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Ed Webb

The Arab and Muslim Evolution of 'Deviance' in Homosexuality - New Lines Magazine - 0 views

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shared by Ed Webb on 27 Jun 22 - Cached
  • before the 20th century, Arabs and Muslims never used shudhudh jinsi to describe homosexuality. For more than a millennium, many learned elites, including religious scholars, linguists and poets, discussed all kinds of sexual relations, including what they called “liwat” and “sihaq” (which refer to male and female sexual acts respectively), that were close to our modern understanding of homosexuality, without using terms like deviant, abnormal or unnatural
  • When it was first introduced in Arabic in the early 20th century, shudhudh did not exclusively mean homosexuality. Instead, it was more of a scientific and medical category and included a wide range of sexual activities deemed “deviant,” like masturbation, sadism, masochism, fetishism, etc. And contrary to what opponents of homosexuality often claim, mithlyah is not a recent translation of homosexuality that aimed to replace the term shudhudh and normalize homosexuality. Rather, it was the original term that earlier Arab translators chose for homosexuality, coined at the same time as the term shudhudh and within the same movement of translating modern European psychological and sexologist literature. It then took more than three decades for shudhudh to become a synonym of homosexuality and the favorite term in the anti-homosexuality Arab discourse.
  • (The Quran uses different words when referring to the condemned deeds of Lut’s people: “fahisha,” or obscenity, and “khaba’ith,” or lewdness. Both terms encompass acts beyond same-sex sexual relations, such as highway robbery and dealing in unspecified dishonorable or shameful acts in their assembly.)
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  • not only that pre-modern Arab-Islamic thought never used shudhudh in reference to homosexuality; it also had no term for the concept of homosexuality as understood today
  • In his book “Desiring Arabs,” Columbia University professor of modern Arab thought Joseph Massad shows how modern Arab Nahda intellectuals adopted a variety of strategies to explain away certain aspects of their culture that did not fit with Victorian notions of what is shameful and appropriate
  • Emerging 19th-century fields such as psychology, psychiatry and sexology focused on identifying sexual abnormality and its boundaries. In the process, however, these fields also played a role in reinforcing the familiar. Unlike pre-modern moralists and anatomists who thought that a weak moral will or a biological malfunction in the genitals caused sexual “perversions,” the main argument advanced by these specialists was that functional diseases of sexual instinct caused sexual deviance. At the core of this argument is the claim that there is something called sexual instinct, that it is naturally linked to its object — the opposite sex — and its purpose is reproduction. It also presumes that this instinct emerges in the human body during puberty and slowly decays thereafter.
  • Ten years after El Saadawi’s transformation of the shudhudh phenomenon from a psychological to a social one, Egyptian author and journalist Muhammed Jalal Kushk represented the second transformation, when he claimed that homosexuality is basically a civilizational issue
  • Kushk uses the premise of “sex as virtue” to declare that most sexual desires and activities are not abnormal or deviant. He rejects prohibition of masturbation, anal intercourse between males and females, oral sex and other behaviors.Yet the only activity that he insists on keeping as shudhudh is homosexuality. This is not because he thinks there is something inherent in the sexual activity itself that renders it to be shudhudh but because he considers homosexuality to be a moral indicator of civilizational decline
  • For him, homosexuality represents the extreme expression of individualism and thus the extreme form of rejection of what he considers an imperative moral responsibility to one’s civilization and future generations. In this way, Kushk explains the growing visibility and recognition of homosexuality in the West as a sign of the beginning of the West’s decline.
  • the narrow meaning of shudhudh to exclusively mean homosexuality occurred only in the last third of the 20th century. It was also during this time that the term started to be used in a derogatory manner. The exact moment of this change is unknown but happened amid a rise in Islamist movements in the region starting from the 1970s and the global anti-homosexuality discourse associated with the spread of the AIDS pandemic.
  • The final transformation of the term shudhudh occurred in the past decade and it involved the fact of its becoming the central notion in an anti-homosexuality discourse that has become dominant and officially supported
  • Among the ways that Arab states substitute their lack of democratic legitimacy is by assuming moral authority. In the past five decades, this moral authority was exercised through regulating religion and subjugating Arab women. This is why gender and religious issues were among the hottest controversial topics in this period. But recently, and in reaction to the Arab Spring, the new authoritarian Arab regimes have changed how they treat both religion and women. If you are an Arab dictator and want moral legitimacy, but you do not want to derive it from Islam or gender, what is the most convenient source that fits your new secular conservative agenda? Arguably, the answer is adopting anti-homosexuality and, to a lesser degree, anti-atheism discourse.
Ed Webb

What Killed Egyptian Democracy? | Boston Review - 0 views

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shared by Ed Webb on 28 Jan 14 - No Cached
  • The challenge Egyptians faced throughout the transition was to build an inclusive polity in the face of their deep divisions. They could resolve these divisions either by suppressing disagreements through a forceful exercise of state power or by competing at the ballot box. The former strategy requires massive state violence in the short term and almost always leads to suspension of formal democracy, without any guarantee of a return to democracy in the medium or long term. The latter strategy involves less force, establishes at least the formal elements of democratic rule, and preserves the possibility of additional democratic gains in the future, even if it requires concessions to undemocratic or illiberal political groups in the present and is marked occasionally by episodes of political violence.
  • The 14th century Arab Muslim political thinker Ibn Khaldūn’s tripartite typology of regimes—natural, rational, and Islamic—is consistent, in broad terms, with Rawls’s analysis. Natural states are based on relations of domination between the ruler and the ruled, restrained only by the limitations of the ruler’s actual power. Rational and Islamic states, by contrast, impose moral restraints on the exercise of political power. According to Ibn Khaldūn, rational and Islamic regimes transcend the relations of domination characteristic of natural regimes and establish overlapping conceptions of the common secular good. Ibn Khaldūn’s rational and Islamic regimes both can foster the convergence in political morality that—like Rawls’s overlapping consensus—characterizes a just constitution. Critically, this convergence or consensus must occur organically. Ibn Khaldūn argued that coerced adherence to Islamic law fails to produce virtuous subjects. Likewise, coerced imposition of even a just constitution cannot produce an effective system of justice if large numbers of citizens are incapable of freely adhering to its terms.
  • The real issue, however, was the make-up of the Constituent Assembly and the substance of the constitution it would draft. The parties arrived at a deal, including the semi-presidential structure of the state—with executive power shared by a prime minister and popularly elected president—but the role of religion was a sticking point. Because Parliament had selected the members of the Constituent Assembly, and because Islamists had won Parliament, Islamists dominated the Constituent Assembly. Liberals argued, not unreasonably, that those parliamentary elections exaggerated Islamists’ long-term political strength. Liberals also thought that the draft sacrificed or limited too many personal rights and freedoms in the name of religion, morality, and family values. They argued that the constitution would not be legitimate unless it was a consensual document capable of gaining acceptance by all significant social groups in Egypt.
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  • Given that so many Egyptians disagree with the liberal position on these matters, it is hard to understand what the demand for a consensual constitution recognizing personal rights could have meant in practical terms.
  • The argument that the Constituent Assembly unreasonably exaggerated the strength of Islamist parties was plausible, but even granting this point, any democratic process would have placed a significant block of Islamists in the Constituent Assembly. So there was no democratic path for liberals to establish a constitution that secured the personal rights and freedoms they sought.
  • While one might disagree with Morsi’s methods, it is reasonable to conclude that he acted in accordance with his responsibilities as the only democratically accountable official in the country.
  • The 2012 constitution provided a more open political system than had prevailed prior to the Revolution. It increased formal political rights, reduced the power of the president, and increased the power of the prime minister and the Parliament. These changes were meaningful. For the first time, anyone could form a political party or publish in print without the prospect of government censorship. By contrast, during the Mubarak-era, the formation of political parties required the state’s approval, thereby ensuring that no party capable of challenging the ruling National Democratic Party could develop. Under the new constitution, the president would be limited to serving two terms, would face stricter rules on declaring states of emergency, and would no longer be able to dismiss the prime minister. Parliament was newly empowered to withdraw confidence from the government. And the president would be required to select the prime minister from the largest party in Parliament.
  • Unlike constitutions of nearby states, such as Morocco, the 2012 constitution did not entrench any provisions, including those on the role of Islam, as supra-constitutional norms impervious to amendment. Nor did it place any substantive, ideological limitations on the formation of secular political parties, provided that they were not organized on a discriminatory basis. It did not impose religious piety or a theological test as condition for public office. This ensured that the constitution would not privilege the Muslim Brotherhood, other Islamist parties, or even the role of Islam itself above other provisions of the Constitution.
  • Many radical revolutionaries justified their support for Morsi’s removal not on the grounds that his actions represented an imminent threat to the political order, but rather on the grounds that Morsi did not confront the military and the police with sufficient vigor. In their eyes he thus betrayed the revolution. It is not clear, however, that Morsi had the power to transform these instruments of oppression in the year he was in office. The security forces were largely immune to Morsi’s influence. They refused to protect the offices of the Muslim Brotherhood and its political party, the Freedom and Justice Party. Even businesses affiliated, or thought to be affiliated, with the Muslim Brotherhood could not rely on police or military protection. When the presidential palace was attacked during demonstrations in the wake of Morsi’s constitutional decree, the security services were nowhere to be found. For Morsi’s opponents, however, his failure to reform the security services was taken not as a sign of his weakness but as evidence that he and the Muslim Brotherhood were conspiring with the military and police to destroy the liberal and radical opposition.
  • Even less plausible than fears of a secret alliance between the Muslim Brotherhood and the security services was Egyptian liberals’ belief that, in acting against Morsi, the military would promote democracy rather than restore the security state
  • Morsi could only be ousted by military intervention, a strategy that discredited political parties as the representatives of the Egyptian people in favor of the military, police, and other state institutions. Thus did Egypt’s most ardent democrats, under the banner of “the Revolution continues,” forego constitutional options in favor of methods that would only advance authoritarianism.
  • Liberal and radical critics of the Muslim Brotherhood failed to realize that the real choice in Egypt was not between an Islamic state and a civil state, but between a state based on some conception of the public good—religious or non-religious—and one based on pure domination.
  • Tragically, liberals underestimated the people’s desire for security and their willingness to submit even to arbitrary and predatory power in order to achieve it
Ed Webb

Trapped in Iran | 1843 - 0 views

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shared by Ed Webb on 02 Mar 20 - Cached
  • Iran has a complicated, and at times paranoid, government. Elected parliamentarians give a veneer of democracy but power ultimately resides with the Supreme Leader, Ayatollah Ali Khamenei. The Islamic Revolutionary Guard Corps, the regime’s most powerful security force, answers directly to him. Rival arms of the state, including the security forces, jostle for influence. And the rules are unclear.
  • I had gone to report on the impact of American-imposed sanctions. Some news stories were claiming that Tehran was on the brink of collapse, but I saw few signs of it. There was no panic buying. The city looked cleaner and more modern than on my visit three years before. It has the best underground in the Middle East, with locally made trains. Parks and museums were abundant and well-tended, pavements were scrubbed and the city’s many flower-beds immaculately maintained.
  • My captors wore no identifying uniforms, but on the second day the doctor told me that he was an officer in the intelligence arm of the Revolutionary Guards. Iran’s security agencies are many tentacled. In 1979 the new Islamic Republic retained much of the existing state apparatus, including the army and a good part of the bureaucracy, but it added another tier to keep existing institutions in check, and the parallel systems have competed ever since. The government’s own intelligence ministry would be unlikely to detain a Western journalist whose entry it had approved. My accusers were from its more powerful rival.
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  • America’s sanctions had hurt people, of course. Average monthly salaries were worth less than a pair of imported shoes. I saw people sleeping rough or hawking junk on the streets. One former university lecturer I met had been reduced to busking. But few people went hungry and there seemed to be a joie de vivre among many of those I talked to. Cafés, theatres and music halls were packed. An earlier bout of sanctions had forced Tehran’s Symphony Orchestra to disband but I wangled a ticket for the opening night of the reconstituted Philharmonic.
  • It was liberating to have the run of Tehran, without minders, deadlines or chores. But of course, I wasn’t truly free. I policed myself on behalf of the regime, becoming my own jailer and censor, aware that any lapse could have consequences. Sometimes I tried to speak over colleagues or relatives who were saying things that I feared might enrage my captors. I felt the presence of hundreds of electronic eyes. The friendliest faces who greeted me might be informers. And I could not leave Iran. It is an odd experience to know that you can be caught out at any time. But this was the way of Tehran. Some avenues open up, others close. Everyone feels like a captive. There are those who say that it is all a grand plan of the ayatollahs to keep people on edge.
  • Self-censorship ranks as one of an authoritarian regime’s strongest tools, and I was complicit.
  • Despite Iran’s pious reputation, Tehran may well be the least religious capital in the Middle East. Clerics dominate the news headlines and play the communal elders in soap operas, but I never saw them on the street, except on billboards. Unlike most Muslim countries, the call to prayer is almost inaudible. There has been a rampant campaign to build new mosques, yet more people flock to art galleries on Fridays than religious services. With the exception, perhaps, of Tel Aviv, I had visited nowhere in the Middle East where people read as voraciously as Tehran. “The Handmaid’s Tale”, Margaret Atwood’s dystopian fable of women enslaved to a theocratic caste, is a particular favourite, the owner of one bookstore told me.
  • Life in Iran has always swung both ways. Nothing goes and everything goes. Alcohol is banned but home delivery is faster for wine than for pizza.
  • The space for veil-free living had grown since I last visited. In the safety of their homes, women often removed their head coverings when chatting over the internet. Darkened cinema halls offered respite from the morality police who enforce discipline. In cafés women let their scarves fall languorously. The more brazen simply walked uncovered in the streets, risking imprisonment. And, in an unusual inversion of rebellion, ties have made a reappearance some 40 years after Ayatollah Khomeini denounced them as a symbol of British imperialism.
  • The listing of plays in Tehran was almost as long as London’s West End and I devoured them. Directors are adept at finding ways to evade the censors. A striking number of plays and films I saw were set in prisons – a commentary on the Iranian condition – but under bygone regimes. Opera was taboo, but a performance one evening in the red-cushioned opera house of the former shah, which was billed as Kurdish folk music, included Verdi. Beneath a vast glittering chandelier the audience threw bouquets of flowers at the Iranian singer, who is acclaimed in both Rome and Berlin; for an encore, she finally dared to sing a solo.
  • Of course not everyone got away with pushing at the strictures. In my first week in Tehran the authorities pulled a production of Ibsen’s “Hedda Gabler” – the play is about suicide, which is forbidden in Islam – and another about poor women reduced to hawking to feed their families. Cafés that hosted live bands risked closure until they had paid off fines. Women without head-coverings who were spotted on one of Tehran’s many surveillance cameras received police summons by text. But the morality police, who drove around town in new green-and-white vans, seemed too stretched to suppress every challenge.
  • as well as being an intelligence officer, he was an academic and wrote a newspaper column
  • There was a Jewish café, two kosher restaurants and a maternity hospital funded by the Jewish community in the south of Tehran, where less than 5% of those born were Jewish. A Jewish sports centre was also under construction
  • Over the course of four days the men spent most of their time glued to phone-screens, watching Bollywood films, or American or Chinese schlock full of street fights, which they accessed through virtual private networks to evade the censorship they were supposed to enforce.
  • I feared either that the Revolutionary Guards thought they could use my presence to negotiate some kind of deal, or that I was becoming a pawn in the internal rivalry within the Iranian government. I was beginning to see at first hand the glaring tensions between the two arms of the state. My hotel seemed increasingly nervous about hosting an over-stayer without a passport. In an attempt to evict me one evening, they cut the lights and blamed an unfixable electrical fault. The following morning the Guards arrived to transfer me to another location. En route we were chased by two motorbikes and careened up and down the alleyways of northern Tehran. Only when we pulled into a cul-de-sac did the Guards succeed in shaking them off.
  • A new interrogator – toad-like and clad in leather – told me that the Guards had found incriminating material on my laptop that touched on matters of national security: he had found a note from a conversation I’d had with a government flunkie about smuggling rings connected to the offspring of senior Iranian officials. This proved, he said, that I had crossed the line from journalism to espionage. They were reopening the case.
  • Notes he had discovered on Iran’s spiralling brain drain confirmed, to his mind, that I was seeking to undermine national morale.
  • I wasn’t even sure how genuinely religious many of those I had met were. When we drove about town, Ali talked of his student days, his young family and his passion for British football. Ideology rarely came up. Within the parameters set by the vice squads, Tehran’s dominant culture was defiantly secular. Iran called itself a theocracy, yet religion felt frustratingly hard to locate and the truly religious seemed sidelined, like a minority.
  • For ten nights in Muharram these passion plays were performed with growing fervour. Even an irreverent man who taught me Farsi, who devoted much of his spare time to picking up waitresses in cafés, said Muharram was the one religious occasion he observed. The streets were lined with mokebs, stalls offering tea and dates and decorated with tragic representations of the battlefield using decapitated toy soldiers. At one mokeb, I came across a camel being readied for sacrifice. Many of these rites drew on ancient folklore rather than Muslim practice, akin to the celebration of Easter in the West. Since its inception the clerical regime had sought – and failed – to purify Iran of its non-Islamic elements.
  • “You feel a direct connection between people and God here,” a 40-year-old programme manager told me. He had stopped going to government mosques altogether, he said. Like some other pious Iranians I met, he feared that politics had sullied their religion rather than elevating it.
  • Panahian preached from a cushioned, teak throne beneath a vast chandelier while his acolytes crowded around him on the floor. He projected so much power, I got the feeling that if he’d read from a phone directory his disciples would still have sobbed. “Are you a servant of God or of man?” he said, scanning the crowd for suspects. “Choose between the tyranny of westernisation and God.” After he’d left a woman in a black chador took me aside. I steeled myself for an ideological harangue. Instead, she held up a plastic bag of bread and a plastic container of beans that the Husseiniya distributed after the sermon. “That’s why we came,” she said. “If you ask about the contents of the sermon, no one can tell you. If you ask about the contents of breakfast, they’ll all remember.”
  • the largest and most vibrant Jewish community in the Muslim world. Since the ayatollahs toppled the shah, Iran’s Jewish population has shrunk from 80,000 to around a tenth of that number. The ayatollahs have largely kept the remaining Jews safe, but they have also confiscated some of their property, particularly that of those who have left the country. Tensions between Iran’s Jews and the regime ebb and rise depending on the country’s relationship with Israel. But over time the Islamic Republic seems to have grown more at ease with the community
  • Iran has 22 mikva’ot – pools for ritual immersion. Many of Tehran’s dozen active synagogues are vast and packed with worshippers
  • I was caught in a political game involving high-seas tankers and international diplomacy that far exceeded my ability to influence it.
  • By rare coincidence the first service of selichot, the penitential prayers recited for a month in the run up to the High Holidays, began on the first day of the solemn month of Muharram. The synagogues were packed. At 1am Iran’s largest synagogue still teemed with families. At 2am the congregation swayed in prayer for Israel and its people. The communal chest-beating was gentler than in the Husseiniya, but more ardent than in Western congregations. Women walked up to the ark and kissed the smooth Isfahani tiles painted with menorahs and stars of David, acting like Shia pilgrims at their shrines. People milled around on the street outside chatting. I must have recited my prayers for forgiveness with conviction.
  • two men in black entered and introduced themselves as officers from another branch of intelligence. They apologised profusely for the difficulties I had faced and blamed the Guards for the inconvenience. They hoped that I had been well treated and expressed outrage that the Guards had made me pay my own hotel bill. They assured me that they’d been working strenuously for weeks to fix matters. My ordeal was over, they said. But could they just ask a few questions first?After 40 minutes of interrogation, they disappeared. Ten minutes later they were back with embarrassed smiles. One awkward matter needed resolving. Because I had overstayed my visa, I needed to pay a fine of 4m toman, about  $200.“Of course, the Guards should be paying since the delay was of their making,” they said.I called Ali and asked him to clear the fine.“No way,” he replied. “Can’t they waive it?”The intelligence officers apologised again but remained insistent. There were regulations. They couldn’t foot the bill for a mistake of the Guards.
  • Only when the flight map on my seat-back screen showed the plane nosing out of Iranian airspace did I begin to breathe normally.
Ed Webb

How Twitter is gagging Arabic users and acting as morality police | openDemocracy - 0 views

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shared by Ed Webb on 23 Oct 19 - Cached
  • Today, Twitter has a different story, and it is not one of speaking truth to power. Twitter is no longer empowering its users. Its platform cannot be considered neutral. Twitter’s actions suggest it is systematically suppressing voices in the Middle East and North Africa (MENA) region.
  • What started out as an investigation into the mass suspension of accounts of Egyptian dissidents, uncovered a mass censorship algorithm that targeted users who use Arabic flagging their text as hateful conduct. This story is still unfolding. As you read this, mass and unjustified systemic locking and suspension of Twitter Arabic accounts continues. Users are angry and bewildered.
  • draconian yet lazy algorithms have systematically shut down voices of dissent – and pulled unsuspecting social media users down with them
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  • The effects of these suspensions was not just hiding a set of tweets critical of the government, but completely disabling the influence network of Egypt’s dissidents. This is potentially the first documented politically motivated mass shutdown of twitter accounts at a time when online interaction was high and translated to possible action on the ground
  • accusations are not limited to Egypt but the entire region who have a sense that being critical of their governments was met with punitive measures by Twitter against them
  • many of those suspensions had a common denominator: being critical of the Egyptian government
  • suspensions seemed to have happened around late September and lasted from one day to a few days. In many cases Twitter had responded that they had suspended the accounts by mistake. The accounts affected varied from having a few followers to hundreds of thousands
  • a trending anti-Sisi hashtag disappeared suddenly in July 2018, and then later on in 2019. It didn’t help either to find that an officer in the British Army information warfare unit was head of editorial in Twitter for the MENA region.
  • I interviewed @OfficialAmro1, a user affected by mass suspensions with over 265K followers and 115K tweets. He was suspended without cause and added, “I don’t even curse.”To which I foolishly replied, “Cursing would not suspend your account, particularly if directed against a public figure. Incitement will.”“No, now it does,” he replied. He also added that if you criticize a figure loyal to the Arab regimes, you can get your account locked or suspended.
  • The 'hateful conduct' policy as defined by Twitter states: You may not promote violence against or directly attack or threaten other people on the basis of race, ethnicity, national origin, sexual orientation, gender, gender identity, religious affiliation, age, disability, or serious disease.Analyzing the message contents that were flagged for hateful conduct I saw that most did not violate Twitter’s rules. Soon I began to discover that what @OfficialAmro1 had told me was true. The content I was seeing contained profanity. But that wasn’t the whole story.Arabic curse words are used often. I sampled around a little under 50 claims, with over 30 screenshots that contain Twitter’s email identifying the violating tweet. It was clear that profanity alone was not causing the suspensions.
  • Tragically funnier still are those who were joking around with their friends using their usual language that has profanities @ism3lawy_ ended up cursing Egypt’s Zamalek football club and for that his account was suspended permanently along with that of one of his friends. In a separate conversation, his friend @EHAB_M0 was also joking around with his friends and eventually got a permanent suspension.
  • Within seconds of my post, the algorithm identified the curse words and locked my account for 12 hours. It was my first violation ever. The irony of documenting this as a reply to the platform’s account is probably lost on them.
  • the most dangerous and disconcerting of my findings is that the appeal system in Twitter for MENA is broken.
  • Even things like talking about prostitution can get you banned
  • There is an element of guardianship that is present in despotic Arab regimes, and that moral guardianship is reflected in the algorithm by Twitter as was shown through the numerous examples above.
  • With my limited access to Twitter’s data, I have found nearly 20 accounts probably wrongfully and permanently suspended. I imagine hundreds or even thousands more have been kicked off the platform.
  • “Thank you for trying to help make Twitter a free space once again.”
Ed Webb

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

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

11 sentenced to 3-12 years in prison for homosexuality | Mada Masr - 0 views

www.madamasr.com/...-12-years-prison-homosexuality

Egypt LGBT LGBTQ internet socialmedia law policing repression

shared by Ed Webb on 01 May 16 - No Cached
  • An officer from the morality police who wished to remain anonymous confirmed to Mada Masr that morality police officers heavily monitor LGBT people using the community’s dating websites and internet forums. He stated that it is common practice for a police officer to engage with someone online, agree to meet him or her in person, and then send the messages to the public prosecution to issue a warrant of arrest.
  • Grindr, a dating app commonly used by gay men, released a warning in 2014 saying that Egyptian police may be using the application to entrap individuals and warned users to take steps to protect their identities. Solidarity with Egypt LGBT estimates that between 2013 and 2015, 53 percent of charges leveled against LGBT individuals featured the use of websites and social media to entrap people.
  • The case against the 11 individuals included a long list of accusations related to debauchery. While being gay is not technically criminalized under the Egyptian penal code, LGBT individuals are often targeted through debauchery laws. Debauchery carries a maximum sentence of three years. However, Abdel Hameed says that, in cases against LGBT individuals, it is common for the prosecution to list several accusations related to debauchery to increase the prison sentence.
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  • Judge Mohamed al-Husseiny who presided over the case is known for his homophobia. In a similar debauchery case, one of EIPR’s lawyers heard Husseiny say that the crime “shakes the throne of God.”
  • The Solidarity with Egypt LGBT campaign estimates that 172 LGBT individuals were arrested between October 2013 and December 2015, a figure the group reports is based on media reports. In their statement on Facebook condemning the recent verdict, the campaign stated they document a new case against LGBT individuals every two weeks.
Ed Webb

Donald Trump's Media Attacks Should Be Viewed as Brilliant | Time.com - 0 views

time.com/...donald-trump-fake-news-attacks

media journalism epistemology facts opinion politics US USA Trump

shared by Ed Webb on 19 Feb 17 - No Cached
  • the central idea of journalism — the conviction, as my old boss Peter Kann once said, “that facts are facts; that they are ascertainable through honest, open-minded and diligent reporting; that truth is attainable by laying fact upon fact, much like the construction of a cathedral; and that truth is not merely in the eye of the beholder.”
  • the responsibility to separate truth from falsehood, which is never more important than when powerful people insist that falsehoods are truths, or that there is no such thing as truth to begin with
  • a period in which the executive branch of government is engaged in a systematic effort to create a climate of opinion against the news business
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  • Ideologically, the president is trying to depose so-called mainstream media in favor of the media he likes — Breitbart News and the rest. Another way of making this point is to say that he’s trying to substitute news for propaganda, information for boosterism.
  • “Many people say” is what’s known as an argumentum ad populum. If we were a nation of logicians, we would dismiss the argument as dumb.We are not a nation of logicians.
  • The president is responding to a claim of fact not by denying the fact, but by denying the claim that facts are supposed to have on an argument
  • This is a version of Thrasymachus’s argument in Plato’s Republic that justice is the advantage of the stronger and that injustice “if it is on a large enough scale, is stronger, freer, and more masterly than justice.”
  • Truth is what you can get away with.
  • The interesting conversation concerns how we come to accept those lies.
  • If a public figure tells a whopping lie once in his life, it’ll haunt him into his grave. If he lies morning, noon and night, it will become almost impossible to remember any one particular lie. Outrage will fall victim to its own ubiquity. It’s the same truth contained in Stalin’s famous remark that the death of one man is a tragedy but the death of a million is a statistic.
  • explanation becomes rationalization, which in turn becomes justification
  • Here’s a simple truth about a politics of dishonesty, insult and scandal: It’s entertaining. Politics as we’ve had it for most of my life has, with just a few exceptions, been distant and dull.
  • it’s exhilarating. Haven’t all of us noticed that everything feels speeded up, more vivid, more intense and consequential? One of the benefits of an alternative-facts administration is that fiction can take you anywhere.
  • we adopt new metrics of judgment, in which politics becomes more about perceptions than performance—of how a given action is perceived as being perceived. If a reporter for the New York Times says that Trump’s press conference probably plays well in Peoria, then that increases the chances that it will play well in Peoria.
  • Some people became desensitized by the never-ending assaults on what was once quaintly known as “human decency.” Others seemed to positively admire the comments as refreshing examples of personal authenticity and political incorrectness.
  • anxiety and anger are their own justifications these days
  • In his 1953 masterpiece, “The Captive Mind,” the Polish poet and dissident Czeslaw Milosz analyzed the psychological and intellectual pathways through which some of his former colleagues in Poland’s post-war Communist regime allowed themselves to be converted into ardent Stalinists. In none of the cases that Milosz analyzed was coercion the main reason for the conversion.They wanted to believe. They were willing to adapt. They thought they could do more good from the inside. They convinced themselves that their former principles didn’t fit with the march of history, or that to hold fast to one’s beliefs was a sign of priggishness and pig-headedness. They felt that to reject the new order of things was to relegate themselves to irrelevance and oblivion. They mocked their former friends who refused to join the new order as morally vain reactionaries. They convinced themselves that, brutal and capricious as Stalinism might be, it couldn’t possibly be worse than the exploitative capitalism of the West.
  • I fear we are witnessing a similar process unfold among many conservative intellectuals on the right. It has been stunning to watch a movement that once believed in the benefits of free trade and free enterprise merrily give itself over to a champion of protectionism whose economic instincts recall the corporatism of 1930s Italy or 1950s Argentina. It is no less stunning to watch people once mocked Obama for being too soft on Russia suddenly discover the virtues of Trump’s “pragmatism” on the subject.
  • George Orwell wrote, “To see what is in front of one’s nose needs a constant struggle.”
  • Not to look around, or beyond, or away from the facts, but to look straight at them, to recognize and call them for what they are, nothing more or less. To see things as they are before we re-interpret them into what we’d like them to be. To believe in an epistemology that can distinguish between truth and falsity, facts and opinions, evidence and wishes. To defend habits of mind and institutions of society, above all a free press, which preserve that epistemology. To hold fast to a set of intellectual standards and moral convictions that won’t waver amid changes of political fashion or tides of unfavorable opinion. To speak the truth irrespective of what it means for our popularity or influence.
  • Ed Webb on 19 Feb 17
     
    Helpful in thinking about how people adapt to authoritarian regimes and societies, or don't
Ed Webb

Moral crisis threatens Iran's Revolutionary Guards | Comment is free | guardian.co.uk - 0 views

www.guardian.co.uk/...risis-iran-revolutionary-guard

Iran IRGC analysis opinion

shared by Ed Webb on 30 Jun 10 - Cached
  • for many guardsmen, they have become the establishment they grew up to despise
  • Ahmadinejad has moved to retire guardsmen, many with years of experience, and replace them with cadres of young, ideologically committed and loyal recruits. Empowered and imbued with an almost immature enthusiasm for confrontation, these new recruits are simply accentuating the existing tensions, as the old guard, bloodied by war and professionalised by experience, look on with disdain at the naivety of their successors.
Ed Webb

Egypt media gains reversed by military rulers - Yahoo! News - 0 views

news.yahoo.com/military-rulers-083420812.html

Egypt censorship

shared by Ed Webb on 01 Aug 11 - No Cached
  • the generals ruling Egypt since President Hosni Mubarak's overthrow were annoyed at his outspoken criticism of how they manage the media.
  • Egypt's January revolution has smashed the fear barrier that once forced journalists to temper their coverage of state affairs and avoid criticism of the head of state. The most outspoken were ostracized, fired and occasionally imprisoned.
  • The army has sent instructions to editors telling them to "refrain from publishing any items -- stories, news, announcements, complaints, advertisements, pictures -- pertaining to the Armed Forces or to commanders of the armed forces without first referring to the Morale Affairs Department and the Department of Military Intelligence and Information Gathering."
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  • In June, two journalists from Al Wafd Party newspaper were questioned by the military prosecutor's office over a reference in a May 26 story to a possible deal between the army and the Muslim Brotherhood, the most organized political grouping in Egypt, over elections.
  • 26-year-old Nabil, an activist in the anti-Mubarak protests, was given a three-year prison sentence. "That was a catastrophic ruling," said the executive director of the Arab Network for Human Rights Information, Gamal Eid. "Repeated summoning of journalists spreads an atmosphere of fear among journalists to exercise self censorship."
  • gains are under threat from a military establishment traditionally hostile to the idea of dissent in the ranks
  • Yosri Fouda was forced to cancel an episode of his talk show, Akher Kalam (The Last Word) on privately-owned channel ONTV, where he was due to interview an army general. The Morale Affairs Department had asked for an advance copy of the questions.
  • Editors of state newspapers seen as complicit with Mubarak's regime have been replaced. The head of the journalists' syndicate, seen as a supporter of Mubarak's government, was forced to step down. Outspoken journalists forced to live in exile have returned home. More than half a dozen new private newspapers have appeared, and a new private TV station is established each month. Among the most prominent newcomers are Al-Tahrir, CBC and Masr 25.
  • last November's discredited parliamentary vote, when the government shut down more than a dozen private TV stations and state media helped cement the dominance of Mubarak's party.
  • "Egypt has definitely entered a new era of transparency, clarity and freedom after the revolution," she told Reuters TV. A return to the systematic curbs on freedom of information under Mubarak seem unthinkable for now, but journalists say there is urgent need for legislation to entrench media freedom. "It may seem as though there is a bigger margin of freedom, but even this is an acquired margin and is not protected by regulations or laws," said Yehia Kalash, former secretary of the Egyptian journalists' syndicate.
Ed Webb

Calls in Egypt for censored social media after arrests of TikTok star, belly dancer - R... - 0 views

www.reuters.com/...tar-belly-dancer-idUSKCN22A2ZY

Egypt media socialmedia gender oppression censorship women morality politics authoritarianism

shared by Ed Webb on 29 Apr 20 - Cached
  • Egyptian lawmakers have called for stricter surveillance of women on video sharing apps after the arrests of a popular social media influencer and a well-known belly dancer on charges of debauchery and inciting immorality.
  • Instagram and TikTok influencer Haneen Hossam, 20, is under 15 days detention for a post encouraging women to broadcast videos in exchange for money, while dancer Sama el-Masry faces 15 days detention for posting “indecent” photos and videos.
  • “Because of a lack of surveillance some people are exploiting these apps in a manner that violates public morals and Egypt’s customs and traditions,”
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  • Hossam denied any wrongdoing but Cairo University - where she is studying archaeology - said it would enforce maximum penalties against her which could include expulsion.
  • Several women in Egypt have previously been accused of “inciting debauchery” by challenging the country’s conservative social norms, including actress Rania Youssef after critics took against her choice of dress for the Cairo Film Festival in 2018.
  • In 2018 Egypt adopted a cyber crime law that grants the government full authority to censor the internet and exercise communication surveillance. A media regulation law also allows authorities to block individual social media accounts.
  • Egyptian women’s rights campaigner Ghadeer Ahmed blamed the arrests on rising social pressures on women and “corrupt laws”. “[These laws] condemn people for their behaviour that may not conform to imagined social standards for how to be a ‘good citizen’ and a respectful woman,” she wrote in a Tweet.
Ed Webb

Egypt's rainbow raids - @3arabawy : @3arabawy - 0 views

arabawy.org/111177/Egypt%u2019s_rainbow_raids

Egypt LGBTQ LGBT sexuality homosexuality repression authoritarianism

shared by Ed Webb on 16 Oct 17 - No Cached
  • Homosexuality is not officially outlawed, but the country’s “Morality Police” have long fabricated charges using vague legal clauses against “debauchery” and “prostitution” when targeting gay people.
  • Some of the detainees were referred swiftly to court and given prison sentences, while others are still in custody undergoing interrogation. Among them, Sarah Hegazy, a prominent leftist activist who advocated for LGBTQ rights. Her defense lawyers said she was beaten up and sexually abused by inmates after being incited by a police officer. Other detainees faced similar ill-treatment and torture, including humiliating anal examinations.
  • the current campaign is not the first of its kind. Under Hosni Mubarak, the Morality Police and State Security Police rounded up dozens and referred 52 to court on charges of debauchery, in what became known as the infamous Queen Boat Case in 2001. The detainees were tortured and raped, before an international outcry forced the government to halt temporarily the crackdown
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  • Before the 2011 revolution, the spread of internet access and the rise of blogs and social media allowed Egypt’s LGBTQ citizens a degree of breathing space. Some used blogs and social media to campaign for their rights, while others saw it primarily as a medium via which they could meet and date. Some of the leading human rights activists and anti-Mubarak dissidents were members of the LGBTQ community. But neither LGBTQ movement evolved on the ground nor was gay liberation a cause on the agenda of any political party. The situation did not change much after the outbreak of the 25 January Revolution, though a relatively healthier atmosphere existed briefly from 2011 to 2013, during which some gender taboo issues could be discussed and raised in mainstream circles. The July 2013 military coup, led by Abdel Fattah Al-Sisi, ended all that. The EIPR has recorded the arrest of at least 232 “LGBTQ suspects” between the last quarter of 2013 and March 2017.
  • The only political group, as of this writing, to take a clear public position against the crackdown and homophobia is the Revolutionary Socialists. The liberal Ad-Dustour Party’s spokesperson Khaled Dawoud condemned the arrests, but according to a source in the party this sparked an internal controversy, and it was decided in the end that his statement was solely his and not the party’s.
  • Ironically, amid an ongoing domestic anti-LGBTQ campaign, Egypt had the audacity to condemn the Orlando gay nightclub shooting in June 2016 in the US. Yet Sisi’s homophobic crusade had already gone international, with his diplomats boycotting the UN’s monitor on anti-gay violence, then later voting (together with the US, Botswana, Burundi, Ethiopia, Bangladesh, China, India, Iraq, Japan, Qatar, Saudi Arabia and the United Arab Emirates) against a UN resolution condemning the death penalty for LGBTQ people and other groups.
  • in times of defeats and counterrevolutions, reactionary ideas flourish
  • Sensationalist crackdowns on “queers”, “Satanists”, “wife swappers” etc. is a classic tactic by any dictatorship to divert public attention away from its political and economic failures. And Sisi needs such diversion, as the economy is going down the drain.
  • Sarah Hegazi, herself, reportedly resigned from the left-leaning Bread and Freedom Party shortly before her arrest because the party refused to take a stand in solidarity with the LGBTQ community. With her arrest, the party issued a brief, weak statement denouncing the arrest, but did not dare take a clear stand against homophobia.
  • Not a single Western embassy in Cairo has issued a condemnation up till now, amid hypersales of arms to Egypt and the signing of security cooperation agreements against “terrorism” and “illegal migration”.
Ed Webb

Iran's elite technical university emerges as hub of protests | AP News - 0 views

apnews.com/...908c0e515362862dd7648123aca84d

Iran protests students university

shared by Ed Webb on 28 Oct 22 - Cached
  • Thousands of Sharif University alumni power Iran’s most sensitive industries, including nuclear energy and aerospace. One of supreme leader Ayatollah Ali Khamenei’s closest advisors has taught there for decades. But as demonstrations erupt across Iran — first sparked by the death in September of 22-year-old Mahsa Amini in the custody of the country’s morality police — the scientific powerhouse known as “Iran’s M.I.T.” has emerged as an unexpected hub for protest, fueling Iran’s biggest antigovernment movement in over a decade.
  • Across the country and despite a violent crackdown, Iranians have taken to the streets, venting their outrage over social repression, economic despair and global isolation — crises that have clipped the ambitions of Iran’s young and educated generation.
  • “They are demanding the end of the Islamic Republic.”
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  • “Whether it’s true or not, people have this feeling that it’s safer to protest on campus,” said Moeen, a Sharif University alum who has observed the protests and spoke on condition that only his first name be used. “It’s easier than orchestrating something at a random square in Tehran. There are student syndicates. There’s leadership.”
  • After the U.S.-backed 1953 coup, University of Tehran students revolted over then-Vice President Richard Nixon’s visit to the capital. The shah’s security forces stormed the campus and shot three students dead.
  • Sharif University, among other campuses, was wracked by protests two decades later, when Marxist and Islamist student groups lit the fuse of the 1979 Islamic Revolution, which ushered in the clerical establishment that still rules Iran.
  • Pro-reformist students protested at the University of Tehran in 1999, prompting a fearsome raid by security forces who fatally shot a student and flung others out of windows.
  • Sharif University — a competitive, high-tech hub considered less liberal and activist than others in the capital
  • Deepening global isolation and frustration over lagging political reforms convinced many students that nothing would come of engaging with the system.
  • in the fall of 2019, a fuel price hike set off the deadliest nationwide unrest since the Islamic Revolution. The Sharif Islamic Association, a misnomer for the students’ largely secular representative body, jumped into action, organizing demonstrations on campus
  • In 2020, the student group boycotted classes and held a protest vigil after the Iranian military’s downing of a Ukrainian passenger plane killed 176 people, including over a dozen Sharif University graduates
  • the biggest reason is freedom. We just want basic things that you have all over the world
  • Sharif University authorities denied the student association a protest permit, members said. Crowds demonstrated anyway, pumping their fists and chanting “Death to the dictator!” — a slogan that protesters have used around the country.
  • As hundreds of students chanted against Khamenei, plainclothes security forces raided campus. Professors formed a human shield so students could flee. But security forces beat the professors, ripped through their interlocked hands and chased protesters into the parking garage.
  • “For the sake of its own future, the government should care about these students. They’re the nerds. But it was clear it only cared about oppressing them.”
  • On Sunday, the university announced it would temporarily ban over two dozen students who contributed to the “unstable environment.”
  • Most recently this week, female students streamed into the male-only section of the dining hall in protest over campus gender segregation as male students cheered them on. The university closed the cafeteria on Tuesday, hoping to end the demonstrations.
Ed Webb

Syria Comment » Archives » Dera'a is Falling - 0 views

www.joshualandis.com/blog

Syria authoritarianism politics acting propaganda parliament cult uprising

shared by Ed Webb on 30 Mar 13 - No Cached
  • Other Arabic websites have said that MP Waleed Zoubi is from Dera’a. In the session of parliament, he stated that 20 days ago he alerted the presidency and government to the presence of armed militants who were taking control of specific locations, but that no responsive action was forthcoming. His words before the parliament were not framed as a protest but as an alert to Syrians, yet such honesty in the parliament is still uncommon. Zoubi presented his remarks as one concerned about seeing the muhafiza overrun by insurgents. Nevertheless, his open acknowledgment of loss of both territory and the morale of regime forces in Dera’a elicited objections from other MPs who tried to silence him, whereupon he demanded that they not interrupt him.     Photo from Sana What remains fascinating is the dance that must be performed around the reality of events on the ground. It’s permissible to say that foreign terrorists are causing havoc in Syria, but it’s not acceptable to acknowledge that the uprising includes Syrian participants, let alone that the uprising is primarily Syrian—that’s been the case from the beginning. But that other MPs would try to prevent Zoubi, even at this late hour, from merely discussing in parliament the practical problem of a very real loss of territory is a telling reminder of the persistence of the Ba’athist cult of unreality. How can the regime fight its war without acknowledging its battles? Is it loyalty to mention terrorism, but treason to admit losses? Is patriotism the acknowledgment of conflict with “unknown” assailants coupled with a simultaneous pretending that no failure is occurring? Zoubi mentioned the descent of Syria into a state of war and warned that “if terrorists prevail, chaos will prevail,” yet apparently, even if an area is falling out of the regime’s control, it is still taboo to acknowledge it directly. Subsequent Syrian news coverage of the parliamentary session made no mention of Zoubi.
Ed Webb

The myth of the Islamist winter - www.newstatesman.com - Readability - 0 views

www.readability.com/...u0al0ahj

Tunisia Egypt analysis politics economy parties Islamists ikhwan MB nahda

shared by Ed Webb on 10 Jan 13 - No Cached
  • In Tunisia, as in Egypt, the Islamists who came to power through the ballot box are seeing their popularity erode and are tempted to hold on to power by recourse to authoritarian measures. But they have to deal with the legacy of the Arab spring. They face a new political culture: now, one where people who disagree with the government take to the streets; where there is no reverence for established power and the army and the police no longer inspire fear.
  • consider the precise nature of this authoritarian turn because it bears little resemblance to the “Islamic revolution” often associated with the Muslim Brotherhood in Egypt and al-Nahda, the Renaissance Party, in Tunisia. It is, on the contrary, a conservative and paradoxically pro-western “counter-revolution”
  • The electoral and social base of the Egyptian regime is not revolutionary. Instead of trying to reach a compromise with the principal actors of the Arab spring, Morsi is attempting to get all the supporters of the new order on his side. The coalition he is building is based on business, the army, the Salafists and those elements of the “people” that are supposedly tired of anarchy
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  • economic model is neoliberal
  • Morsi has accepted the outlook of the IMF, not because he has been forced to do so, but because it is an approach he shares. This will bring further privatisation and competition. And because the price paid by swaths of the population will be severe, the government will need a functioning apparatus of repression and to break the trade unions. It will also have to gain the acquiescence of the army, in exchange for immunity and the right to regulate its own affairs, particularly in the economic sphere
  • Time is against Morsi, because the economic measures that he wants to introduce will make the government increasingly unpopular. And, on the other hand, continued popular protest will require him to call on the army, which will support him, but at a price – the political and economic autonomy that the military is asking for runs counter to the Brotherhood’s programme of economic liberalisation
  • the other battleground for the Muslim Brotherhood is control of the religious sphere. Like al- Nahda in Tunisia, it has discovered that this is considerably more diverse than it had thought. Moreover, figures who had previously been relatively docile where the state was concerned, such as Ahmed el-Tayeb, the Grand Imam of al-Azhar, have reasserted the autonomy that they were granted by the Arab spring. This means that the only way for the government to wrest back control of the religious sphere is to place it under the authority of the state (specifically, to submit the mosques to the diktat of the ministry of religious affairs)
  • if there were a credible and unified opposition, it could beat al-Nahda in the elections. Consequently, Tunisia’s chances of staying democratic are better than Egypt’s
  • State control of religion would in fact go beyond institutions and extend to religious orthodoxy, leading to limitations being placed on Sufi practices and theological discussions. Even if the Muslim Brothers succeed in the first part of the operation – nationalising faith institutions – the price they will have to pay for it will be high, because the imams won’t appreciate being turned into civil servants. They also run the risk of destroying the religious dynamic of their movement: if the state controls religion, what use is a religious “brotherhood”? And if religion is identified with the state, there is a grave risk that the unpopularity of the government will affect faith institutions in turn, as has happened in Iran
  • Religion is becoming just one instrument of control among others – rather than a social, economic and ideological alternative. This is, in short, the failure of political Islam
  • Al- Nahda is neither as strong nor as deeply rooted as the Muslim Brotherhood. The movement is more diverse, with a branch that is, if not more liberal, then at least more realistic. And because of their commitment to violence, the Tunisian Salafists are not credible allies
  • Al-Nahda is coming into conflict with the unions, either for the same reasons as in Egypt (a fascination with the free market) or for reasons more specific to Tunisia (it wants allies on its left but cannot bear to compete with a truly popular movement of grass-roots activists)
  • As in Egypt, al-Nahda proposes to use its own ministry of religious affairs to control the religious sphere, although this statism could rebound against the movement
  • a politics more redolent of Pinochet in Chile than of Khomeini in Iran
  • The Islamists are succeeding neither in delivering the goods in economic and social terms nor in giving the impression that they are architects of an authentic social project that goes beyond the stamping of “Islamic markers” on a society over which they have increasingly little control
  • To get through the period of austerity and the economic difficulties that go with it, they should have done more to secure a “historic compromise” with the liberals. The alternative to such an alliance is not “Islamic revolution”, however. What is taking shape instead is a coalition that is con - servative in politics and morals but neoliberal in economics, and thus open to the west
Ed Webb

Insight: Turkish generals look to life beyond prison bars - www.reuters.com - Readability - 0 views

www.readability.com/...s3pmdpxc

Turkey AKP military ergenekon

shared by Ed Webb on 03 Jul 12 - No Cached
  • Erdogan has for now succeeded in his aim of taming the "Pashas", officers, who disdain his Islamist roots. But as coup trials stutter over technical appeals, his position ranging over a demoralized military has its perils.
  • An annual European Union survey showed Turks trust in the military slid from 90 percent in 2004 to 70 percent in 2010.
  • resignations allowed Erdogan to install a chief of staff of his choice, General Necdet Ozel
  • ...8 more annotations...
  • Perhaps mindful of the problem Ozel faces stamping authority over a military shell-shocked by mass arrests, Erdogan recently criticized special prosecutors for ordering too many detentions.Critics had hitherto seen the prosecutors as "attack dogs" for Erdogan's government as it strove to bring the army to heel and convince the electorate that the AKP was its best bet to break Turkey's cycle of coups.His AK Party is now working on plans to dissolve the courts - a measure that could result in a collapse of the cases and undermine Erdogan's credibility.
  • With his opponents scattered, Erdogan may have decided now is the time to muzzle prosecutors, and give General Ozel a chance to rebuild morale.
  • Celebrations for national holidays have lost some of their militaristic trappings, and dress rules at military social engagements have been relaxed so, for example, the wives of President Gul or Prime Minister Erdogan are no longer unwelcome because they wear Muslim headscarves
  • Turkish forces haven't fought in any war since the early 1950s in Korea, but the people's emotional attachment to the armed forces is reinforced regularly with funerals for soldiers killed in the long-running separatist conflict with the militant Kurdistan Workers Party (PKK)
  • "The Turkish public really does love its armed forces."
  • Many suspect cases have been cooked up, with public opinion shaped by leaks to newspapers like Taraf and Zaman, closely tied to the Islamic movement headed by Fethullah Gulen."Too much of the evidence is doubtful to believe the investigations are aimed at further democratization,"
  • The military's forays into the political arena have become increasingly rare. General Ozel has made none.
  • A total 364 officers, serving and retired are being tried in connection with the plot
Ed Webb

The crackdown in Egypt: Democracy and hypocrisy | The Economist - 0 views

www.economist.com/...islamists-cairo-was-craven-and

democracy diplomacy military Egypt US UK USA Britain MB ikhwan Islamists

shared by Ed Webb on 04 Aug 13 - No Cached
  • REMEMBER the opprobrium heaped on Recep Tayyip Erdogan, Turkey’s prime minister, in June for using tear gas and water-cannon against his people? Imagine the outrage if Vladimir Putin ordered Russian troops to fire live ammunition into demonstrators on the streets of Moscow. But over the weekend, when Egypt’s generals set about killing scores of protesters, the West responded with furrowed brows and pleas for all sides to refrain from violence. Such meekness betrays not only a lack of moral courage, but also a poor sense of where Egypt’s—and the West’s—real interests lie.
  • The Muslim Brothers—and other Muslims across the Middle East—will conclude from all this that the West applies one standard when secularists are under attack and another when Islamists are. Democracy, they will gather, is not a universal system of government, but a trick for bringing secularists to power. It is hard to think of a better way for the West to discourage the Brothers from re-entering Egypt’s political process.
  • The generals now know that the West has given them more or less a free hand to do as they will.
  • ...3 more annotations...
  • the new government is resurrecting the hated arms of Hosni Mubarak’s security state
  • Certainly, the Brothers ruled Egypt badly. They set about consolidating their own power and neglected the economy. They were chaotic and partisan. But Islamists make up a large part of the Egyptian population. The only way they can be excluded from politics is if the security forces hold much of the power. And if that happens, Egypt will not function as a free country.
  • by so conspicuously holding back criticism first of the coup and now of the shooting of unarmed civilians, the West has confirmed the view of enemies of democracy everywhere: that its preaching is riddled with hypocrisy. The next time Mr Obama urges some authoritarian to embrace civil rights, he will find his case that bit harder to make
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