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a solar mega-project that is supposedly going to end Morocco's dependency on energy imports, provide electricity to more than a million Moroccans, and put the country on a “green path.”

The land, sold at a cheap one Moroccan dirham per square meter was clearly worth a lot more. As if things were not bad enough, the duped local population were surprised to find out that the money from the sale was not going to be handed to them, but that it would be deposited into the tribe's account at the Ministry of Interior. Additionally, the money would be used to finance development projects for the whole area. They discovered that their land sale was not a sale at all: it was simply a transfer of funds from one government agency to another.

What seems to unite all the reports and articles written about the solar plant is a deeply erroneous assumption that any move toward renewable energy is to be welcomed. And that any shift from fossil fuels, regardless of how it is carried out, will help us to avert climate chaos. One needs to say it clearly from the start: the climate crisis we are currently facing is not attributable to fossil fuels per se, but rather to their unsustainable and destructive use in order to fuel the capitalist machine. In other words, capitalism is the culprit, and if we are serious in our endeavors to tackle the climate crisis (only one facet of the multi-dimensional crisis of capitalism), we cannot elude questions of radically changing our ways of producing and distributing things, our consumption patterns and fundamental issues of equity and justice. It follows from this that a mere shift from fossil fuels to renewable energy, while remaining in the capitalist framework of commodifying and privatizing nature for the profits of the few, will not solve the problem. In fact, if we continue down this path we will only end up exacerbating, or creating another set of problems, around issues of ownership of land and natural resources.

On Feb. 24, Russia invaded Ukraine, and sanctions imposed on Russia by Western states led to surging food, fuel, and fertilizer prices. Burkina Faso saw two successful coups and a third foiled putsch. There were failed power grabs in São Tomé and Príncipe, the Democratic Republic of the Congo, and against Mali’s military junta, sparked by armed groups’ escalating attacks and creeping inflation on food and services. It was a continuation of a trajectory set in 2021, a year that saw four successful coups in Africa (in Chad, Guinea, Mali, and Sudan).

Tunisia is just one of many countries experiencing a rollback of democratic gains. Amid an economic crisis worsened by the pandemic and made even more acute by the war in Ukraine, democratic backsliding is increasing. As reported in Africa Brief this year, Sudan’s democratic future still hangs in the balance, and Mali’s putsch leaders agreed to a two-year democratic transition that would allow coup leader Col. Assimi Goïta and other military members to run in general elections in 2024. Ibrahim Traoré, an army captain in Burkina Faso, proclaimed himself the new president of the country’s military junta in the country’s second coup in eight months while Guinea’s military rulers issued a three-year ban on public demonstrations to combat growing calls for democracy. And around 50 people were killed by security forces as Chadians took to the streets to demand a quicker transition to democratic rule.

Recent elections in Kenya and Angola showed democratic gains as Kenyans defied their outgoing president’s chosen successor and young Angolans increasingly challenged their one-party state. Africans want more democracy even if their leaders want less of it.

Throughout my life I have never seen Egyptians expressing such an intense feeling of national ownership. This is one of the most important rewards of the revolution. The people are thirsty for real democracy after the revolution empowered them to seek their rights

We are no longer fearful of our government

The organization of society along the lines of Islamists, liberals and a silent majority is not much different from what exists in established democracies. What is new and different for Egyptians is that the fear has disappeared and has been replaced with a sense of the power to shape their collective destiny

Social media narratives are appealing because they allow us to create our own feel-good stories about revolution

This social media ‘revolution’ was really about how the west experienced events in Egypt

Traditional media works differently: commenters tell you what to think by repeating their droning analyses hourly on 24-hour news channels. Their well-staged shots provide an overview of the scene and their description of events pretends to be ‘objective’ and comprehensive. In short, there is little room for engagement with information which is dictated to you and which is placed firmly within a specific context.

There may someday be a vision for Syria and the Middle East that draws on their past, where ancient trajectories of the Ottoman Empire stitched together a landscape that often embraced its many identities. There is probably a future in which loyalties are less to the state and more to those antique metropoles like Aleppo, Tripoli, Mosul or Beirut, which often answered questions of community better than the contrived countries that absorbed them. The term might be post-Ottoman, where borders that never made all that much sense are encompassed by connections from Cairo to Istanbul, Maydan to Basra, and Marjayoun to Arish, in which people can imagine themselves as Alawite, Levantine, Arab, Syrian, Eastern — or some hybrid that transcends them all.

A Tunisian Islamist named Said Ferjani told me a few weeks ago that such safeguards and guarantees would require what he called “a charismatic state.” It was the antithesis of all those sempiternal leaders, presiding over imperiums with hollow slogans and manipulating society’s components with cynicism portrayed as principle. A charismatic state could mend itself, reform, adapt and heal when it failed in its fundamental task, delivering the rights and duties of citizenship. And only in citizenship, he told me, could diversity be preserved and protected. Citizenship, he seemed to suggest, would permit us to become greater than our parts. It would allow us to imagine.

entitlement, ownership, power and fear

a poster held aloft at the Bakırköy rally: Seni bilen hayran, bilmeyen düşman. “Those who know you are your followers, those who don’t are your enemies.” What struck me about this slogan was that it perfectly summed up the strength of the political message Erdoğan is espousing. It is a mantra that encompasses both support and resistance; it presupposes, even requires, opposition, while simultaneously dismissing that opposition as illegitimate

his narrative becomes even stronger the more he is seen to be under attack by his “enemies.”

Erdoğan’s slogan of the “national will”—a concept that sounds deeply creepy concept to many people—is far more compelling and less nebulous to many Turks than notions such as “the separation of powers” and “the rule of law,” particularly given that law itself has been tainted by the motives of the Gülenists.

Tunisia has secured greater press freedom than many of the Arab Spring countries, but local journalists told CPJ that with elections slated for this year, challenges including funding, transparency, and government pressure remain

Despite a ban on foreign funding, many of the independent journalists who spoke with CPJ said they believe Gulf money is secretly pouring in to campaigns, although they often lack the means to expose it. Businessmen and politicians are also using privately owned media companies and the government is harnessing public broadcasters to further their political agendas.

Journalists speak privately of money from the United Arab Emirates flowing to establishment politicians and funds from Qatar to Islamists but there is little published evidence of this.

A man that is deeply enmeshed in Egypt`s crony capitalist system, has revealed, through a series of online videos, what many Egyptians already felt and knew: Namely, the corruption of the military institution, and the regime’s deliberate economic and fiscal policy that is leading to the impoverishment of the mass of Egyptians, while enriching the military elites

His series of videos directly led to rare protests against President Abdel Fattah El Sissi, in-spite of the government’s draconian record of repression.

compared to 2015. Relative poverty rates rose from 27.8% to 32.5% in 2018, and the level of absolute poverty rose from 5.3% to 6.2% for the same period

"If you could name one thing that would really change your life, what would it be?" I ask. I’m expecting him to say a better house, or more food, or a doctor, or education for his kids. I’m expecting him to mention one of the things relief money often provides for.But Lebrun grins broadly at me, revealing a missing tooth, and says, "What would help me most? A land registry."

What Lebrun needs is security – security he can build a future on. And he needs agencies to safeguard that security. What Lebrun needs is bureaucracy.

Bureaucracy is also the system that organises everything into procedures that are the same for everybody. It’s what holds societies together. It’s not excessive; it’s indispensable.

Reporters Without Borders (RSF) is worried about the way Egyptian media outlets are being taken over by businessmen linked to the government and intelligence services. The regime’s domination of the media continues to grow and is even affecting pro-government media.

Al Hayat was quietly taken over at the end of August. The new owner’s identity has not yet been officially announced but several Egyptian media outlets have reported that it was acquired by Falcon, a successful Egyptian security company whose CEO is a former senior military intelligence officer and a former head of the radio and TV regulatory agency.

the financial pressure came shortly after Al Wafd’s representatives in parliament expressed their opposition to the government’s controversial plan to hand over two strategic islands, Tiran and Sanafir, to Saudi Arabia

Long a sanctuary for Spanish and French writers, American writers began visiting Tangier in the late nineteenth century: Mark Twain on his way to Jerusalem in 1867, the painters Louis Comfort Tiffany in 1870 and Henry Ossawa Tanner in 1912, and Edith Wharton in 1917. In 1931, when Bowles first visited, the American artists living in Tangier were primarily black: Claude McKay, Anita Reynolds, Juice Wilson, Josephine Baker. These African-Americans came to Morocco from Paris, where they had formed a community after World War I, and as the Harlem Rennaissance spread to France. Upon arrival, Bowles began to socialize with both McKay and Anita Reynolds. Like the other Americans, he had also discovered North Africa through France. In high school, he had read Marcel Proust, Comte de Lautréamont, and André Gide—the latter’s accounts, in particular, of his travels and sexual trysts in Algeria and Tunisia had conjured North Africa in Bowles’s teenage imagination.

in December 1923, France, Spain, and the United Kingdom signed the Tangier Protocol in Paris, setting up a new administration and placing the city at the center of a 150-square mile International Zone overseen by a committee of nine Western powers. The city was henceforth governed by a court that included French, Spanish, and British judges, along with the mendoub, the Moroccan sultan’s representative. It is this international period, from 1923 to 1956, especially postwar, that has shaped the image of Tangier as a free port, a tax haven, and a place of international intrigue and excess.

His first novel, The Sheltering Sky, told the story of an American who flees the numbing modernity of New York and meanders through the Algerian desert, only to disintegrate psychologically. Published in the fall of 1949, it became a bestseller and made Bowles a household name. Three more novels and a handful of short stories set in Tangier followed.

Erdoğan’s brand is waning in the cities, the coasts, and among young people. Neither the new Erdoğan-shaped presidential system, nor his expansionist foreign policy are popular in these parts. Even before the COVID-19 pandemic, chronic unemployment and inflation extinguished any hope of him bouncing back in the polls. Despite his total control over the state, mainstream media, and major capital groups, the president is unlikely to ever get much more than half of the popular vote.

The Erdoğan government now faced a question that all successful populist regimes must solve: What to do with the minority? They certainly can’t be granted free and fair elections, lest they attain the means to exact revenge. Nor can they be deprived of all their rights of representation, lest they be driven to revolt or treason. So how does a very slim majority of a country suppress the other half indefinitely? How does it rest easy, knowing that its hegemony is locked in?

The Erdoğan government surely knows that an attempt to “nationalize” all of the 30 million would be unrealistic. Rather, it seeks to separate the leftists and Kurds among them and brand them as terrorists, then turn around and securely pull the center opposition into the nationalist opposition.

Egyptian security forces detained seven people on Monday from the Warraq Island on the Nile river in the Giza Governorate, following protests against government plans to remove residents from their homes and make way for a set of development projects.

In July 2017, one Egyptian was killed and dozens of people, including police officers, were injured in a confrontation on the island over the expulsion orders. Around 35 residents were sentenced to lengthy imprisonments in December 2020 for "preventing authorities from carrying out their duty". Egyptian security services have kept a tight grip over the strategic island, one of 255 islands in Egypt, checking passengers' IDs to and from it by ferries, which link it to Cairo and Qalyubia governorates. Egyptian police consider residents in Warraq Island as squatters who have encroached on state-owned lands.

The Land Center for Human Rights, an Egyptian NGO group, said security forces had "arbitrarily arrested some residents because they were defending their homes and lands", and that displacement orders threaten the lives of thousands of people on the island.

I am often asked: “How is it like living in an LGBTQ+ friendly MENA country?” My response is usually snarky. The truth is queer people in Lebanon are living on bought time, waking up to the constant threat of erasure. Lesbian, gay, bisexual, trans, gender non-conforming, and queer persons in the country are well aware that powers of hegemony, including national authorities, regressive religious institutions, and conservative social groups, are coming for both their feet and their hearts.

I recall how close we were to reclaiming ownership over the queer identity. There was a real, palpable possibility to create a system that celebrates the queers, all of the queers: the femme, the masc, the raging and the revolutionaries, the discreet, and everyone in between.

Authorities took it upon themselves to wage a psychosocial war against the country’s queer community. Last week, caretaker Minister of Interior Bassam Mawlawi, forwarded a letter asking security forces to take urgent measures to halt any social gatherings seeking to “promote homosexuality.”