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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

Beirut-Palermo - Carnegie Middle East Center - Carnegie Endowment for International Peace - 0 views

carnegie-mec.org/88754

Sicily Italy Lebanon politics crime mafia analysis opinion

shared by Ed Webb on 12 Jan 23 - No Cached
  • The parallels between Lebanon and Sicily are many, and may hold clues for why the judiciary has struggled to impose the law on societies that, in many regards, were built on foundations opposing the state. Both are places that have been conquered over the centuries by multiple powers, so that they have absorbed contradictory, even clashing, political legacies. In Sicily and Lebanon, traditional social ties have tended to displace mediation by the institutions of the modern state, while religion has been an instrument of debilitating illiberalism as well as an occasional driver of reform. And in both, the preferred traditional response to the abuses present all around has generally been silence
  • The mafia and the political class that so thoroughly dominated Lebanon at the end of the country’s civil war in 1990 had a very similar trajectory. Both exploited major transitional periods in their country’s history to, schizophrenically, anchor their criminal networks in the mechanisms of legitimate governance.
  • political leaders neutralized popular outrage by manipulating sectarian sensitivities, so that the investigating magistrate, Tareq Bitar, became a target of the political forces whose officials he later sought to question. Sicily was ahead of Lebanon in having a judiciary that was willing to go all the way, despite the tremendous risks, and politicians with residues of self-respect.
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  • In Lebanon, the transition out of war in 1990 only perpetuated what had existed during the conflict. The main sponsor of the postwar order was not the Lebanese state, as it had been the state in Italy, but the Syrian regime. This allowed most of the sectarian militia leaders to shape the peacetime republic around their political and financial interests and patronage networks, which the Syrians were more than happy to endorse, as they too extracted tremendous rent from the corruption of Lebanon’s reconstruction period. Rather than resting on an understanding between the state and a criminal element, postwar Lebanon was entirely dominated by a sectarian political leadership that had sustained itself financially during the war years through criminal economic behavior.
  • at the heart of successful criminal commonwealths is a pact between those who govern and those who commit crimes, so that the criminals take on certain responsibilities of the state, and the state relies on assistance from the criminals for what is legally prohibited
  • In Lebanon, however, we approximate a more perfect criminal republic. Here, the ones committing the crimes are those actually in senior positions of authority. They have infiltrated all state bodies, the security and national defense institutions, the judiciary, educational establishments, even sporting federations. So perfect are their crimes, in fact, that many of their actions are not regarded as criminal by most people in society. The Lebanese will blandly mention the politicians’ “patronage networks,” but under any lawful political system plundering the state to bolster one’s own political fortunes would be considered illegal.
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

How Western Urban Planning Fueled War in the Middle East | The American Conservative - 0 views

www.theamericanconservative.com/...-fueled-war-in-the-middle-east

ArabWorld MENA architecture urbanspace urban homs Syria UAE opinion

shared by Ed Webb on 07 Jan 19 - No Cached
  • Architecture has been part of that work. The unspoken assumption was that houses should fit together along alleys and streets, that no private house should be so ostentatious as to stand higher than the mosque or the church, and that the city should be a compact and unified place, built with local materials according to a shared vocabulary of forms. Thick walls of stone created interiors that would be cool in summer and warm in winter with the minimum use of energy. The souk was conceived as a public place, embellished appropriately so as to represent the heart of the city, the place where the free trade of goods expressed the free mingling of the communities.
  • The old souk of Aleppo, tragically destroyed in the current Syrian conflict, was a perfect example of this, the delicate and life-affirming center of a city that has been in continuous habitation for a longer time than any other. That city rose to eminence as the final station on the Silk Road, the place where treasures were unloaded from the backs of camels coming from Mesopotamia onto the carts that would take them to the Mediterranean ports. The fate of this city, which has, in the 21st century, faced destruction for the first time in 5,000 years, is a fitting emblem of what is happening to the Middle East today.
  • it is not only civil conflict that has threatened the ancient cities of the Middle East. Long before the current crisis there arrived new ways of building, which showed scant respect for the old experience of settlement and disregarded the unwritten law of the Arab city that no building should reach higher than the mosque, it being the first need of the visitor to spy out the minaret, and so to find the place of prayer. These new ways of building came, like so much else, from the West, first through colonial administration and then through foreign “advisors,” often taking advantage of the insecure land-law of the region, introduced by the Ottoman land code of 1858. By the time France had been granted the mandate to govern Syria in 1923, modernist building types, the mania for roads and motorized “circulation,” the idea that cities should be disaggregated into “zones”—residential, commercial, industrial, and so on—and the obsession with hygiene had all made their destructive mark on the urban fabric
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  • new ways of building came, like so much else, from the West, first through colonial administration and then through foreign “advisors,” often taking advantage of the insecure land-law of the region, introduced by the Ottoman land code of 1858. By the time France had been granted the mandate to govern Syria in 1923, modernist building types, the mania for roads and motorized “circulation,” the idea that cities should be disaggregated into “zones”—residential, commercial, industrial, and so on—and the obsession with hygiene had all made their destructive mark on the urban fabric
  • As in Russia and Germany, the arrival of the totalitarian state was prefaced by the arrival of totalitarian architecture
  • a modern city, another piece of anywhere
  • Architectural modernism fed into the Arab inferiority complex: concrete high rises, plazas, geometrical patterns, energy-intensive fenestration, sometimes with a mihrab or a dome stuck on in deference to a history that is no longer really believed in—all these have become part of the new vernacular of a hasty urbanization. The basic idea has been to abandon the great tradition of the Ottoman city, with its many communities in their tents of stone, and to “catch up” with the West
  • architect Marwa al-Sabouni, whose book, The Battle for Home, tells the story of how the conflict in Syria has overwhelmed her own city of Homs. She shows that you cannot destroy the serene and unostentatious forms of the Levantine city without also jeopardizing the peace that they symbolized and which to a measure they also protected
  • The old rabbit-warren city of the Middle East was a conflict-defusing device, a continuous affirmation of neighborhood and settlement. The new city of jerry-built concrete towers is a conflict-enhancing device, a continuous “stand-off” between competing communities on the edge of a place that does not belong to them and to which they in turn cannot belong.
  • Rarely, in any of this, however, has provision been made for the migrants from the villages, who have been compelled to survive in unplanned and unregulated structures, heaped up around the cities with no thought for how they look or for the character of the public spaces beneath them
  • We should remember that the idea of replacing the organic city of customary styles with cleared spaces and blocks of concrete, while it originated among European intellectuals, was first tried out in the Arab world. Le Corbusier, who had attempted in vain to persuade the city council of Paris to adopt his plan to tear down the entire city north of the Seine and replace it with an assemblage of glass towers, turned his attention to the North African city of Algiers instead, which was at the time under French colonial administration. As architectural advisor to the French Vichy government during the war he was able to overrule the elected mayor of Algiers and impose his will upon the city—though the Allied victory abruptly put an end to his plans.
  • Le Corbusier’s scheme is still studied and even treated with reverence in modern schools of architecture. It involved erasing the old city from the map, replacing it with great square blocks that negate the Mediterranean coastline and the contours of the landscape, and surmounting the whole with streets along which automobiles fly above the population. No church or mosque has a part in the plan; there are no alleyways or secret corners. All is blank, expressionless, and cold. It is an act of vengeance by the new world against the old: not a project for settling a place, but a project for destroying it, so that nothing of the place remains
  • the glitzy restaurant style of Dubai, in which vast gadgets, belonging to no known architectural language but looking like kitchen tools discarded by some gigantic celebrity chef, lie scattered among ribbons of motorway
  • Care for one’s place is the first move towards accepting the others who reside there. The thoughts “this is our home,” and “we belong here” are peacemaking thoughts. If the “we” is underpinned only by religious faith, and faith defined so as to exclude its historical rivals, then we have a problem. If, however, a resident of Homs can identify himself by the place that he shares with his fellow residents, rather than the faith that distinguishes him, then we are already on the path away from civil war.
  • decisions are made by officials, and officials belong to the great system of Mafia-like corruption that is the true cause of the Syrian conflict, and which has encouraged the Syrian political elite in recent times to look to Russia as its natural ally
  • Capitalism’s “creative destruction” is the anti-conservative claim that nothing that exists could not be improved easily in a short time by fast, profitable and “efficient” total replacement.
  • in the 1990s there were many popular Syrian TV drama series about how people lived and interacted with each other in the neighborhoods of the old cities in Syria during the late 19th and early 20th century. They depicted the days when the Levant society as it existed in its centuries-old Ottoman era make-up, just prior to the transition into colonial and post-colonial modernity and showed how rich and poor lived together in the same neighborhood, it showed the old houses, the shops & the markets.
  • Roger Scruton is romanticizing. He therefore completely misunderstands the expressive functional reality of ordinary homes and security by focusing on public architecture, which everywhere expresses elite ideals instead of common ones. Take Florence and the Italian Republics. Frequent wars and not infrequently with Muslim empires meant homes had to be defensible and closed off from streets. Only later, briefly, and elsewhere later like in Britain and the US were isolated farm villages open to welcome trade, or US farm homes isolated away from the necessity of group protections because genuine threats had become to rare to proactively defend against them. Similarly, the divide in the Muslim world is between open plans in port cities secured through trade by larger powers that could ensure protection, versus homes way from ports, deliberately closed off against strangers so as to be defensible against frequent invaders. Most of the Islamic world remains like unstable and insecure early Florence. And homes throughout MENA reflect their isolation and insecurity through closed plans, just as much as Spanish ones from Moorish times do, even in the New World.
Ed Webb

Germany's 'Gray Wolves' and Turkish Radicalization | Newlines Magazine - 0 views

newlinesmag.com/...ves-and-turkish-radicalization

Turkey Germany identity identities nationalism extremism immigration migration migrants

shared by Ed Webb on 27 Jun 21 - Cached
  • The ban on the Ülkü Ocaklari (Idealist Hearths), also known by the moniker “Gray Wolves,” is framed by various national parliaments as a crackdown on Turkish far-right extremism. In its annual Turkey report released last month, the European Parliament urged the EU and its member states to consider adding the Gray Wolves to the EU terrorist list and to ban their associations. This constitutes the first official bid to link the organization to terrorism. Firing back a rapid denunciation, Turkish Foreign Ministry spokesperson Tanju Bilgiç described the Gray Wolves as part of “a legal movement, which is associated with a long-established political party in Turkey.”
  • The Ülkücü movement is the outgrowth of the far-right Nationalist Action Party (which later became the Nationalist Movement Party, MHP) led by the party chairperson Devlet Bahçeli, a seasoned politician who has commanded do-or-die loyalty among the party’s rank and file since taking over from Alparslan Turkes after his death in 1997. The Idealist Hearths or Gray Wolves began as the party’s youth movement in the 1960s but gained notoriety for its daredevil brand of Turkish nationalism and nefarious role in armed violence in the Cold War modus operandi of the 1970s and 1980s that targeted so-called internal enemies in the murky underworld of the Turkish “deep state.” Among the more notorious members of the Gray Wolves is Mehmet Ali Ağca, the gunman behind the assassination attempt 40 years ago against Pope John Paul II, said to be “in revenge” for an attack on the Grand Mosque of Mecca.
  • Legend, folklore, and a romanticized history of conquest and victory are central to the Ülkücü worldview, not unlike other ideologically organized movements elsewhere. In Turkic mythology, a gray wolf in pre-Islamic times led ancient Turkish tribes out of the wilderness of Central Asia, where they had been trapped for centuries following military defeat, and into salvation.
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  • a sprawling and often amorphous network of clubs, charities, coffee houses, and neighborhood associations
  • Since the rise of the ruling Justice and Development Party (AKP) in 2002, Ülkücü groups have rallied around Islamic nationalism, fusing religious scripture with an ethnic ideal of Turkishness
  • For years, the Ülkücü groups have been on the radar of the German national intelligence service and the Federal Office for the Protection of the Constitution, flagged as a potential threat to the German constitution. Authorities decry how Ülkücü leaders and members promote pan-Turkish ideologies marinated in racial superiority theories, antisemitism, and hatred of multiple “enemies,” such as the Kurds, Alevis, and Armenians, and pose a threat to the principle of equality
  • The Ülkücü network is organized under two main civil society organizations in Germany. In a 2019 report on the protection of the constitution, the German Federal Ministry of Interior describes the Federation of Turkish Democratic Idealist Associations in Germany (ADÜTDF) as the largest Ülkücü umbrella organization. Established in Frankfurt in 1978, the organization is believed to be represented by 170 local associations and has 7,000 members. This is the figure frequently used by lawmakers to argue that the Gray Wolves constitute the largest far-right movement in Europe. The Union of Turkish Islamic Cultural Associations in Europe (ATIB), based in Cologne, is also accused of being linked to the movement.
  • Inside Turkey, the Ülkücü movement (the name “Gray Wolves” is rarely used in Turkish political discourse) is splintered into subgroups that are connected by a binding ethos of loyalty to the Turkish nation and state. Many identify as the dutiful “soldiers” of Atatürk commanded by duty to flag and country. A subset still draws upon the outdated “Turkish History Thesis,” a pseudoscientific doctrine designed during the early republican years of the 1930s to sever the new secular Turkey from its Ottoman and Islamic past. Instead, the ideology claimed that Turks were racially superior, Central Asia was the cradle of humanity, and that the origins of global civilization lay within Central Asiatic and Turkic prehistory. Others are more overtly concerned with Islamic referents and take a hybrid Turkish Muslim identity as their compass.
  • Puncturing their professed self-image as legitimate civil society groups, over the years, various Ülkücü groups have been implicated in violent acts in Germany that expose the dark, criminal underbelly of many of its members. For example, Turkish ultranationalists cropped up as a subculture of renegade biker gangs, most famously known as Osmanen Germania BC (Germania Ottomans). With around 300 members, the group was banned in Germany in 2018, amid raids in the states of Rhineland-Palatinate, Baden Württemberg, Bavaria, and Hesse. Members were prosecuted for carrying out violent crimes, including attempted murder, extortion, drug trafficking, deprivation of liberty, and forced prostitution.
  • Diaspora communities globally tend to cling to idealized stereotypes of their homeland that give them a larger-than-life sense of self. The Turks in Germany are no different, long preoccupied with reifying the soul of the nation that they left behind. Feelings of longing and remorse mingle with uncertainty as the ever-present question looms large for many — to return to Turkey or to stay?
  • the kind of nationalism embodied by the Ülkücü movement offers a positive identity at a time when many young people still feel like second-class citizens in Germany.
  • Regardless of the pull of identity politics, the majority of Turks shun antagonistic Ülkücü ideas. For many Turkish Germans, the Ülkücü movement is synonymous with a warped, dysfunctional, mafia-esque distortion of Turkish nationalism that has no place in Germany’s democracy. Many who have long called Germany home speak about a different kind of Turkish nationalism, one more akin to civic patriotism and cultural-linguistic pride, than the harsher, all-or-nothing Turkishness that far-right Turks champion. “It does generations of Turks toiling in this country as laborers, teachers, doctors, a disservice when the media caricaturizes us all as Gray Wolves,”
  • Turkish activists argue that media attention on the Gray Wolves seems to be missing the real danger as German prosecutors turn a blind eye to the neo-Nazi or far-right perpetrators of violence against Turkish and other immigrant groups.
  • It is difficult to untangle the proposed terror listing of the Gray Wolves from the rapidly deteriorating relations between Turkey and the EU over the past few years. Talk of a ban in places like Germany sends a message to Turkey that its aggressive foreign policies against EU member states will not go unchecked. Meanwhile, Erdoğan recently railed against the spreading “virus of Islamophobia” across Europe, likening it to the threat of COVID-19.Stuck in the crosshairs are members of the Turkish diaspora, seemingly reduced to pawns in the political fallout between Turkey and the EU. But ban or no ban, the long-standing debate around radicalization among disaffected Turks in Germany and the limitations of inclusive politics is far from over and requires a resolution within Germany’s deliberative public sphere.
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