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If revolutions could be predicted, they would never happen: the science that does this work of prediction would immediately become the science of government. The fact that regimes are always on the lookout for opposition does not mean that they know in what way they will meet their end.

Rare are the revolutions that do not result in books written about them; poems composed in their honor; art that provides them with continuing presence; commemoration that remind of their best hopes; interpretations that establish them as inescapable heritage

Like the 2011 uprisings, the 1987 intifada erupted when there was no hope, no resources at hand to encourage hope, and at a point when rational, realistic minds posited hopelessness as the solid structure of the world.

every revolution gives birth to its own intellectuals, especially where the existing intellectuals refuse to acknowledge its profound originality, and stick to their old system of thought that had predicted either the absence of revolution, or one of a very different character than what came to be. Thus every revolution brings its own knowledge with it; it does not follow an established science.

What comes out in the immediate aftermath of every revolution is not necessarily a new or better system. Before anything else, what comes out is an educational experience, even when a revolution appears to have failed.

What we call “education” flowing out of a revolutionary moment is an education that begins from the senses, is felt in the body as energy, in the mind as epiphany, in the soul as “the people”—an abstraction that for a moment becomes concrete, because it has become the person.

Revolutions are therefore not simply events in time. The last thing they change is the political system, the first thing they change is the culture.

asking questions that yesterday were not even known to be questions

the less visible, but more pervasive social traces (ordinary dialogues, new friendships, ongoing thoughts), that revolutions leave behind in their aftermath.

The revolutionary decision therefore is a choice to disregard reality and realism. It is a choice to act as an agent, to act freely and to feel freedom not as a theoretical principle, but as a new force that is itself creating this new person doing what a day before the revolution seemed to be outside of all realism. Revolutions, therefore, are primarily decisions against realism, and as such they create the free person who undertakes them and, in the process, empirically verifies a principle that previously had lacked credibility: that a different world is possible.

a revolution proceeds as a general invitation to creativity, then lives on as emergent culture--thought, questions, arguments. As it gains expressive maturity and a self-bestowed right to presence, this culture, diverse as it may be, marks the onset of the next round of social transformation

The psychology of the moment is one of elevated spirit, extraordinary time, unusual solidarity, will to sacrifice, interruption of norms, license for originality that may appear unlimited. The aftermath of that moment is typically one of Realpolitik, rational calculations, instrumental thought, power struggles, more ordinary politics. And precisely in that re-emergence of quotidian time there will be much pressure to forget the revolution, long before the counter-revolution has performed any of its tricks.

Everyone is then encouraged to forget the revolution, to turn attention to what should come next, before they could reflect on how they had managed to unleash a revolution to begin with.

The revolution was not just a surprising event, but an addition to the known facts of existence. And what was most certainly new here was the capacity to revolt, not what came next. That capacity was what the revolutionary moment had demonstrated.

The move away from exploring the source and promise of such novelty, and back into the more ordinary, more familiar psychology of “realism,” encourages thinking of the revolutionary act as no more than means to ends.

To their participants, a revolutionary gathering exceeds any single demand: it addresses a felt need for a total social renewal. The mission then seems greater than simply replacing one ruler by another. At that moment, the ordinary person is in the revolution precisely because that is where she is not being ruled. There, she finally discovers what seems like an inborn, organic capacity to act as a sovereign agent: without instructions, without authority, even without a guiding tradition.

This total spiritual condition suggests to everyone involved that the revolution is greater than any particularism. The consciousness of totality makes its appearance as a sudden revelation, comparable to prophetic vision: the moment when a hitherto unseen truth illuminates the whole existence

This explosive spirituality resides in the necessity of doing what must be done, with only imagination, rather than plan

another major question rears its divisive head: have we really overthrown the regime? To answer this, we realize that in our temporary unity, we avoided this question too: what was the regime? That we need now to know, because the answer will help us have some plan as to where to go from here, to determine how much of “the regime” is gone and how much still needs to be uprooted so as to arrive at the “goals of the revolution.” For some revolutionaries, the regime was simply the head of the regime. For others, it was an entire corrupt class surrounding it and benefiting from it. For others still, the regime is everyday life—the rotten head has infected all of society, and caused all society, its mores and social relations, to become equally rotten. For those, that society, too, needs to be overthrown. The old society, all of it, was “the regime.”

In an unjust world, there are always alternatives to revolt: the idea of fate; personal hedonism; intellectual immersions; criminality; clannish solidarity; the morality of fortitude; mind altering substances; soothing rituals; suicide; nihilism; graduate study. A revolution, therefore, is always a choice among other choices.

In 2011, there was no plan for revolution, anywhere, when a whole world region went up in flames after a poor street vendor in a marginal town in Tunisia self-immolated. Nor was there a plan for the great Palestinian intifada of 1987, when a street collision resulted in the death of four Palestinian workers. While both spectacular revolts that followed could be explained by years of insufferable indignities preceding them, there was no specific reason that a specific indignity on a specific day would unsettle the mighty repressive norm that, by then, had seemed everlasting.

A common strategy of betrayal takes the form of the monopoly of memory. Monopoly of memory means that the revolution, along with its memory or heritage, has become monopolized by one faction against all others. In this case, those who see this betrayal will say that the “goals of the revolution” have been abandoned, or that the revolution has strayed from its path. But revolutions may have as many goals as they have revolutionaries, and consequently as many imagined pathways. Here, “betrayal” will be seen in someone’s choice to highlight one goal and disregard another, in someone’s feeling that a preferred path was not taken, even though it could have been, or that the revolution has stopped short, when it could have gone further.

the greatest enemy of all revolutions is forgetfulness, because it attacks the core of the revolutionary experience: how it defied odds, reality, rationality, and all that had seemed ordinary, solid and eternal

the revolutionary pattern of each era corresponds to where power has become porous then

The Arab uprisings of the current era, namely those of 2011 and 2019 (but not the civil wars that followed), reveal shared patterns: they all start out first in marginal, neglected areas, from which they migrate into the well-fortified center. They rely on spontaneity as their art of moving, not on organization, structure, or even a plan. They are suspicious of vanguardism, and seem to intuitively reject any strong idea of leadership. They prefer loose coordinating structures, and “coordinators” emerge as a new revolutionary species, indicating that revolutions now need sharing of information more than centralized guidance. They operate largely at a distance from political parties, and in fact give rise to no party that can claim to represent or embody the revolution. The agent of the revolution and the maker of history is the ordinary person, not the savior leader.

those revolutions spoke in the name of a vague and large entity called “the people,” not of any sub-group, class, tribe, sect, or even the “meek of the earth.” That generality expressed their character as a meeting place of all grievances.

The regime did not know any game other than that of the established system, and thought of the revolution as a passing noise that will dissipate in due time. The main mode of governing had become autocratic deafness, across the entire region.

the counter-revolution already knows that repression alone would be unable to save it from revolution. Thus it needs to fortify itself against the nascent revolutionary culture by promoting counter-revolutionary culture, aimed at the spirit of the revolution. For example: in place of the ordinary person, counter-revolutionary culture elevates the savior leader as the only worthy maker of history; in place of the belief that had emerged in the revolutionary moment of “the people” as an enlightened and noble body, counter-revolution fosters an image of peoplehood as a savage, illiterate mob, to be feared and policed, rather than provided with freedom and entrusted with capacity.

Culture and ideas, therefore, become central battlegrounds in the age of counter-revolution

Just as in the Arab case, where the revolutionary wave met counter-revolution, so did the global wave meet a global counter-wave. Both took place across dispersed geographies, indicating that like the revolutionary wave, the counter-revolutionary wave was inspired by a spreading feeling of threat or creeping disorder. The rise of an inter-linked right-wing populism globally after 2011 may indeed be an expression of a learning process of reaction, indicating the seriousness with which the revolutionary, or at least transformative, challenge was taken. And just as in the Arab case, the global counter-revolution learned from its encounter with revolution, real or imagined, that the old order must be defended in more authoritarian ways in the realm of policing and law, and more vigorously in the realm of ideas and culture.

Ordinarily, epistemological imperialism tends to be a practice of an established mighty authority that, by virtue of its longevity or scope of its power, has become too confident of itself. But epistemological imperialism may also be a practice of opposition that, from long life under a certain power, could only think of revolution as an expression of a right to the same power.

The universal is always imperialistic when the only knowledge sought through it is confirmatory rather than transformative knowledge.

Discovery, therefore, has from the point of view of epistemological imperialism only quantitative rather than qualitative promise: it adds more of what I already know, not more to what I know.

there was a revolutionary person residing deep inside the conformist, traditional person one had seen earlier. If we do not know how to see that hidden person, we will not see the revolution.

Activists and protesters have added their own slogans to the cartoon, as well as printing it out, cutting it up, and turning it into masks, banners and posters. It has popped up at protests in New York, Washington, Berlin, Paris and Oslo - and even in the back alleys of Cairo.

Egypt has seen an outbreak of protests against Sisi since 20 September, when protesters took to the streets of Cairo and other cities, calling for him to step down.

the most public show of opposition to the president since a crackdown on dissent after the 2013 military coup that brought Sisi to power. Hundreds of protesters were killed by security forces in Rabaa Square, with tens of thousands more arrested and imprisoned

A new wave of repression has followed this month's protests, with more than 2,200 people arrested, according to local activists. Last Friday Egyptian security forces locked down the centre of Cairo and other cities to deter crowds from taking to the streets.

Activists say Ganzeer's image not only plugged into the rising anger on the streets; drawing Sisi as a burglar fundamentally stripped the president down from a so-called statesman to an ordinary, petty thug who had literally stolen the presidency and now the coffers of the state.

Ganzeer’s Twitter account was among those briefly suspended earlier this week.

Middle East Eye asked Twitter why it had suspended the accounts of Egyptian activists and whether it was investigating the closures.

Ganzeer says his Twitter account was reactivated a couple of hours after he filed his appeal, but he told MEE he believed he had faced a coordinated online attack since publishing the image of Sisi. “Since I released the image, I have had to spend a lot of time just blocking [trolls]. It has been coordinated with a number of suspicious handles and accounts that clearly began in September.”

"Some back home are complaining that people are ignoring the deaths and detentions and crackdowns and his attempt to stay in power and now talking about corruption. "But if you ask me, I think this wave of protest is about exposing Sisi as a liar from the inside - and you could say it's a key to opening up all the other lies."

waging a destructive war on the British system of government

This government is not simply un-conservative. It is an explicit repudiation of everything that it means to be a Conservative.

When I was political correspondent at The Spectator magazine under Boris Johnson’s editorship at the start of this century, we mercilessly analysed and exposed the constitutional vandalism of Labour’s Prime Minister Tony Blair. Now Johnson, counselled by his amoral, dangerous ‘senior adviser’ Dominic Cummings, has been doing exactly the same.

Cummings and Johnson are both creatures of big money – a point persistently missed by Britain’s client political press.

When his role came under threat in the early days of the Vote Leave campaign, Cummings boasted: “The donors are going to see them off.” Cummings is often framed as master of the dark arts. Dark money is more apt.The inside word is that big donors, some of whom have profited from Brexit instability, will soon be elevated to the Lords

Big cheques from obscure private sources are an important part of the explanation of how the Johnson clique seized control of the Tory party late last July.

What do these rich and unaccountable people want in return for this munificence? Nobody in Fleet Street asks. Britain’s supposedly independent and fearless press don’t want to ask, let alone know.

consistently place the end before the means – which means neglect of due process; readiness to mislead; and Leninist obsession with ideological rectitude. In particular, political lying has reached epidemic proportions in the few short months since Johnson and Cummings entered Downing Street.

We Conservatives are careful students of history. We know that men and women are frail, imperfect, corruptible and sometimes capable of great evil. That explains why we have always paid such attention to the importance of institutions which, as Burke explained, embody wisdoms and truths which are beyond the comprehension of individual minds.

Michael Oakeshott, the greatest Conservative thinker of the twentieth century, noted that there was no Conservative ideology. Instead, there is a Conservative disposition which “understands it to be the business of government not to inflame passion and give it new objects to feed on, but to inject into the activities of already passionate men an ingredient of moderation; to restrain, to deflate, to pacify and to reconcile”.

Brexit has mutated from a virtuous and even admirable attempt to reassert British sovereignty into a brutal assault on everything we stand for.

there is no way that I can as a lifelong Conservative vote for Boris Johnson’s revolutionary clique this week. Decent, middle-of-the-road Conservatives have no choice but to oppose this unremitting war on everything the party has fought to save and protect over the last 200 years. History will judge us accordingly.

One of the moments Galliano says marked this shift was the Queer British Art exhibition at London’s Tate Britain in 2017, marking the 50th anniversary of decriminalisation.But a permanent, national museum marks another step forward, making sure that “queer storytelling and histories are not just about anniversaries” – and that those cis, straight masses are involved, too.

In the eight centuries of Murano glassmaking, the use of natural gas is relatively new, adopted only in the 1950s.

But environmental regulations adopted in the interim prevent going back to wood. Local emissions would far exceed the legal threshold, explained Francesco Gonella, a physicist who specializes in artistic glass. “You may have a wood-powered stove up on a mountain, but you can’t have hundreds of wood-powered furnaces going at 1100 degrees Celsius,”

The glassmaking industry is responsible for only a tiny fraction of Italy’s emissions. But the work is energy-intensive. In a normal year, the Murano factories guzzle more than 13 million cubic meters of natural gas, according to a market insider speaking on the condition of anonymity because he wasn’t authorized by his company to talk. That’s as much as a town of 30,000 people would typically use in domestic heating. Yet Murano is an island of 5,000.

The range and depth of those colors, along with the level of artistry, help authentic Murano glass stand out from mass-produced versions from China.

“Murano’s is an unlucky sector,” said Gonella, the physicist. “It finds itself dealing with problems of different natures: commercial, because China rolls out counterfeit glass; environmental; and now the blow delivered by bills that are unsustainable for many.”

Electric furnaces can’t provide the kind of heat or artistic control they need. The sector has been looking into hydrogen as an alternative fuel. But that would require building a whole new network of pipes, designed to withstand corrosion from the hydrogen running through them.

“we’ll need a massive investment in local renewable technologies that won’t require the massive costs of importing power from the outside. Geothermic, absolutely, all around the island, and on it. Wind farms, off the lagoon, catching wind at dawn and dusk. And solar. All of these factories also need to be covered in solar panels.”

Mattia Rossi, 43, shuttered his family business this month because of financial problems made worse by skyrocketing bills.“If I’m shelling out 5,000 euros for the electric bill one month and 15 [thousand] the next, I won’t be able to raise the price by 30 to 40 percent. My goblet would no longer cost 80, but 150 euros. People just won’t buy it then. Because glass is a beautiful thing, but it’s not bread and milk. It’s unnecessary.”