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Ed Webb

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

newlinesmag.com/...n-of-deviance-in-homosexuality

MENA ArabWorld authoritarianism repression language Arabic discourse LGBT LGBTQ LGBTQIA

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

Why some Israelis are taking to social media to expose sexual harassment - Al-Monitor: ... - 1 views

www.al-monitor.com/...ement-women-rights-change.html

Israel women harassment socialmedia law patriarchy

shared by Ed Webb on 06 Feb 16 - No Cached
  • It is safe to assume that if these affairs had been exposed before the era of social networks, Magal and Shalom would have pursued their political careers, at least as long as no complaint against them was filed with the police.
  • The tremendous power of social networks creates a hugely effective pressure group without the need for any form of legal process
  • The watershed in the fight against sexual harassment in Israel occurred in 1998, with passage of the law banning sexual harassment. The legislation, initiated by women, was considered at the time one of the most progressive in the world because of the precedent it set, recognizing the phenomenon of sexual harassment in the workplace and seeking to address it through the criminal code. The strength of the bill was in its definition of sexual harassment as a criminal act, but this was also its inherent weakness. Women were naturally and understandably reluctant to pay the price entailed in filing a police complaint and facing cross-examination on the witness stand in court. Absent a police complaint, the serial harassers, such as men in positions of power, could continue to operate uninterruptedly in the workplace.
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  • recall the notorious comment made in 2003 by Tel Aviv District Court Judge Zion Kapah, who said a 9-year-old victim of a sexual offender “displayed a promiscuous character,” had initiated some of the encounters and enjoyed part of them
  • Women are able to take action in the public sphere without having to go through the legal system. In fact, the social networks are game changers in the fight against sexual harassment, and the new rules of the game are far more effective than the criminal code.
Ed Webb

So Why Did I Defend Paul Bowles? | by Hisham Aidi | The New York Review of Books - 0 views

www.nybooks.com/...o-why-did-i-defend-paul-bowles

Morocco literature colonialism race racism music heritage culture US USA history Berbers Amazigh authoritarianism religion politics

shared by Ed Webb on 18 Jul 20 - Cached
  • 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.
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  • Bowles did not create the “myth of Tangier,” but he gave it a literary respectability and an American cast.
  • In the early 1950s, Burroughs, Ginsberg, Kerouac, Bryon Gysin, Tennessee Williams, Truman Capote, and Susan Sontag all gravitated to this “portal to the unknown,” as one author christened Tangier. So did European writers like Genet, Juan Goytisolo, and Joe Orton, but Bowles’s influence was not limited to the literary community. In later decades, his recordings and promotion of Moroccan music would draw producers and recording artists from Patti Smith to the Rolling Stones.
  • Through the 1960s and 1970s, he focused instead on recording and translating from darija (Moroccan Arabic dialect) the oral histories of men he met in Tangier’s cafés. By the time of his death, in 1999, the idea of Tangier as a place for self-discovery had become received wisdom in the West and the Arab world, and Bowles was established as a giant of American letters despite decades of silence.
  • I gave him a copy of my thesis. He looked up from the title page: “‘Orientalism’?—that’s a bad word, isn’t it?” Faux-naïveté, I would learn, was part of his manner. He told me to come back the following day.
  • I was, he said, the first Moroccan researcher—a Tangier native, to boot—to defend him. He added his signature beneath my printed name. (A few weeks ago, I got goosebumps when I found the same copy that I gave him, albeit coffee-stained, in the archives at the University of Delaware’s Paul Bowles Collection.) Later, the thesis was included in a collection titled Writing Tangier (2004). I still see citations occasionally in student dissertations on Bowles noting that one Tanjawi, at least, did not regard him as an Orientalist.
  • Tangier’s collective memory is steeped in nostalgia and centered around the medina, the old city. The medina, the elders told us, was once the epicenter of the Islamic world: it was from the port where the medina meets the sea that Tariq ibn Ziyad had set sail and conquered Spain in 711. After the fall of Granada in 1492, it was to Tangier’s medina that the Jews and Moriscos fled, settling in its alleyways, preserving the mosaic of Islamic Spain
  • The economic misery and political repression of the 1980s and 1990s made it hard to believe that the medina was ever a free space. Most locals had never heard of these famous writers. I only heard of Bowles when, in 1988, a film crew began working in front of our family restaurant at the entrance to the Kasbah as Bernardo Bertolucci began filming The Sheltering Sky. As teenagers, we came to wonder what truths the books from the Interzone contained, and if Tangier had indeed been better-off under Western rule, as the nostalgists, local and foreign, seemed to imply
  • The narrative we learned at school was that the monarchy had liberated the north from colonial oppression. But what liberation did the regime (makhzen) bring? After independence, as a local intelligentsia began forming in Tangier, many came to see the American corpus of writings about 1950s Tangier as an invaluable record of a lost golden age.
  • I made a point of reading the American authors who had written about Tangier’s Interzone. Besides Bowles, I was intrigued by the Beats, especially the Columbia University alums—Kerouac, Ginsberg, Lucien Carr—students of Lionel Trilling and fans of Arthur Rimbaud who had somehow mapped Greenwich Village onto Tangier, turning the Boulevard Pasteur into a “North African Bleecker Street.” But even as a college sophomore, I realized that their writings were more about the straitjacket of McCarthyite America that they were running from, rather than about Morocco as such.
  • It was even gratifying to see that Tangier, like Berlin, had played a significant role in launching a gay literary movement—in some ways ahead of the West, in having its finger on the “prognostic pulse of the world,” as Burroughs called it. But what was startling was that, while these writers basked in the city’s pleasures, they—with the exception of the Bowleses—didn’t really like Tangier. The Beats had a casual disdain for the natives, invariably describing Moroccans as “rakish” or “raffish.” Capote found Tangier too alien, describing the men as “noisy heathens” and the women as “anonymous bundles of laundry.” He warned friends in New York about the “smell of the arabe.” Burroughs referred to the locals as a “bunch of Ay-rabs,” and in 1958 he pronounced: “Tanger [sic] is finished. The Arab dogs are among us.”
  • Paul Bowles traced the history of the medina from the early 1930s to independence. He chronicled how the sultan’s crackdown on Sufi practices (“the great puritanical purging”) in central Morocco inched northward.
  • Bowles’s defense of the Amazigh, or Berber, population was daringly transgressive. Morocco’s culture “is not predominantly Arabic, but Berber,” he insisted—in the face of Arab nationalists who acted as though they believed “Berbers have no culture at all,” as they tried to drag the country into the Arab League. “The general opinion is that the autochthonous population must at all costs be Arabized if it is to share in the benefits of independence,” he observed acidly. “No one seems to have conceived of the possibility of an independent Berber Morocco. In fact, to mention the Berbers at all qualifies one as a pro-French reactionary. At present, to become modern means to become Egyptian.”
  • Reading these words in my dorm room in wintry Pennsylvania in 1992 was both thrilling and frightening. We as Moroccans—especially those of us from the northern Berber region—grew up in a climate of fear, and I had never heard or read anyone publicly criticize Arab nationalism, or speak so openly of the Moroccan hinterland’s animus toward Fez, the city of the interior regarded as the seat of the regime. To hear this American writer openly excoriate the Moroccan ruling elite for its cruelty and skullduggery was exhilarating
  • Bowles prompted me to think beyond the binary of “Western” versus “Arab.”
  • The Moroccan reaction against Bowles began to take form in the early 1970s. His earliest critics were the philosopher Abdallah Laroui and Ben Jelloun, who both chided the American writer for promoting an image of the country as a land of primitivism, drugs, and unlimited sex. Laroui also lambasted the Moroccan bourgeoisie for buying into and reproducing Bowles’s “folkloric” portrayal of their country. Ben Jelloun, writing in 1972, accused the American of belittling the nation’s literary patrimony.
  • Bowles, in the mid-1960s, had begun translating the memoirs and stories of down-and-out illiterate youth in Tangier. (While he could not read Arabic, Bowles did understand darija, the spoken dialect.) The most prominent of these were Larbi Layachi’s A Life Full of Holes (1966), about a petty thief and male prostitute and his experiences dodging police and servicing tourists (the book was made into a BBC film); Look and Move On (1967), the tales of Mohammed Mrabet, a hustler and golf caddie who worked for an American couple; and the best-known, Mohammed Choukri’s For Bread Alone (1972), an account of his migration from the Rif to Tangier, his life as a street kid in the International Zone, and his becoming a schoolteacher, which he recounted to Bowles in Spanish. These books were marketed in the West as “Moroccan literature,” and for many in the Anglophone world, this was their introduction to it.
  • in effect erased an earlier literary tradition that had seen Moroccan writers published in French and Spanish since the 1930s, let alone the preceding centuries of poetry and other writing in Arabic
  • Laroui acted as an adviser to the king and was a strong proponent of Arabization. Tangierians saw his attack on Bowles as another attempt by the Arab nationalist elite to subdue the “sin city.” Ben Jelloun also had a complicated relationship to Tangier. The son of a merchant, a Fassi (a person from Fez) who settled in Tangier in the early 1960s, he had attended the French lycée and was seen as part of the new Francophone Fassi upper class—comprising the Alaoui, Alami, Ben Jelloun, Berrada, Omrani, and Tazi families—that had fanned out across the country as the French departed, assuming top government positions. Like Laroui, Ben Jelloun spoke neither of the two common local tongues of the north, Spanish and Tarifit (the Berber language). A paradox of Ben Jelloun’s work, in particular, was that it often featured the very tropes of mysticism, violence, and sexual deviancy he denounced in Bowles’s work. For his part, the American writer dismissed his Moroccan critics as “confirmed Marxists.”
  • as long as America was seen as a political friend, Bowles was viewed favorably. Not surprisingly, after the Gulf war of 1990 and the release of Bertolucci’s film of The Sheltering Sky that same year, more articles started to appear across the Middle East critiquing Bowles’s representations of Morocco, accusing him of racism and Orientalism
  • I myself was part of this trend—defending Bowles against the Arab nationalists who were trying to tear him down and impose their political preferences on us. In his final interviews, when asked if he was an “Orientalist,” Bowles would often cite me, noting that a Tangier-born scholar now in America had judged him not to be.
  • “Paul Bowles loves Morocco, but does not really like Moroccans.” Choukri had some powerful evidence on his side. Over the decades, Bowles had made countless derogatory remarks, speaking of Moroccans as “childlike,” “purely predatory,” and “essentially barbarous.” He claimed also that Muslims aimed for world domination through “the sword and the bomb.”
  • He was sympathetic to the Amazigh, whom he saw as the original inhabitants of North Africa, a fiercely independent people only “partially Islamicized.” This affection nevertheless rested on some unsettling ideas about racial hierarchy. Bowles was profoundly influenced by the “Hamitic hypothesis,” a late nineteenth-century anthropological theory that saw almost everything of value in Africa as imported by the Hamites, a branch of the Caucasian race, who were held as superior to the Negroid peoples. Berbers, whatever their actual skin tone—even the typically dark-skinned Tuareg—were for Bowles essentially a white “Mediterranean race.”
  • In Bowles’s idiosyncratic hierarchy, it was Berber music that encapsulated Morocco’s true African identity—and this cultural essence was threatened by the Arabs and their music. The recently released Music of Morocco collection reflects this bias, giving credence to Choukri’s claim that Bowles deliberately misrepresented local culture to reflect his personal vision of Morocco.
  • I began to realize that Bowles’s fondness for the Berbers and his animus toward Arabs was, in many ways, a reflection of French colonial policy. Although he was well aware of the violence of French imperialism, he enjoyed its amenities—“the old, easygoing, openly colonial life of Morocco”—and as early as the 1950s, Bowles began to lament the loss of “colonial Tangier.” Above all, he believed in the International Zone, seeing its “anarchy” and “freedom from bureaucratic intervention” as an extraordinary political experiment. But these liberties, which is what drew many of the Beats, were the privileges of Europeans and Americans—ones generally not enjoyed by the city’s Muslim and Jewish natives.
  • In 1972, Tahar Ben Jelloun publicly accused Bowles (and the Beats) of exploiting illiterate, vulnerable youths in Tangier not just artistically but sexually. Choukri in 1997 would echo this charge, claiming Bowles suffered from a sexual illness. These allegations became more commonly heard once Farrar, Straus and Giroux published Bowles’s correspondence in 1994, although he expressed some reluctance about its release. The volume included letters in which he described the boys he slept with, in one letter even bragging about how cheap sex was in Algeria. “Where in this country [America] can I have thirty-five or forty people, and never risk seeing any of them again? Yet, in Algeria, it actually was the mean rate.” (In the correspondence, he reminisced about how he “never had sexual relationships without paying,” and viewed paying for sex as a form of “ownership.”)
  • Although the letters simply lent credence to rumors long circulating in Tangier, Choukri and other Tanjawi writers were still shocked by them. The literary reaction in Morocco fed into a larger effort there by human rights activists campaigning against sex tourism and child prostitution. Whereas Bowles had always seemed more judicious and reputable than the Beats—in contrast, say, to Burroughs’s open bragging about buying “pre-pubescent gooks” and Ginsberg’s boasting about “paying young boys” for sex—it became increasingly difficult to defend him. For a man who had called Moroccans “purely predatory,” his own behavior now appeared in rather grotesque relief.
  • The more time I spent at the Schomburg Library uptown, the more I discovered an alternative American literature about Tangier. I stumbled upon Claude McKay’s memoir A Long Way from Home about his time in Tangier in the late 1920s, where he completed his novel Banjo; the actress Anita Reynold’s diary about life in the Interzone in the 1930s; Josephine Baker’s papers, where she talks about filming Princess Tam Tam (1935) in the International Zone, and jazz recordings produced by African-American musicians living in Tangier. Although they had their own dreams about a “Mother Africa,” the African-American writers did not see Tangier as a brothel, or its residents as primitives who needed to be contained or civilized. Most wrote and produced art in solidarity with the disenfranchised local population, connecting the civil rights struggle to North Africa’s anticolonial movements.
  • In 1998, armed with this newfound knowledge, and as a conscious revision of my earlier guiding, I began giving walking tours of “Black Tangier.” We would would meet at Cinema Mauritania, the theater where Josephine Baker had performed many times, up until her last show there in 1970. She had lived in the International Zone, then joined the French Liberation forces during the war, and later had an affair with the vice-caliph of Spanish Morocco. On the first floor of the Mauritania, pianist Randy Weston had once operated African Rhythms, a music spot that drew the likes of Max Roach and Ahmed Jamal. Then we’d walk down to the Fat Black Pussycat café where the poet Ted Joans, one of few black writers in the Beat movement, played trumpet and “blew” jazz poems.
  • Next, we’d hit Galerie Delacroix, where Joans once hosted a four-hour tribute to his mentor Langston Hughes, and had the late poet’s verse read in Arabic, English, French, and Spanish. (In 1927, Hughes had visited Tangier and written a lovely poem about travel and unrequited longing, “I Thought It was Tangiers I Wanted.”) Then we’d walk to the majestic Teatro Cervantes built in 1913, where Weston had organized the first pan-African jazz festival in Morocco in June 1972 (revived in 2002), which brought Dexter Gordon, Odetta, Billy Harper, and Pucho and the Latin Soul Brothers to the city. Our last stop was the Hotel Chellah, where, as local legend had it, the Martinican anticolonial thinker Frantz Fanon stayed overnight on July 3, 1959, following a car crash on the Morocco–Algeria border rumored to be the handiwork of La Main Rouge, the paramilitary group run by French intelligence to assassinate leading supporters of Algerian independence. Fanon was flown to Rome the following day on a Moroccan passport.
  • Paul Bowles and King Hassan II died in 1999, a few months apart. The novelist and the tyrant who had towered over Tangier for generations had more in common than either would have admitted—and that in part explains the reverence Bowles still enjoys in official Morocco
  • both shared a disdain for leftist, Third-Worldist politics. Both hated pan-Arabism, and loved Berber culture as long as it was “folkloric” and apolitical. They each thought Moroccans were congenitally ill-suited for democracy.
  • both Bowles and the monarch celebrated a “primitive,” mystical, unlettered, unfree Morocco, sharing a special appetite for the intoxicating rhythms of the Berbers. No wonder King Hassan II, who expelled numerous critics—from Arab intellectuals to French journalists and American professors—never bothered Bowles.
  • The Ministry of Culture, which almost blocked his recording project in 1959, published a remarkable essay in 2009 on the tenth anniversary of his death defending Bowles against criticism from Moroccan nationalist intellectuals, underscoring how he presciently warned of the threats that modernization posed to Morocco’s cultural and physical landscape. Government mouthpieces such as Hespress run flattering pieces about “the American who loved Morocco.”
  • The Morocco that Bowles dubbed a “land of magic” is one the Ministry of Tourism sells to the West
  • his emphasis on Morocco’s “African” essence suits the country’s recent geopolitical turn and reentry into the Africa Union
  • for all his misgivings about Western modernity, he thought Morocco as an African country would be better off attaching itself to the West. This is now the position of a significant segment of Morocco’s ruling elite.
  • That the regime celebrates Berber folklore and the oeuvre of a novelist who wanted an “independent Berber republic” even as it imprisons Berber activists across the country is evidence for many of the regime’s fraudulence and bad faith. In this respect, Bowles’s continuing eminence suggests how little has changed in the kingdom since the colonial era, with an authoritarian regime and repressive social order remaining largely intact.
  • As for Bowles’s work, I had come to realize that it reflected poorly on Morocco and America. Yes, he had brought attention to the suppression of Berber history and made invaluable musical recordings, but decolonization was supposed to dismantle colonial representations, and instead, the Moroccan regime was validating and institutionalizing Bowles’s depictions of Morocco
  • today, a new generation of Moroccan writers—among them secularists, Berber activists, music critics, and pan-Africanists—are claiming Bowles as an ally. And that is why I found myself writing about Bowles once more.
Ed Webb

Egypt: Forcibly disappeared transgender woman at risk of sexual violence and torture | ... - 0 views

www.amnesty.org/...of-sexual-violence-and-torture

Egypt LGBT LGBTQ policing police rights abuse abuses authoritarianism

shared by Ed Webb on 08 Mar 19 - No Cached
  • Fears are growing for the safety and wellbeing of Malak al-Kashef, a transgender woman seized during a police raid from her home in Giza in the early hours of 6 March and who has not been heard from since, Amnesty International said. Malak al-Kashef was taken by police to an undisclosed location. Her lawyers have not been able to locate her and police stations have denied she is in their custody.
  • Egyptian authorities have a horrific track record of persecuting people based on their sexual orientation and gender identity
  • Amnesty International believes that Malak’s arrest relates to her calls for peaceful protests following a major train crash in Cairo’s central train station on 27 February that killed at least 25 people. “Malak al-Kashef appears to have been detained solely for peacefully exercising her rights to freedom of expression and peaceful assembly
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  • Due to her gender identity, Malak is at increased risk of torture by the police, including rape and sexual violence, as well as assault by other detainees
  • Malak al-Kashef is a transgender woman who is undergoing gender affirming surgery. However, she has not yet managed to have her gender identity officially recognized and is therefore registered as male in official documents
Ed Webb

Will Morocco's new law protect women from violence? | Sexual assault | Al Jazeera - 0 views

www.aljazeera.com/...-violence-180306230636981.html

Morocco law women violence

shared by Ed Webb on 07 Mar 18 - No Cached
  • In a bill approved by parliament on February 14 after years of debate among political parties, civil and women's rights groups, the new law defines violence against women as "any act based on gender discrimination that entails physical, psychological, sexual, or economic harm to a woman. It also criminalises cyber harassment and forced marriage". The new law imposes tougher penalties on perpetrators, including prison terms ranging from one month to five years and fines from $200 to $1,000. The law, however, does not explicitly outlaw marital rape or spousal violence and does not provide a precise definition of domestic violence.
  • "When a man harasses you, he knows you can do nothing about it. Because you will be afraid of those people who are around who will think that you are the reason because you attracted him. "The problem is always you. This is why there are many places where I can't wear whatever I want, especially if I am alone,"
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.
  • 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.
  • in times of defeats and counterrevolutions, reactionary ideas flourish
  • 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.
  • 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

Egypt: 8 months after Dr. Mohamed Morsi assumed the presidency, the rapid deterioration... - 0 views

www.cihrs.org/?p=5954&lang=en

Egypt rights Morsi Morsy MB ikhwan politics repression authoritarianism transition

shared by Ed Webb on 13 Mar 13 - No Cached
  • the rights situation in Egypt currently appears even direr than it did prior to the revolution and the ouster of the former president. The country has merely traded one form of authoritarianism for another, albeit with some new features
  • The principles of the rule of law and the independence of the judiciary were undermined with the issuance of the constitutional declaration of November 2012
  • A “state of emergency” was announced unnecessarily and by way of a law which violates international human rights standards
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  • Torture and degrading treatment continue to be systematically practiced against Egyptian citizens
  • The president and his party undertook a campaign to attack freedom of the press through statements aimed at reducing the relative freedom which is currently allowed and by submitting various complaints to the investigative authorities against journalists and other media professionals. [4] Moreover, representatives of the president’s party in the constituent assembly supported the inclusion within the new constitution of provisions which allow for such repressive practices against the media, including the detention of journalists.
  • protests have repeatedly been suppressed through excessive use of force
  • police and the security establishment continue to shirk their legal responsibility to protect political and social protests and have been complicit in crimes of rape and sexual assault against female protestors
  • a new draft law on civil society associations which would eliminate the already limited margin available for forming associations, especially human rights organizations
  • National Council for Human Rights (NCHR) lacks independence, as the majority of its members belong to the ruling coalition. Indeed, a number of its members are well-known for their hostility towards human rights, and some of them use sectarian political speech publicly, including language inciting to hatred and violence against both Muslim and non-Muslim religious minorities. Given the NCHR’s current composition and its practices to date, it is clear that the current purpose of the NCHR is to conceal or downplay human rights violations, rather than to expose and condemn them, as well as to enhance the image of the government before the international community. While the NCHR suffered perpetually from a lack of independence under the Mubarak regime, it has now completely lost all semblance of independence and has become an indirect platform for some of its members to publicly incite against human rights
Ed Webb

Cultural heritage and violence in the Middle East | openDemocracy - 0 views

www.opendemocracy.net/...ge-and-violence-in-middle-east

culture heritage archaeology genocide Syria Turkey Armenians sectarianism

shared by Ed Webb on 21 Oct 16 - No Cached
  • According to reports of the activist Facebook group Le patrimoine archéologique syrien en danger, all six UNESCO World Heritage sites in Syria have been damaged, major museum collections at Homs and Hama have been looted, and dozens of ancient tells have been obliterated by shelling. In Iraq, recent media stories recount ISIS fighters’ use of antiquities to raise revenues. So-called blood antiquities function as cash-cows, fetching high prices from unscrupulous collectors and netting a handsome cut for ISIS. As devastating as this news is, Syria and Iraq are simply additional chapters in the long-running story wherein conflict is characterised by a two-fold assault on humanity: human bodies themselves as well as the objects and sites that people create and infuse with cultural meaning.
  • So-called blood antiquities function as cash-cows, fetching high prices from unscrupulous collectors and netting a handsome cut for ISIS.
  • The destruction of human communities is incomplete without cultural violence. This was the conclusion of lawyer and human rights advocate Raphael Lemkin, the Polish-born jurist who coined the term “genocide” and fought successfully for its recognition by international legal bodies as a crime. In Axis Rule in Occupied Europe (1944), he argued: By ‘genocide’ we mean the destruction of a nation or of an ethnic group…[It signifies] a coordinated plan of different actions aiming at the destruction of essential foundations of the life of national groups, with the aim of annihilating the groups themselves. (Lemkin 1944: 80) Among the “essential foundations” of the life of human societies, Lemkin argued, were cultural sites, objects, and practices. The Holocaust galvanised his human rights work, but it was the tragic case of Turkish Armenians during the beginning decades of the twentieth century that served as the basis for Lemkin’s theory of genocide.
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  • Also significant in this context was the systematic replacement of Armenian place names (on streets, buildings, neighbourhoods, towns, and villages) with Turkish names. The erasure of Armenians from collective memory was completed during the Turkish Republic; in their history textbooks, Turkish children hear nothing about Armenian culture or learn simply that they were enemies of the Turks.
  • the Turkish state and its governments have systematically removed all markers of the Armenians’ civilisation
  • Current scholarly discussion on the Armenian genocide, however, focuses almost exclusively on the human destruction, not taking into consideration the systematic annihilation of Armenian sites and monuments that has taken place since then
  • This is cultural death, and it is especially dangerous because it legitimates the denial of diversity by authoritarian states and their societies.
  • Historical records document previous erasures of peoples and their culture: the Native Americans and First Nations of north America; the Mayas and Aztecs of Mesoamerica; and the Roman destruction of Carthage (north Africa), which some scholars point to as the earliest recorded organised genocide.
  • the harrowing plight of Syrian journalist Ali Mahmoud Othman, co-founder of Le patrimoine archéologique syrien en danger. Othman was arrested by government forces in March 2012 and has not been heard of since his televised “confession” in May 2012
  • Recurring Internet images of ISIS fighters beheading western men obscure the equally outrageous and horrific acts of sexual violence against women, torture of children, and destruction of homes, markets, churches, Shi’a mosques, and ancient monuments. All of this constitutes the challenging environment in which cultural activists must do their work.
  • Lemkin’s teachings still have something to say to us today: without monuments and cultural objects, social groups are atomised into disaffected, soulless individuals
Ed Webb

Torture and Tunisia: Survivors accuse persecutors on live TV | Middle East Eye - 0 views

www.middleeasteye.net/...ps-speak-their-pain-1664945889

Tunisia transition crime torture corruption justice dictatorship authoritarianism

shared by Ed Webb on 16 Dec 16 - No Cached
  • the Truth and Dignity Authority (Instance Vérité et Dignié or IVD), a body created at the end of 2013 to highlight abuses suffered by thousands of people, mostly before the 2011 revolution that toppled long-term president Zine El Abidine Ben Ali
  • More than 62,000 people and communities have filed cases with the IVD, a figure that includes those claiming to be victims as well as repentant perpetrators.
  • The alleged incident must have taken place between 1 July 1955, when Tunisia became independent, and 31 December 2013, when the country's new Transitional Justice Law came into force. The accused perpetrator must be the state or persons acting on its behalf or under its protection. Finally, crimes should be considered serious or systematic.
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  • 13,752 complaints of arbitrary arrest have been filed, as well as 6,367 allegations of unfair trials
  • mapping has highlighted the appearance of the so-called "roast chicken" torture method since the 1960s, and has proved that sexual violence was almost systematic in the Cap Bon region at the north-eastern tip of Tunisia
  • “We are not targeting the executioner, but the executives. Those people are sometimes dead, retired or still in office."
  • no one has confessed to the most serious crimes, which would lead to a special trial
  • "There is a huge disagreement between the state and the IVD," Boughattas told MEE - he highlighted the economic reconciliation bill wanted by President Beji Caid Essebsi, which would mean that corruption cases aren't heard by the IVD in the first place.
  • The IVD says it is still in the process of setting up a consultation service to deal with compensation claims.Its leadership says it wants to set up a consultation service to "use reparations according to a development approach". The objective will be to ensure that money that is given back is used not as a compensation fund but as a sustainable resource.
Ed Webb

Qatar: land of the free? "Positive practices" that lead to jail - 0 views

www.al-bab.com/...qatar-free-speech.htm

Qatar rights freedoms media press journalists blasphemy religion politics

shared by Ed Webb on 11 Mar 16 - No Cached
  • “in 2015, authorities detained two groups of foreign journalists attempting to report on the treatment of migrant workers in the country.”
  • Two other German journalists were detained in 2013 after filming the working conditions of migrant labourers.
  • All the newspapers printed in Qatar are owned by members of the ruling family or others closely connected with the government.
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  • Journalists and publishers continued to self-censor due to political and economic pressures when reporting on government policies or material deemed hostile to Islam, the ruling family, and relations with neighboring states.
  • The Qatar Media Corporation, the Ministry of Culture, and customs officials censored material … The government reviewed, censored, or banned foreign newspapers, magazines, films, and books for objectionable sexual, religious, and political content...
  • a new “cybercrime” law which Amnesty International denounced as a major setback for freedom of expression in Qatar. Besides criminalising dissemination of “false news” on the internet, it gave the authorities power to ban websites that they considered threatening to the “safety” of the country and to punish anyone posting or sharing online content that “undermines” Qatar’s “social values” or “general order”.
  • a prison sentence of up to seven years for defaming, desecrating, or committing blasphemy against Islam, Christianity, or Judaism (though the law appears not to be enforced where Judaism is concerned)
  • The government regulates publication, importation, and distribution of all religious books and materials, but permits individuals and religious institutions to import holy books and other religious items for personal or congregational use.
  • Christian congregations are not allowed to advertise religious services or use religious symbols visible to the public, such as outdoor crosses.
Ed Webb

Tunisia: Parliament Shouldn't Undercut Transitional Justice | Human Rights Watch - 0 views

www.hrw.org/...-undercut-transitional-justice

Tunisia rights law abuses truthandreconciliation

shared by Ed Webb on 24 Mar 18 - No Cached
  • “Tunisian authorities have already hampered the work of the Truth and Dignity Commission by refusing to fully cooperate with it and by adopting a controversial law on administrative reconciliation,” said Amna Guellali, Tunisia director at Human Rights Watch. “By voting ‘no’ to extending the commission’s work, parliament would be voting ‘yes’ for impunity.”
  • known by its French initials IVD
  • It said an extension was necessary in light of the numerous hurdles it had encountered, including the government’s lack of cooperation, and difficulties in accessing government archives and military court case files.
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  • mandated to investigate all human rights violations from 1955, shortly before Tunisia’s independence from France, to 2013
  • transferring cases of egregious human rights violations to specialized courts, which the transitional justice law and subsequent implementing legislation established but which have not begun hearing cases
  • a dozen more hearings covering various human rights violations during the presidencies of Habib Bourguiba from 1956 to 1987 and Ben Ali, from 1987 to 2011, such as torture, abuses against union rights, sexual violence against women imprisoned for political reasons, and violations of economic rights
  • 62,000 complaints
  • Tunisian authorities have not investigated or held anyone accountable for the vast majority of torture cases, including notorious cases resulting in death in custody
  • parliament’s approval, on September 13, 2017, of a law on “reconciliation in the administrative field,” which offers blanket impunity for civil servants implicated in corruption and embezzlement who did not benefit personally
Ed Webb

Toughing It Out in Cairo | by Yasmine El Rashidi | The New York Review of Books - 0 views

www.nybooks.com/...toughing-it-out-in-cairo

Egypt Sisi politics economy military intelligence surveillance rights revolution

shared by Ed Webb on 24 Mar 18 - No Cached
  • In search of my story, I got in my car and drove east in mid-May 2015 from Cairo to Suez. Nine months earlier, Sisi had announced the revival of a decades-old “mega-project” to expand the 150-year-old Suez Canal. He pledged that the project would be finished in exactly twelve months, and that every Egyptian would see “immediate returns.” I was skeptical about the promised date of completion and drove through the desert to see for myself. Celebratory billboards lined the route leading out of the city, as if the project was already complete. At the site of construction, I was told that the army had been working round the clock.The new canal was in fact inaugurated on August 6, 2015, twelve months to the day from when the project was first announced, and thousands of Egyptians took to the streets in celebration. Downtown Cairo was awash in flags and fireworks, music, flashing strobe-light shows, and animal-themed blow-up dolls as tall as townhouses whose only visible relationship to the canal might have been symbolic, in their exaggerated size. It brought back memories of the day in February 2011 when President Hosni Mubarak stepped down
  • The financing of the project under Sisi was shrewd—a tax-free public bond with certificates in denominations as low as ten Egyptian pounds (marketed to students), and a 12 percent interest rate with the option of quarterly payouts. The necessary $8 billion was raised in a week. People everywhere spoke of having put their savings into Suez Canal bonds. Lives felt quantifiably changed—I heard references to “free money.”
  • the illusion of safety
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  • human rights begin with the conditions under which we live. The revolution made life harder for us—us being the poor—so of course when they arrest these activists, I say it’s for the better, we can’t afford another revolution. We can hardly afford to eat each day
  • December, four months after the opening of the new canal, and, aside from those who had bought bonds and received the first payout, most people I heard began describing it as el-tira’a (a sewer). When I asked one woman, Sabah, a cook who juggles jobs in six homes each week, why her opinion of the canal had changed, she said: “They promised revenues and immediate returns, and now everyone says revenues are down. Where are the immediate returns? The project has failed.”
  • Sisi was no Nasser, but his nationalist credentials as a former army general lent him credibility. He also spoke the language of the street—his public speeches were matter-of-fact and colloquial
  • I kept tabs on the shrinking number of people who showed up to protest, and then on the decreasing number of protests. Only a handful of people still voiced their dissent, including Laila Soueif, the matriarch of a family of longtime activists, whose son Alaa Abdel Fattah is serving a five-year prison sentence on trumped-up charges; or the team behind the online paper Mada Masr, led by the journalist and editor Lina Attalah, who continued to publish despite scrutiny and censorship (the paper’s website was eventually blocked, along with 127 others). The risks of human rights work had become almost prohibitive, with arrests, disappearances, and travel bans all commonplace. I counted the number of activists, academics, and artists who had left the country, and friends who were emigrating. Regeni’s name often came up in conversations—his murder lingered in our minds
  • in April, the president declared that two Red Sea islands, Tiran and Sanafir, long perceived as Egypt’s, fell within the territorial waters of Saudi Arabia and would be transferred to the kingdom. Public attention shifted to this new declaration, which brought revolutionary and pro-government Egyptians together in opposition to it
  • muffled grumbles, but the answers to the others were invariably: “The government’s job is to keep us fed, and at least the country is safe again.”
  • More and more, on the streets of Cairo, in government offices, and in informal settlements on the outskirts of the city, I heard references to Syria: “We could have ended up like them.”
  • Passivity has been their particular mode of survival
  • Discontent surged in February over the shifting official accounts of what had happened to Giulio Regeni, an Italian graduate student who disappeared and was then found dead on a highway in Cairo, his body bearing marks of severe torture
  • A friend’s activist neighbor was dragged from his home in the night and disappeared for four days on allegations of being an “Islamist sympathizer” (he was not); a writer was imprisoned, on grounds of “offending public morals,” for sexually explicit scenes in a novel; gay men were being hunted by undercover police on the hookup app Grindr; a poet was jailed on charges of “blasphemy” and “contempt of religion” for calling the slaughter of sheep during a Muslim feast “the most horrible massacre committed by humans”; two women were threatened with jail for allegedly “kissing” in a car (they were not)
  • I, too, had slipped into some variation of the so-called inertia. A friend one evening described our often-dulled responses to news and events that once enraged us as a type of PTSD
  • As a result of severely dwindling currency reserves, the government was forced to implement a series of long-overdue austerity measures to secure a $12 billion loan from the IMF. The risks of implementing the loan program were described by the agency’s staff as “significant.” Morsi had considered these same measures but backed out after a public outcry. Sisi had little choice but to take the risk. First gas and fuel subsidies were suddenly lifted (causing price hikes of 50 percent), then the Egyptian pound was floated, plunging the currency from seven to twenty pounds against the dollar. Overnight, the price of milk, tomatoes, pasta, cigarettes, soap, water, sugar, oil, chicken, chocolate, bread, juice, toilet paper, matches, bananas, plumbing services, and household goods leapt
  • They want to make it impossible for us to be political
  • By August, I heard people everywhere talking about the price of school supplies. School bags seemed to be the measure of the state of things. What cost 90 pounds a year before cost 350 pounds now. Inflation was at its highest (33 percent) since 1986 (when it was 35.1 percent), and second-highest since 1958. When, over the months that followed, I asked my grocer or the man who delivered the bread or the garbage collectors how they were managing to keep afloat, the invariable answer was “baraka”—blessings from God.
  • “They say he is building a $10 million palace in the desert for himself when the rest of us can hardly eat, but what is the alternative? To be fair, he inherited a mess. At least he is a nationalist, one of us.”
  • “We would have descended into chaos had the Brotherhood stayed in power. The country would not have survived the remainder of Morsi’s term.”
  • There was a handful of people who knew what military rule would bring, who anticipated the crackdowns, the closing-in of the state. Some had forecast the outbursts of violence to come. But perhaps nobody quite anticipated that the deep state would be resurrected with such ferocity, and so unabashedly
  • When I asked a range of political figures about the surveillance, the answer I got was “paranoia”—to this day, no one fully understands the political and emotional causes that led to the revolution on January 25, 2011.
  • radicalism seems at once to undermine and to strengthen Sisi’s hold on power. The country feels more and more mired in such contradictions
  • “I admit,” a brass worker in Cairo’s old city told me one evening in November, “I’m not happy with how things have unfolded. This was never a revolution to begin with. It was all scripted from the start, by military intelligence, so what is one to do now except put your head down and try to make a living?”
Ed Webb

New Political Struggles for Egypt's Military - Carnegie Endowment for International Peace - 0 views

carnegieendowment.org/79096

Egypt Sisi military constitution politics economics class

shared by Ed Webb on 22 Jun 19 - Cached
  • Article 200 gives the armed forces the right, for the first time, to “preserve the constitution and democracy, protect the basic principles of the state and its civil nature, and protect the people’s rights and freedoms.” This allows the army greater sway than the rest of the state, particularly during major political events. The amendment implicitly gives the army the right to apply its own interpretation of protecting the state rather than that of the Supreme Constitutional Court and to use its monopoly on armed force “to impose the greater national interest.” In other words, the military can effectively trump all other government institutions and political players, including to prevent a civilian from becoming president or favor “one political faction over another.”
  • Under the amendment, “the armed forces will have the right to immediately intervene at the discretion of their commander-in-chief, the minister of defense—without having to wait for a decision by the president.” The amendment underlines the distinguishing feature of Egyptian politics since the first military coup in 1952—the constant struggle between the president and the army who put him in power.
  • Upon becoming president, Mubarak used several techniques to smear his minister of defense, Abdel Halim Abu Ghazala, who was very popular within the army, including accusing him of sexual misconduct, before firing him. Mubarak replaced him with the head of the presidential guard, Mohamed Tantawi, who—after a record-breaking twenty years as minister of defense—later moved to depose Mubarak in 2011
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  • the last two years suggest that the power struggle between Sisi and the military lives on. During the fifteen months between October 2017 and December 2018, Chief of Staff Mahmoud Hegazy, Director of the General Intelligence Directorate Khaled Fawzy, Minister of Defense Sedki Sobhy, Director of the Administrative Control Authority Muhammad Arfan Gamal al-Din, and Director of Military Intelligence Mohammed El-Shahat, and more than 200 other senior intelligence officers were all fired unexpectedly without any reason given to the public. Meanwhile, Sisi appointed his chief-of-staff, Major General Abbas Kamel, as head of the General Intelligence Directorate, and three of his own sons to high-ranking, influential positions within various security agencies.
  • Nasser exploited the June 1967 defeat to cut the military’s role in politics down to size, while simultaneously carving out more space for the security and police establishment by creating the Central Security Forces. The Central Security Forces expanded rapidly, absorbing hundreds of thousands of draftees, effectively becoming a parallel army. With the signing of the Camp David Accords, Israel stopped being a threat to national security, and the Egyptian army started a process of redefining the “enemy.” Accordingly, since 1973 the army increasingly became a tool to repress domestic dissent. Sadat called on the army to exert control over major cities during the January 1977 bread riots, and Mubarak used it again to crush a rebellion by some Central Security Forces conscripts in 1986. Since Mubarak used the army against protesters in January 2011, it remained in the cities and later became the de facto ruler. The army thus reclaimed its political role it had lost after the 1967 war.
  • Since the July 2013 military coup, the army has also become “the primary gatekeeper for the Egyptian economy.” Sisi has focused on empowering the army politically and economically, “generating maximum profit for the military and its various networks” and helping create a broad base of retired military men working in military, security, economic, and civilian facilities or in government agencies.
  • Although the amended Article 200 enshrines the status quo within the constitution, it does not address the chronic political conflict within the military elite itself nor the new types of emerging economic struggles. Conflicts between military interest groups over how to divide the spoils have already begun to surface. However, what most worries the army is not these internal divisions, but rather that it will be responsible for quelling potential widespread popular unrest, at which point the class-based division could lead to an “internal schism” in the army.
Ed Webb

Jadaliyya - 0 views

www.jadaliyya.com/...to-Title-VI-Notice-on-UNC-Duke

US USA authoritarianism education censorship MENA middleeaststudies

shared by Ed Webb on 04 Oct 19 - Cached
  • This is the first program to be hit with a gag order by the US government, but it likely will not be the last. Instead, this gag order hopes to stimulate a programmatic shift in the way all Middle East studies programs who utilize Title VI funds teach about the Middle East and Islam.
  • As graduate students involved in the Duke-UNC Center for Middle East and Islamic Studies, we will not kowtow to the state—this state or any other. Our first preoccupation is critical thinking and academic freedom, which is integrally linked to the pursuit of justice. We reject the premise of this gag order and its underlying intentions. We stand against all forms of discrimination—racial, religious, gender, sexuality, class, age, ability, and otherwise—in particular as a result of state vision and rhetoric. We will not support imperialism, jingoism, and military hegemony, and we do not support the idea that these are necessary for maintaining peace in any nation, including the US.
Ed Webb

IFI Op-ed - Women in Revolution: A Fourth Wave of Feminism? - 0 views

aub.benchurl.com/...v

Lebanon Algeria Iraq Sudan protests feminism women analysis opinion gender consociationalism patriarchy intersectional

shared by Ed Webb on 07 Mar 20 - Cached
  • With the start of the Lebanese Revolution on October 17th, young feminists were an integral part of an unprecedented social movement in Lebanon.  In fact, young feminists have been engaged in formulating the revolution’s demands pertaining to equality, justice, inclusion, dignity, rights, and the rule of law in our country.   Feminist demands during the revolution included but were not limited to calls for an egalitarian family code, an end to violence against women, call out against sexual harassment, the abolishment of the Kafala system - which holds migrant workers in a servile relationship with their employers - inclusion of all women and girls, rights for LGBTQI, rights for individuals with disabilities and special needs, dignity, as well as freedom from oppression and violence for all.  Young feminists emphasized the right to individual freedoms and bodily integrity. These demands were beautifully and intelligently framed in an analysis of patriarchy and how it is reproduced by within the political, economic, social, and cultural spheres
  • the patriarchal/confessional system has affected all aspects of life, in both the private and public spheres
  • the social movement of 2015 revealed signs of misogyny and hostility especially with the brutal attacks against trans-women who were exercising their rights to participate in public mobilization.
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  • Revolutions in other countries of the MENA region have also shown clear indications of strong feminist expression. Sudan, Algeria, and more recently Iraq, have witnessed a significant mobilization of young feminists, often calling for women demonstrating against oppression and violence and always framing their demands within a call for change and transformation towards the rule of law, justice, equality, and dignity for all.
  • The main characteristics of what we are observing during the ongoing revolution is certainly a feminist movement that is intersectional, that emphasizes agency and bodily rights, has a critical and deep understanding of linkages and connections, and uses different modern and creative strategies for mobilization and communication including social media. But critically, the movement is not limited to or bound by geographical or thematic confines, but rather moves away from defining gender as a binary, and employs an all-inclusive and an uncompromising approach to its understanding of human rights
  • how do we collect the significant indigenous knowledge produced every day by young feminists who, for the first time, have reclaimed both space and voice from the older generation of feminists, as well as from Northern-based feminists?
Ed Webb

Not Arab, and Proud of It | Foreign Policy - 0 views

foreignpolicy.com/...not-arab-and-proud-of-it

Tunisia politics transition centralization language culture Amazigh minorities

shared by Ed Webb on 28 Sep 17 - Cached
  • One of the most important gains of Tunisia’s 2011 uprising is the voice it gave to the country’s racial, sexual, religious, and even ethnic minorities like the Amazigh, who are descended from the people who inhabited North Africa before the Arab invasion. Even today Amazigh is widely spoken in Algeria and Morocco, where it has recently become an official language alongside Arabic.
  • Tunisia’s first president, Habib Bourguiba, and his successor, Zine El Abidine Ben Ali, both intent on forging national unity around the identity of the majority Arab population, pursued policies that oppressed and marginalized the group. So it should come as little surprise that Tunisia’s Amazigh saw the 2011 revolution as a chance to speak up about their grievances, revive their heritage, and preserve it from extinction.
  • Bourguiba’s strategy for marginalizing the Amazigh included resettlement plans aimed at pushing them to integrate with their Arab neighbors — a policy that succeeded to a considerable degree. Even so, though, a few isolated communities survived — such as the town of Zrawa, the Marhouk brothers’ hometown.
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  • “Bourguiba did good things, but he also did some bad things,” said Jaloul Ghaki, president of the Tunisian Association of Amazigh Culture. “He sent us to school. He made sure we got an education. But his vision of Tunisia didn’t leave much room for our difference.”
  • Ghaki said some accuse him of leading a separatist movement, while others attack him for advocating for the use of a language other than Arabic, which, they say, is “the language of heaven and the Quran.” “A lot of these accusations are rooted in ignorance,” he said. “Many people in Tunisia do not know that there is an Amazigh community. We once organized a peaceful protest in downtown Tunis. Some guy came to us told us to go protest in our own country. He thought we were Algerians or Moroccans.”
Ed Webb

The Storyteller | Foreign Policy - 0 views

foreignpolicy.com/...the-storyteller

Tunisia politics transition reform literature

shared by Ed Webb on 28 Sep 17 - Cached
  • Zina was the most difficult and complex character for Mabkhout to create, but she was also the one who came most resemble her author. She shares Mabkhout’s passion for reading and fierce skepticism toward all ideologies. Through her, we are introduced to the intimate and painful sufferings of Tunisia’s women, like incest, rape, and sexual harassment in academic institutions. Mabkhout said that he sought to depict not only the hurdles facing Tunisian women, but also their strength and intelligence in seeking to overcome those difficulties. In the end, though, the novel doesn’t paint a rosy picture of the options for women in a society that, in Mabkhout’s words, was “built on rape.”
  • “Nations live by their symbols,” said the novelist. “George Washington and the like, they’re all symbols of nations, but people here have come to realize that there is a political void…. We’re starting to fill this void, but we need more work from writers and artists, poets and creators, to forge these symbols, so they can be anchored in the collective memory.”
Ed Webb

Why Tunisia just passed controversial laws on corruption and women's right to marry - T... - 0 views

www.washingtonpost.com/...tion-and-womens-right-to-marry

Tunisia corruption reform women rights democracy

shared by Ed Webb on 21 Sep 17 - Cached
  • an old script used by Tunisian rulers since the country’s independence in 1956 that pits identity against class, cultural modernization against social justice. Women’s rights — rather than gender equality or sexual freedom — historically played a central role in Tunisian government’s effort to showcase the country as modern and forward-looking. But women’s rights have always been left to the president’s discretion. State-led feminism has contributed to the stifling of grass-roots women’s movements. And women engaging in associations that did not fall in the rubric of good secular state feminism were harassed and tortured.
  • the law is widely perceived as a means for Essebi’s political party, Nida Tounes, to “pay back” the business leaders that supported its campaign in 2014
  • Another important site where the identity and class divide is made obsolete is civil society itself. The social movement Manich Msamah (I will not forgive) — which mobilized and organized against the various drafts of the amnesty bill since 2015 — is composed of young Tunisians who share a common interest in social justice, but hold very different attitudes toward religion and marked by significant political disagreements. However, movements like Manich Msamah and civil society organizations have successfully turned into platforms for reciprocal learning, where calls for dignity, social justice and rule of law take precedence over the old narrative opposing class and identity.
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  • The repeal of the directive that banned Muslim women from marrying non-Muslim men comes a month after Essebsi announced his intention to change laws about gender inequality in inheritance. This proposal was lauded as bringing about a necessary legislative reform, but also criticized as an attempt at revivifying the modernist-secularist divide in the country. But the Islamist party Ennahda didn’t take the bait. It refrained from publicly opposing the reform of inheritance law and the repeal of the 1973 marriage law. Whether or not the president’s objective in proposing these changes was to force Ennahda to take a stance against “progress” and gender equality, this strategy did not work. Ennahda has refrained from opposing any of these so-called modernist projects.
  • while it is true that the nexus of corrupt business elite, police and government media is winning back significant power, the vote of the amnesty law has also triggered a unique display of protest and resistance that was utterly unimaginable under Ben Ali
  • while the old regime tactics remain active in Tunisia, the collective public energy of the 2011 revolution is still alive
Ed Webb

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

www.opendemocracy.net/...ers-and-acting-morality-police

twitter socialmedia ArabWorld MENA Arabic censorship

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

Between death and the gallows: my Sarah Hegazi friend died - 0 views

news.trust.org/...20200721082326-7jng9

Egypt LGBT LGBTQ asylum refugees opinion activism mentalillness

shared by Ed Webb on 22 Jul 20 - Cached
  • Egyptian activist Sarah Hegazi died on June 13, 2020 in Toronto, Canada. In life, Sarah was compelled to revolt. More accurately, society revolted against her, and she had no choice but to respond. Sarah was arrested on October 2, 2017 after raising the rainbow flag at a Mashrou’ Leila concert in Cairo, Egypt. She was accused of inciting debauchery and joining an illegal group offending public stability and social coexistence. During three months in prison, Sarah was tortured with electric shocks. Other prisoners were informed she was homosexual, putting her at risk of sexual assault.
  • Sarah knew that she could not return to Egypt and felt alienated. Her mother's death made it worse. She told me, “I was arrested in Egypt and now I am arrested in Canada as I can do nothing for my family in the midst of this disaster.”  In exile, she could not even say goodbye to her mother, who left the world without seeing her daughter one last time.
  • Sarah regarded Canadian psychiatry as an insensitive machine ignorant of the Middle Eastern problems and which treated refugees with pity, which she considered an insult.
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  • Sarah was ultimately unable to integrate. She felt helpless in the face of complex bureaucratic procedures that accompanied asylum and her new life. She needed a social worker to support her in all those tasks, but she never felt confidence in those assigned to her, and they checked with her infrequently. Sarah was further challenged by having to do this all in English, a new language that she struggled with due to learning disabilities.
  • She was killed by the system: from the authorities who arrested her, ignored the violations committed against her and falsely accused her, to the merciless regime that continues to annihilate all dissent. The ending of Sarah's life started with hatred and bullying campaigns, prison and the deteriorating situation in her exile in Canada until, ultimately, the girl took her own life.
  • critical questions about the support system for asylees who suffer from trauma, disability, and inability to integrate in their new home
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