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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.

AGRA, initiated in 2006, heralded a new campaign to bring the kind of input-intensive agriculture to Africa that had failed to take hold on the continent when the first Green Revolution swept through much of Asia and Latin America in the 1960s and 1970s.

AGRA worked with governments to speed the development of high-yield commercial seeds designed for Africa’s wide range of soils and climates and to facilitate the delivery to farmers of those seeds and the inorganic fertilizers that would make them grow.

Many warned that it was seeking to impose Western technologies inappropriate for the continent’s soils, farmers and food systems. Some decried the lack of consultation with African farmers on the nature of the interventions.9 Others pointed out the serious flaws in the first Green Revolution: water supplies depleted and contaminated with chemical runoff; farmers indebted due to high input costs while yields declined after their initial increases; and the loss of crop and diet diversity as Green Revolution crops took over the countryside

African farm groups like the Alliance for Food Sovereignty in Africa (AFSA) also warned of the loss of food sovereignty, the ability of communities and nations to freely choose how they wanted to feed themselves, as large commercial firms could come to dominate local markets backed by new government policies designed to ensure market access.

Evidence would suggest that the main beneficiaries are likely not the poorest or most food-insecure farmers but rather a growing number of medium-scale farmers who have access to more land and are already integrated into commercial networks. Only a fraction of such farmers come up from the ranks of smallholders; many are new investors in farming from urban elites. One study showed that a tiny fraction of smallholders is likely to become commercial farmers.18

These data suggest that Green Revolution programs have not produced a productivity boom through intensification but rather an extensification onto new lands. The promotion of extensification is a serious contradiction for Green Revolution proponents. The explicit goal of “sustainable intensification” is to minimize pressure on land and water resources while limiting further greenhouse gas emissions. To the extent Green Revolution programs are encouraging extensification, they are at odds with national and donor government commitments to mitigate climate change. Depending on individual countries’ land endowments, extensification can be a serious problem. Rwanda, for example, is densely populated and does not have vast tracts of uncultivated arable land.

One of the negative consequences of the Green Revolution focus on maize and other commodity crops is the declining importance of nutritious and climate-resilient crops like millet and sorghum, which have been key components in healthy diets. These are rarely supported by African governments or AGRA; meanwhile, input subsidies and supports for maize and other favored crops provide incentives for farmers to decrease the cultivation of their own crop varieties

Cassava, a key staple in Nigeria, Mozambique, Uganda, Tanzania and many other AGRA countries, saw a 6% decline in yields. Overall, roots and tubers, which include nutritious crops such as sweet potatoes, experienced a 7% decline in yields. Groundnuts, another critical staple source of protein in many countries, saw an alarming 23% drop in yields.

The Staple Crop Index shows that Rwanda’s apparent success in maize has come at the expense of more comprehensive food crop productivity.

The total number of undernourished in AGRA’s 13 countries has increased from 100.5 million to 131.3 million, a 30% increase, from before AGRA to 2018. Only Ethiopia, Ghana and Mali report a significant decline in the absolute number of chronically hungry residents

Only one country, Ethiopia, shows anything resembling the combination of yield growth and hunger reduction Green Revolution proponents promised, with a 73% increase in productivity and a 29% decrease in the number of hungry. Note, however, that neither of these is on track to meet AGRA’s goal of doubling productivity (100% increase) and halving the number of hungry (which would be a 50% decrease). Ghana is the only other AGRA country that shows decent productivity growth with some decrease in hunger. Malawi achieved relatively strong yield growth but only a small reduction in undernourishment.

AGRA seems to be feeding Africa’s worrisome trend toward locking in path dependency on input-intensive agriculture, much to the detriment of smallholder farmers

Unlike industrial-scale farmers in developed countries, their path has not yet been determined; there remain opportunities to chart paths different from the high-input agriculture model promoted by AGRA.

Agroecology is one of the systems giving farmers the kinds of innovation they need, farming with nature to promote the soil-building practices that Green Revolution practices often undermine. Building on farmers’ knowledge of local conditions and food cultures, multiple food crops are grown in the same field. Compost, manure and biofertilizers — not fossil-fuel-based fertilizer — are used to nourish fields. Biological pest control decreases pesticide use. Researchers work with farmers to improve the productivity of their seeds rather than replacing them with commercial varieties farmers need to buy every year and douse with fertilizer to make them grow.25 AFSA has documented the effectiveness of agroecology, now widely promoted among its member organizations as a key step toward food sovereignty.26 Such initiatives also achieve productivity increases more impressive than those achieved by Green Revolution programs. One University of Essex study surveyed nearly 300 large ecological agriculture projects across more than 50 poor countries and documented an average 79% increase in productivity with decreasing costs and rising incomes.27 Such results far surpass those of the Green Revolution.

It is time for international donors and African governments to change course, to shift their agricultural development funding toward the kinds of low-input sustainable farming that many small-scale farmers in Africa are pioneering under the banner of agroecology. With substantial support, like that provided to Green Revolution programs, agroecology can be Africa’s food future

As sources of information proliferated, long-standing sources of authority (monarchy, aristocracy, and the established Church) feared losing power and turned reactionary. At the same time, the longer-term transformations on which these social and cultural innovations were built—the growth of European overseas empires and the emergence of settler colonialism, massive silver exports from South and Central America, the trans-Atlantic slave trade—continued, and in ever more brutal forms. More than 6 million Africans were sold into slavery in the 18th century—a time that some still call the “Age of Enlightenment.”

Today, as in the 1790s, an old order is ending in convulsions. Even before the coronavirus prompted flight cancellations and entry bans, climate activists were rightly telling us to change our modes and patterns of travel. Even before nonessential businesses were shut by government orders, online shopping and same-day deliveries were rapidly remaking retail commerce, while environmental concerns and anti-consumerism were revolutionizing the fashion industry.

real revolutions are the ones that nobody sees coming

The men and women who made the French Revolution—a revolution which, in a few short and hectic years, decriminalized heresy, blasphemy, and witchcraft; replaced one of the oldest European monarchies with a republic based on universal male suffrage; introduced no-fault divorce and easy adoption; embraced the ideal of formal equality before the law; and, for a short time at least, defined employment, education, and subsistence as basic human rights—had no model to follow, no plans, no platform agreed upon in advance. As the UCLA historian Lynn A. Hunt has argued, they made it up as they went along. Yet for more than two centuries, elements of their improvised politics have been revolution’s signature features: a declared sovereignty, devised symbols, an anthem, war. At the junction Americans face today, however, we need to imitate not the outcome of the French revolution but the energy, creativity, and optimism of the French revolutionaries.

In hindsight a revolution may look like a single event, but they are never experienced that way. Instead they are extended periods in which the routines of normal life are dislocated and existing rituals lose their meaning. They are deeply unsettling, but they are also periods of great creativity.

postcolonial states across the Arab and Muslim world, all the way to Asia, Africa and Latin America have lost their raisons d'etre and therefore their legitimacy.

Within what historians call the longue duree frame of reference, the success of counter-revolutionary forces in derailing these uprisings is but a temporary bump. The fundamental, structural causes of the Arab (and other world) revolutions remain the same and will outlast the temporary reactionary stratagems designed to disrupt them.

More specific patterns of regional histories need to be taken into account before we turn to more global trends.  

Defiance of abusive state powers and their foreign backers - think of the junta in Egypt and their US and Israeli supporters, or Bashar al-Assad and his Russian and Iranian enablers - cannot be suppressed by yet another abusive total state. The statism at the heart of old-fashioned total revolutions - that one good state will follow one bad state - has long since lost its relevance and legitimacy. What we are witnessing today is the sustained synergy of delayed defiance, open-ended revolutions, and public happiness that in its revolutionary potential is far more enduring than the false promises a total state can deliver.

The naked brutality of state powers in suppressing the transnational uprisings were clear indications of their absolute and final loss of legitimacy.

In its global configuration, that "democratic" spectacle has resulted in the murderous Hindu fanaticism in India ("the largest democracy in the world") and the corrupt and ludicrous reality show of Donald Trump in the US ("the oldest democracy in the world") or else in the boring banality of Brexit in the United Kingdom. The world has nothing to learn from these failed historical experiments with democracy. The world must - and in the unfolding Arab revolutions - will witness a whole different take on nations exercising their democratic will. Delayed defiance will systematically and consistently strengthen this national will to sovereignty and in equal measures weaken the murderous apparatus of total states which have now degenerated into nothing more than killing machines.

Most infamously, this led to a student-led seizure of the American embassy in Tehran 40 years ago this month, an action that toppled Iran’s liberal-leaning provisional government and permanently escalated tensions between Washington and Tehran.

Over the course of the past 40 years, Iran has routinely witnessed all varieties of rallies and riots; sit-ins by families of political prisoners; labor strikes by teachers, truckers, and factory workers; student demonstrations over everything from free speech to dormitory conditions and cafeteria food; soccer riots; and marches and sit-ins sparked by localized grievances. These manifestations have never been limited by geography or class.

The durability of the Islamic Republic is perhaps the most important legacy of 1979 revolution. None of the extraordinary developments within or around Iran over the course of the past 40 years has managed to significantly alter it — not the considerable evolution of Iranian society, nor the country’s steady reengagement with the world, nor the incremental reforms advanced by various factions within the establishment. In many respects, the structure of power in the Islamic Republic seems even more firmly embedded today than it was at any point since its precarious creation.

if war, internal upheaval, regional turmoil, natural disasters, crippling economic sanctions, and near-constant infighting among the political establishment have failed to weaken theocratic authority, perhaps any hope for change is simply futile

Iran’s “lost generation” is now approaching the age of the revolution itself, and the absence of a promising political or economic horizon has become painfully acute — and not simply for elites, but for the larger population of Iran’s post-revolutionary youth. These Iranians have benefited from the revolution’s dramatic expansion of educational opportunities and broader social welfare infrastructure. That legacy and the regime’s populist promises have shaped their expectations for a better life and sense of political entitlement to a functioning, responsive government.

The Iran Human Rights Documentation Center recorded more than 1,200 labor actions related to non-payment of wages between January 2017 and November 2018. The apex came in the final days of 2017 and early 2018, when what apparently began as a provincial political stunt quickly flared into a spasm of furious demonstrations. Within 48 hours, protests were convulsing in at least 80 cities, and the refrains of the demonstrators had catapulted from economic grievances to explicit denunciations of the system and the entirety of its leadership

It is clear from Tehran’s reaction to the latest eruption of protests that the leadership is unnerved, and for good reasons: the rapid progression from mundane, localized demands to radical rejection of the system as a whole; the transmission and coordination of protests via social media rather than mediated through the more manageable traditional press; the engagement of the government’s core constituency, the rising middle class; and the near-instantaneous dispersion from local to national.

In each of Iran’s most significant turning points over the past 150 years — the Tobacco Revolt, the Constitutional Revolution, the oil nationalization crisis, the 1979 revolution — financial pressures intensified and expedited the political challenge to the status quo.

Tehran today is facing an epic, interconnected set of crises: the crisis of unmet expectations, which feeds a crisis of legitimacy for a system whose waning ideological legitimacy has been supplanted by reliance on a more prosaic emphasis on state performance and living standards. Iran’s predicament is exacerbated by the uncertainties surrounding leadership succession, both with respect to the position of the supreme leader, who marked his 80th birthday earlier this year, and the legions of senior officials from the same generation who helped shape the post-revolutionary state from its inception.

Eventually, as happened 40 years ago in Iran, even the most well-fortified regime will shatter.

a phenomenal and impressive movement in Algeria, nothing less than a revolution. And it is one which has taken over every city, every institution, every family and every individual man, woman and child across the country.

Bouteflika stood down in April 2019. Many high-ranking politicians have been tried on corruption charges and imprisoned. Businessmen connected to the elite have been tried. With each demonstration, the Hirak has won concessions from the regime – and they are not giving in until as the rallying cry calls for - Yetnahaw Gaa – all those associated with the regime Must Get Out.

The Hirak seems to have no leaders. It has developed slogans, songs, many taken from the football stadiums where an intelligent and astute political narrative has developed in recent years. It continues in multiple forms from cultural activities in main squares, dialogue and debates on the steps of the national theatre, to collective cleaning up of public spaces. The creative energy, ideas of the young people, women, students, workers – all sectors of society - is its lifeblood.

this week has seen a massive escalation of the protests in response to what is seen as now an illegitimate government trying to pass new bills in Algeria. Combined with cases of violence against students – the reasons for maintaining the protests are profound ones and Algerians will continue to demonstrate.

Most importantly, however, is the question of reconciliation between Algerians, with all sections of society marching and protesting together. These are the beautiful moments of the Hirak – when thousands of people have been vocally challenging detentions, using the “mahraz”, in solidarity with detainees. Or when the Algerian Youth Orchestra took over public space in Jijel and performed to local people. When in Blida, artists have claimed back the square through the cultural Hirak.

Can a proposed 12 December election take place if not all members of the Issaba – the bandits as the regime has been renamed – are gone?

Who can stand in these presidential elections, who is completely untied to a regime which infiltrated so much of Algerian life?

First, Algeria has a highly educated population – the number of universities and the number of students has increased dramatically in the last decades – and these are the heart of debates about reform and development of the country. Second, the Arab Spring in Algeria happened in 1988. Algeria’s democratisation process in 1990 – despite its tragic consequences of the cancelled elections in 1991 and the violence that ensued - left a Constitution which allowed associations and political parties to form. Despite the violence, Algerians have mobilised and organised in their thousands since 1990 in the most difficult of conditions.

one of the most powerful and promising revolutions in Africa.

The claims of neoliberalism are based on utopian assumptions; the supply-side revolution has failed accordingly, and we are living with the systemic consequences of that failure.

When you explore the neoclassical economics at the root of the UK’s neoliberal reforms, it has far more in common with Leninism than with the political economic doctrines of the post-war era. Anglo Keynesianism, German Ordoliberalism and the Swedish Rehn-Meidner models all accepted the realities of radical uncertainty and the incompleteness of human rationality. The affinities between the economic libertarianism of the last forty years and Leninism are rooted in their common dependence on a closed system, machine model of the political economy. Both depend on a hyper-rational conception of human motivation: a perfect utilitarian rationality versus a perfect social rationality.

For neoliberals, the state must be subordinated to market mechanisms

The more neoliberals embrace their materialist utopia as an infallible science, the higher the tide of unanticipated consequences and systemic failure

The Johnson Cabinet is only the most extreme version of successive Conservative cabinets unable or unwilling to believe the evidence of their own eyes: that neoliberalism does not work in the terms by which it is justified

What is problematic for this Cabinet however is that there is no majority social base for their actual project, which is the completion of the supply-side revolution, the creation of a free trade, deregulated, offshore (i.e. tax haven) Britain and the shrinking of the state towards the utopian night-watchman minimum

the UK economy has succumbed to a dominant business model in which financial extraction via the maximisation of shareholder value has completely undermined the culture of investment and with it the productive and innovative capacity of the private sector

The leaders of the real, productive economy in the UK oppose Brexit in principle and dread ‘No Deal’ as a wilful act of economic self sabotage. The leaders of the financially extractive economy and those who benefit from the really-existing-supply-side-revolution demand Brexit as an opportunity to escape EU regulations that have acted as a brake on their worst excesses.

That the extreme economic purpose of Brexit has been successfully conflated with an act of national liberation from tyranny is a product of a skilful charismatic politics, a polarised social media landscape nevertheless driven by conventional media skewed ever further to the right.

As the Soviets found, when the popular legitimacy of your actual project is lost, the culture of lies and populist scapegoating becomes your only option. Brexit has offered a cornucopia

As in Leninism, the promised withering away of the state under neoliberalism is ultimately a religious utopia: it promises to return us to an Edenic state of nature before the Fall. In the Brezhnev era, the Leninist doctrine became an alibi for the abuses of massively centralised power;  in the neoliberal version the state will likewise fail to wither anywhere. Instead, it will become more completely captured by business and financial interests, with unprecedented abuses of public policy and money to follow.

when he talks he talks the language of the street and the street listens to him. That's Sisi's problem.  

Sisi  was a "failed man", a "disgrace", a "midget" who uses make up and hitches his trousers up too high, Ali told Egypt. Sisi was a con man who lectured you on the need to tighten your belt while building palaces for his wife Intissar.

Ali listed them: a luxury house in Hilmiya ($6m), a presidential residence in Alexandria ($15m), a palace in the new administrative capital, and another one in the new Alamein city west of Alexandria.

A report published by the World Bank in April calculated that "some 60 percent of Egypt’s population is either poor or vulnerable". 

Most Egyptians have seen their real incomes fall, while Egypt under its IMF-backed austerity programme is racking up huge foreign debts. It was $43bn during Morsi’s presidency. It is $106bn now. Seventy per cent of taxes now goes into paying these debts off. Internal debt is over 5 trillion Egyptian pounds ($306bn).

Every Egyptian remembers the lectures Sisi gave them on the need to tighten their belts. When the IMF forced the state to reduce subsidies, Sisi’s response was: "I know that the Egyptian people can endure more... We must do it. And you’ll have to pay; you’ll have to pay," Sisi said in one unscripted rant a year into his presidency.

"Now you say we are very poor, we must be hungry. Do you get hungry? You spend billions that are spilt on the ground. Your men squander millions. I am not telling a secret. You are a bunch of thieves."

Ali’s YouTube channel has done more in three weeks to destroy Sisi’s image than the Brotherhood, liberals and leftists, now all crushed as active political forces in Egypt, have done in six years of political protest. 

To their credit the opposition did not crumble, paying for their stand with their lives and their freedom. To their shame the Egyptian people did not listen.

Sisi thinks he can ride this out, as he has done challenges in the past. Hundreds of protesters have been arrested since last Friday.

The initial demonstration in Tahrir Square in January 2011 was smaller than the ones that broke out in Cairo, Suez and Alexandria last Friday. They called for reform, not the overthrow of Hosni Mubarak. Last Friday, Sisi’s portrait was torn down. “Say it, don’t be afraid, Sisi has to leave!” they shouted on day one of this fresh revolt. 

the "opposition" is everybody - ordinary Egyptians, disaffected junior ranks in the army, Mubarak era businessmen. This is a wide coalition of forces. Once again Egypt has been reunited by a tyrant

unlike 2013, Sisi’s bankers  - Saudi Arabia and the UAE - have run out of cash for Egypt. Today each has its own problems and foreign interventions which are all turning sour - Yemen and Libya.

The steam is running out of the counter-revolution.

popular protest is re-emerging as a driver for change across the region. We have seen it topple dictators in Sudan and Algeria. Both have learned the lessons of failed coups in the past and have so far managed the transition without surrendering the fruits of revolution to the army. This, too, has an effect on events in Egypt.

The lawyers highlighted arrests outside the legal framework, abuse of pre-trial detention, the disproportionate concentration of detentions in Algiers and denying detainees the right to contact their family or a lawyer

Kaci Tansaout, CNLD coordinator, remarked to Al-Monitor, “Since Friday, Sept. 13, it is no longer ‘arrests’ but rather kidnappings of known and identified persons, either before a march or at the end of a sit-in in support of detainees.” 

According to the National Committee for the Liberation of the Detainees (CNLD), Algerian authorities detained at least 91 prisoners of conscience between June 21 and Oct. 15 in Algiers alone

detainees have mainly been arrested on the grounds of allegedly violating Articles 75, 79 and 96 of the penal code, respectively, undermining the morale of the army, undermining the integrity of the national territory and publishing content undermining the national interest

Many detainees have been arrested for carrying the Amazigh flag during protests and later accused of undermining the integrity of the national territory, a violation that carries a prison term of one to 10 years and a fine between 3,000 and 70,000 Algerian dinars ($25 to $600).

“At RAJ, we are directly affected by the arrests because we already have nine activists behind bars…, but those in jail always ask us to remain mobilized, keep up the struggle and not to worry about them. This is what gives us the courage and resolve [to persevere].” 

“After 34 weeks of massive popular protests throughout the country, the government is deploying a [broad] strategy to counteract the peaceful revolution, including intimidation and prevention of free movement, but also, and mainly, by the exploitation of the judiciary as a tool of repression,”

“Another manoeuver of the government to try to weaken or stop the popular movement is to exert pressure on the editorial offices of the public and private media, including over coverage of popular demonstrations.”

the Christian democratic ideology can be characterized in terms of three core principles: a morally tinged conception of the “natural order” as a harmonious and organically integrated society; a remedial conception of the welfare state as a way to protect social unity and stability from the threat of radical takeover; and a conception of democratic practice as a constant process of compromise and reconciliation between conflicting social interests.

This approach is justified with reference to another classically Christian democratic idea: that everyone should contribute to the best of their ability to the well-being of society as a whole. While this involves some measure of socioeconomic redistribution, it steers clear of the more radical idea that society should aspire to some form of substantive—as well as formal—equality.

Biden has a similar view of the Democratic Party’s role in the contemporary United States. Given the way in which the Republican Party has been transformed under the leadership of Trump, Biden seems to think it’s now the role of the Democrats to reunite the whole nation under the banner of its traditional moral and political principles of inclusiveness and civility.

In contrast to Sanders’s advocacy for universalist welfare entitlement programs such as “Medicare for All” and free public college tuition, Biden thinks that the role of state intervention in the economy should be focused on the protection of socially disadvantaged groups

the deeply conservative dimension to Biden’s promise to “heal” the divisions that cut across American society—one that is reminiscent of European Christian democracy’s historic emphasis on the values of “national unity” and “restoration” of the social order in the aftermath of World War II

the logic of the Christian democratic parties in Europe that supported welfare-state policies in the aftermath of World War II as explicitly anti-revolutionary measures.

throughout the 1950s and ’60s, it was Christian democrats—not social democrats—who pushed forward many policies incentivizing homeownership for the working classes in both Germany and Italy

Biden’s approach to such law-and-order questions again parallels the thinking of Christian democratic parties in Europe. For instance, during the 1960s and ’70s, both Italian and German Christian democrats took a very firm stance against the so-called “Red Terrorism” of far-left revolutionary groups such as the Brigate Rosse and Baader-Meinhof—in some cases going as far as reviving extraordinary criminal justice procedures that hadn’t been used since the end of the fascist and national-socialist regimes. These measures were justified precisely as a compromise between the far-right’s demands for a complete suspension of the democratic order and the center-left’s calls for a more lenient approach.

Although Biden is a devout Catholic (one who has apparently been wearing a rosary under his sleeve since the death of his son Beau in 2015), he remains firmly within the American tradition of secularism, which posits a strict “wall of separation” between politics and religion. Europe’s Christian democracy, by contrast, is partly rooted in an attempt to directly translate principles of Catholic social doctrine into a democratic political platform. In this sense, Biden is a distinctly Americanized version of this European strand of political conservatism.

Christian democrats succeeded in keeping both the far-left and the far-right out of power for several decades after the end of World War II precisely on the basis of a coalition that united social elites, the urban middle classes, and the rural poor against the perceived threat of radical takeover

if he is indeed elected, Biden is likely to be far more open to political influence than either Clinton or Sanders would have been as president. His presidency would likely leave ample space for the two main factions within the Democratic Party—the Clintonian liberal wing and Sanders’s democratic socialist one—to continue shaping policy in important ways, even though neither is likely to get all of what they want. In this sense, the result wouldn’t be very much unlike the constant struggle for compromise between the center-right and the center-left wings of continental European Christian democratic parties during their period of political hegemony in the postwar years.

As the prospect of both fascist resurgence and communist revolution began to wane in postwar continental Europe, Christian democracy lost its way, falling prey to widespread clientelism and corruption. Ultimately, this is what brought down the Italian democrazia cristiana at the beginning of the 1990s and has also weakened the German Christian Democratic Union and other continental European Christian democratic parties’ political identities ever since. Seen in this light, Biden might succeed in defeating both Sanders and Trump. But his presidency would probably end up being rather weak and aimless, without doing much to address the United States’ deeper social and political problems.

In the early hours of Monday, Ghannouchi arrived at the parliament where he said he would call a session in defiance of Saied, but the army stationed outside the building stopped the 80-year-old former political exile from entering.

Dozens of Ennahda supporters faced off against Saied supporters near the parliament building, exchanging insults as the police held them apart

He said his actions were based on Article 80 of the constitution and framed them as a popular response to the economic and political paralysis that have mired Tunisia for years.However, a special court required by the 2014 constitution to adjudicate such disputes between Tunisia's branches of state has never been established after years of wrangling over which judges to include, allowing rival interpretations of law

Two of the other main parties in parliament, Heart of Tunisia and Karama, joined Ennahda in accusing Saied of a coup. Former president Moncef Marzouki who helped oversee the transition to democracy after the revolution said it could represent the start of a slope "into an even worse situation".

also suspended the legal immunity of parliament members and that he was taking control of the general prosecutor's office

the parliamentary election delivered a fragmented chamber in which no party held more than a quarter of seats

Under the constitution, the president has direct responsibility only for foreign affairs and the military, but after a government debacle with walk-in vaccination centres last week, he told the army to take charge of the pandemic response.Tunisia's soaring infection and death rates have added to public anger at the government as the country's political parties bickered

Mechichi was attempting to negotiate a new loan with the International Monetary Fund (IMF) that was seen as crucial to averting a looming fiscal crisis as Tunisia struggles to finance its budget deficit and coming debt repayments.Disputes over the economic reforms, seen as needed to secure the loan but which could hurt ordinary Tunisians by ending subsidies or cutting public sector jobs, had already brought the government close to collapse

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."

While some in the crowd expressed uneasiness about Saied’s professed social conservatism, others remained confident that the enigmatic figure could transcend the divide between secularism and Islamism that has defined much of the past decade in Tunisian politics

Over two rounds of presidential voting, Tunisia’s post-Arab Spring order was turned upside down as household-name politicians from across the spectrum were toppled. Instead, the electorate turned decisively toward a distinctly Tunisian brand of populism, one focused on combating corruption and alleviating poverty in a nation still reeling from nearly a decade of post-revolution stagnation.

Saied campaigned on a maverick platform of anti-corruption measures and radical constitutional changes that would place localized, direct democracy at the center of policymaking.

“[Saied] offered ideas and hopes, even though hard to realize, while Karoui offered food and money,” Youssef Cherif, head of the Columbia Global Affairs Center in Tunis, told Al-Monitor.

voters between the ages of 18 and 25 proved decisive

Despite lofty rhetoric, with promises to return power to the people and remake Tunisian political structures, major questions remain unanswered about a future Saied presidency, his agenda and what type of political bloc could emerge to work with him in what promises to be a badly fractured legislature.

In a survey conducted by Tunisian publication Le Manager, Saied had failed to take a clear position on 24 out of 25 current political topics they studied, more than any other candidate. 

While Saied’s social conservatism might hint at a possible alliance on some issues with an Ennahda-aligned bloc, analyst Cherif said that many parts of his agenda, particularly those targeting corruption, could put members of the party in its crosshairs.

“The fact that he doesn't have a structured political party will complicate things for him, and he might end up isolated in the Presidential Palace of Carthage,”

Erdogan frequently tells the public that Turkey is engaged in a war of survival. For example, at a Republic Day ceremony Oct. 29, Erdogan made live phone calls to military officers stationed inside and outside Turkey

Pro-AKP columnists still write pieces bragging about “Erdogan’s revolution of civilianization.” The AKP Youth rigorously campaigned to find alternative ways to boost military conscription of males.

In 2002, Erdogan promised to minimize, if not end, the role of the military in Turkish politics. Turkey has suffered several military coups, so this bold promise garnered support from liberals, Kurds, Islamists and even those who were eager for Turkey to gain full EU membership. Up until the 2010 constitutional referendum, Erdogan garnered the support of a wide swath of the country with his promise to end military tutelage.

Erdogan is no longer struggling for civilian control of politics. Rather, he is encouraging an expansive role for the military in Turkish politics. But why?

Scholars and military officials Al-Monitor interviewed agreed that Turkey managed to enact demilitarization but not civilianization. Indeed, the visibility of military symbols and images has become lucrative for the government as failed policies accumulate and the Kurdish problem becomes an international matter.

sales of military uniforms for civilians, particularly kids, have skyrocketed. We do not know if every Turk is born a soldier, but many more today are dressing up in camouflage.

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.

The Lagos-based Punch newspaper declared on Dec. 11 it will no longer address Buhari as president, but by his military rank of major-general in recognition of the martial tendencies of his government.

Omoyele Sowore, a prominent critic of Buhari, was detained by intelligence agents, 24 hours after the secret police belatedly submitted to a court order to release him on bail. The publisher and former presidential candidate was first arrested in August, after calling for revolution, and charged with various crimes including treason.

at least 61 cases of attacks or harassment of journalists in Nigeria this year, more than any year since 1985, according to a report published by the Lagos-based Premium Times newspaper last month

The detention of Sowore, despite a bail order, “doesn’t send a favorable signal to investors concerned about contract risk,” said Adedayo Ademuwagun, an analyst at Lagos-based Songhai Advisory LLP. “The more the government demonstrates that it doesn’t respect its own laws and legal institutions, the less faith investors will have in the system.”

Two bills -- one designed to regulate “internet falsehoods,” the other to rein in “hate speech” -- are being scrutinized by the Senate. Under the former, individuals found guilty of creating or transmitting “false” information online face fines of up to 300,000 naira ($824) or three years in prison. An early version of the latter sought life imprisonment for anyone convicted of stirring up ethnic hatred and the death penalty if the offense causes loss of life.“If these bills become law, we will see the political class and the security services move rapidly to use them to stifle dissent,” said Cheta Nwanze, head of research at Lagos-based SBM Intelligence. Legislation already on the statute books has been used to justify a recent raid on a leading newspaper as well as the imprisonment of journalists.

If New Zealanders and Australians can wear masks, so could Americans and British. Ignoring common sense never used to be an anglophone stereotype. What separates the US and the UK from other democracies is extravagant self-belief. Half a millennium of potted history tells Anglo-Americans they are destined always to be on the winning side. It blinds both to how the rest of the world increasingly views them, which is with sadness and growing mockery.

Britain and the US are acting as though there is a trade-off between lockdown and economic growth. In reality, there is a premium to patience. Public health and economic growth are complementary. The more effective the lockdown, the more confidently you can reopen your economy.

The US and Britain are abandoning habits that once made them objects of envy. Chief among these was common sense. 

Britain completely removed coal-fired power from its grid for 67 days starting April 9 — a record set since the Industrial Revolution as the National Grid works toward a zero-carbon system by 2025.

U.S. coal companies, already in financial trouble, are more likely to default because of the pandemic, according to S&P Global Market Intelligence. Italian utility ENEL says it will be able to close coal-fired power stations that it operates across the world sooner than anticipated due to the virus.

China, the world’s biggest emitter of greenhouse gases, actually has been accelerating plans for new coal power plant capacity as it tries to revive its virus-hit economy

Poland is the only EU state refusing to pledge carbon neutrality by 2050. Governments in Warsaw have argued for years that as an ex-communist country still trying to catch up with the West, it cannot give up the cheap and plentiful domestic energy source. It also says its reliance on coal plays is important for weaning itself from Russian gas.

Poland’s coal production is becoming less efficient, and it has increasingly been importing cheaper coal from Mozambique, Colombia, Australia and even Russia. As it does so, Poland’s own coal piles up unused, and some mines have been closed.

falling demand for coal because of warmer winters; wind and other renewables becoming cheaper; rising costs of carbon emissions; and a society less willing to tolerate high levels of air pollution