supranational finance and trade corporations and by transnational organised crime syndicates. Devoid of power, politics remains localised in the nation state and responds to the interests of supranational powers rather than to the will of the people. In this sense, “˜sovereignty is outsourced’ and democracy becomes a charade, as politics has no power but instead serves power.

Aditya Nigam points to the current crisis of the “˜political’ and suggests that in the wake of the North African revolutions, these societies are “living in an interregnum when the old forms of politics have become moribund and obsolete but new ones have not yet emerged … Something, clearly, is waiting to be articulated in this relentless refusal of the political” by the younger generation (2012: 175).

In Tunisia, young activists are enjoying the freedom of independent civic and political engagement following the revolution, as these were banned under the old regime. But at the same time, their disappointment with party politics makes some young people turn to politicized forms of Islam. For example, the famous rapper of the revolution, “˜El General,’ is today an advocate for the instauration of Sharia law, and the lyrics of his latest song, titled “I Wish,” call for Tunisia to become an Islamic state. Indeed, young Islamists who joined radical Salafist groups believe that Sharia will be the solution to their problems because, as some of them put it: “Sharia is not politics, but a whole way of life, with its laws and its science.”

In Senegal, the Y’en a Marre activists pride themselves on being non-partisan and vow to work towards making politicians accountable to those who elected them

a “˜New Type of Senegalese’ described as: one that is more socially and politically conscious, assumes her/his responsibilities as a citizen, and fights for the well-being of the Senegalese people

my young interlocutors seem to believe that it is possible to achieve fundamental change outside of dominant political structures, even if they have not yet fully articulated how to do so

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

holding an election that is pronounced clean and successful may be of less value to the state than is now apparent. As the year progresses, the public is likely to evaluate the new parliament and government by their ability to address popular concerns

High turnout and good reviews of election day are the foundations of the state’s claim to have a new mandate. But election monitors in Jordan have made the same point time and time again: An election is much more than the casting of ballots, and a successful poll does not equate to the advent of democracy.

monitors were also unanimous in their assessment that the system underpinning the vote falls considerably short of ideal. Their criticism centers on the distorted representation inherent in the election law and the political culture that gerrymandering promotes. Jordan’s voting system boosts the fortunes of candidates whose support base lies in large tribes or localities, while handicapping political parties and unaffiliated candidates who have national agendas. In Jordan’s last five parliamentary elections, most of the seats have gone to such independent or “tribal” candidates. Once elected, the MPs have little ability to shape national policy in any event, since the king appoints all other branches of government.

The incentives created are perverse. Voters may feel pushed to back the candidate who returns home bearing spoils from the treasury, rather than the one who represents their vision for the nation. Indeed, deputies in past assemblies have been lambasted for passing out rewards to supporters while ignoring national issues -- one voter, on election day, derided previous parliaments as “service departments.” Polls have found that large portions of the public see parliamentarians as highly corrupt. It is easy to see how this system becomes self-reinforcing. Voters feel that their vote means little on the national stage, while candidates for office seek to become local patrons while feathering their own nests. The result can be vote buying and coercive campaigning.

the “tribal” bias of the election system boosts turnout, since the groups that benefit directly from the parliamentary spoils system show up to keep the spoils coming

ambient mistrust

According to a July 2012 poll by the International Republican Institute, more Jordanians think the country is going in the wrong direction than the right one and many feel deep discontent with the weak economy and perceived government corruption. The same poll found Jordanians taking a dim view of politicians in general, and parliamentarians in particular, who despite being elected appear less popular than royally appointed officials. And in a September 2012 CSS survey, a big portion of the public said the state's reforms had been insufficient -- though large majorities still said it was better to change the system through political action than through street protest.

There are indications that the new parliament is more representative -- or at least more diverse -- than the old one. Candidates from al-Wasat al-Islami, a centrist Islamist party, came away with 16 seats, a substantial increase in their representation. Leftists also picked up around a dozen seats (depending on who is counting). Whether either of these groups will be credible to the protesters in the streets is an open question: In the past, many leftist and Islamist MPs have been characterized as “safe,” regime-aligned candidates rather than a genuine opposition. Palestinian Jordanians likewise seem to have gained ground, now holding roughly 35 seats as opposed to 20 or so in the last parliament. Women’s representation also increased slightly, with women taking two national list seats and two district seats, in addition to 15 seats from the 10 percent quota they are allotted under the election law.

If Parliament is unable to make serious progress toward improving the economy, an item which usually tops the list of the public’s grievances, that will also have consequences. The first challenge the new deputies will face, the yearly budget, will be doubly critical, establishing both the MPs’ economic credentials and their ability to have a serious debate

What the state has won is time, which it may use to carry out a reform program, to appease its core constituents or to do a bit of both. In the past, Jordan’s electoral exercises have generally been preludes to consolidations of regime power. But history is not destiny. The state may travel down the path of reform it has laid out, toward parliamentary government and constitutional monarchy, even at the cost of upsetting its traditional clients. Or it may attempt to delay reform again, using the same bait-and-switch it has employed for decades

The unfolding disaster in neighboring Syria will likely keep security high on the local agenda; on the other hand, the state faces another moment of potential crisis, as sometime early in 2013, probably April, conditions of Jordan's IMF loan agreements will require the state to engage in another round of subsidy removal like the one that triggered the November 2012 unrest

I believe there is a communication channel between cartoonists and readers that even editors might miss. It is amusing to experiment with overcoming censorship.

Malek said his organization was also trying to broker a solution to Cairo's debt to foreign energy companies producing oil and gas in Egypt such as BP, Gas Natural, Petronas, Shell and Dana, that has accumulated since the 2011 uprising.He disputed the figure of $9 billion cited by consultancy Executive Analysis and European diplomats for the total energy debt, saying it was far less, but declined to give a number."Some of their contracts needed to be reviewed because they were not balanced to cover both the national interest and the company interest. So some licenses were suspended when they expired, which made a bit of a problem," Malek said."We tried to encourage them by giving them more concessions and rescheduling these payments (owed by Egypt). We opened other opportunities in the same field such as refineries and other projects they can take. Up to this moment, none of these companies has decided to leave," Malek said.He acknowledged that most foreign energy companies were still holding back on new investments in Egypt. "They want to see these problems tackled first. They want to see a clear road map, which is normal in such an environment."

Ennahda has vilified the leading opposition group Nida Tounes as counter-revolutionary because it incorporates some former members of deposed President Ben Ali’s RCD party

the Leagues to Protect the Revolution. The Leagues are effectively a kind of militia, clearly now peopled by adherents of Ennahda even if not under the movement’s formal control, and they have been involved in a string of violent incidents. The most notorious of these was an attack on a regional branch of Nida Tounes last October in which the local party coordinator was killed. Chokri Belaid was among those who saw Ennahda as having created a climate of tolerance toward these attacks. In a TV interview recorded shortly before his killing, he charged Ennahda with having given a “green light” to political violence, and said that “Ennahda mercenaries and Salafists” had tried to break up a meeting of his supporters last weekend

The importance of restraining political violence between now and the next elections cannot be overstated. What happens next in Tunisia could have repercussions across the Middle East and North Africa. The European Union and other outside groups with a stake in Tunisia’s transition should send a clear and unambiguous message that turning a blind eye to political violence is incompatible with democratic principles